ADVERSARIA.       EMANUEL SWEDENBORG       1926


[Frontispiece: an exterior photograph of the Council Hall at the Bryn Athyn Cathedral.]

NEW CHURCH LIFE
VOL. XLVI JANUARY, 1928          No. 1
     EXTRACT FROM VOLUME I, 505-511, WHERE IT IS TREATING OF JACOB'S JOURNEY TO PADAN-ARAM AND HIS VISION OF THE LADDER. TRANSLATED BY THE REV. ALFRED ACTON.

     The Senses in the Divine Word.

     505. That everywhere in the Divine Word there are many senses, has been stated and shown above. The FIRST, being the sense according to the letter, is to be called the external, historical or literal sense; for it regards only the persons treated of at the time. The SECOND or general sense concerns their posterity and such things as will take place among that posterity. For in this sense, by the person treated of at the time is meant that whole people or nation who are called his sons or descendants, and who are thus signified in the person of their parent or parents and are his seed. Thus here, in the person of Jacob is signified the whole Jewish and Israelitish people. This sense may be called the interior or internal sense, and also the superior and universal. The THIRD sense is still more general, and signifies not only the posterity proper, but also all that posterity which is joined to it in some association; thus not only the peoples called Jacob and Israel, but also all the nations which are called to the Church of Christ, and so, at times, the entire world; also, all who come to the one truly Christian Church. It contains, besides, many other things which are more universal than those contained in the sense mentioned above, and which at the same time are spiritual. This sense, therefore, must be called the more interior and more universal sense, and also the celestial and spiritual. The FOURTH sense contains in its embrace things which are most universal; and it involves only those that regard the Messiah, His Kingdom, and the Church; that is to say, that regard the Messiah alone, for the Messiah is the all in all of His Kingdom and His Church. It regards also that other and opposite kingdom which is called the Kingdom of the Devil, and which is to be destroyed by the Messiah. For [in this sense] both the one and the other must needs be comprehended, although they must be distinguished from each other as opposites. Thus the persons and things brought forward in the sense according to the letter involve the Messiah Himself, and at the same time an infinitude of things which will exist through the Messiah, even to the end of the world, and thus in time; and consequently, they involve also this, namely, that He will destroy the Kingdom of the Devil. All other things which will not exist in time are things eternal. They also are involved in these words, but they do not appear to us. Because of these contents, this sense is called the inmost sense; and because in this sense are regarded things which are in time, even to the end of the world, it is the most universal sense; and because it simultaneously regards things not in time and space, it is the Divine sense, the sense of the truth itself, or simply truth itself. This sense is regarded by all the other senses as their inmost, their first and last, their end and their all. And because in this sense is the truth itself and the Messiah Himself, therefore it is He who is the life, the soul, the spiritual light, of all the other senses, and thus the heaven of heavens. For it is exactly the same with the Divine Word as with the creation of the universe, since whatever goes forth from the mouth of Jehovah God goes forth from the mouth of the Creator by His speech or Word, and is everywhere like unto itself, and is a one, in that it contains a likeness of creation. Thus it is to be compared to a created thing, as, for instance, to a human body, in whose inmost is veriest life, the soul, and spiritual light, whence all other things in that body derive their life, soul and spiritual light. After this, in the human body, come those things which may be compared to the things contained in the other senses of the Divine Word. For in this Body there are also four faculties, extending from its supreme faculty, which properly is called the soul, to its lowest, which properly is called the body.

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These faculties, moreover, are called senses, and are distinguished into superior and inferior senses, or, what comes to the same thing, into interior and exterior; in the same ratio, also, they are more or less universal. Still, they all are finite. And yet from them may be comprehended the idea of creation which is contained in the words of the Divine Word.

     506. Now in the present chapter [Genesis xxviii] where the subject is the Kingdom of God which appeared to Jacob, only such things were brought forward as concern the Messiah Himself and His Kingdom; nothing more was adduced, that is to say, nothing of what is contained in the other senses. Now, however, the things contained in these senses also must be set forth in a few words. As regards the literal sense, or the external sense of these words, this is evident to all; for Jacob was on his way to the house of Laban, that he might there take a wife. The literal sense is that the Messiah now addressed him, that is, Jacob, as follows: "Behold I will be with thee" [verse 15], that is to say, would be with him on the journey and in his avowed purpose of taking a wife from the house of his nearest kindred. "And I will guard thee in all," that is to say, would guard him both in every place and in every purpose; the meaning "in every place," however, has respect to what next follows, namely, "whither thou goest." "And I will bring thee again to this land," that is to say, to the Land of Canaan, and, in fact, to this very place, as is evident from chapter xxxv, verse 1. The words that are then added to the address also have respect to Jacob, but they have respect still more to those things which are contained in the interior sense.

     507. And now as regards the second or interior sense of these same words,-that sense in which the Jewish and Israelitish people is meant, a people, moreover, which, in a great number of passages, is called simply Jacob or Israel. In this sense, then, Jacob's posterity alone is regarded, and to it, therefore, is directed the speech of the Messiah, as follows: "Behold, I will be with thee, and will guard thee in all whither thou goest." According to the Scripture, this was actually done, both when that people, Jacob and Israel, that is, the whole house of Jacob, went from the Land of Canaan to Egypt, and also when, in its journey from Egypt, it wandered through the wilderness.

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For it was the Messiah alone who then led them, being a pillar of cloud in the daytime and a pillar of light by night; and it was He alone who so often appeared to them, and who spoke with Moses and Aaron. Thus He now says of Himself: "I will be with thee," that is, will be with thy descendants, and will guard them in every place and purpose. He then says: "I will bring them again into the land," that is to say, into Canaan; and according to the Scripture, this was actually done by means of Joshua, the Judges, and the Kings.

     But in this sense are involved not only the things which happened to Jacob's posterity during the times that followed immediately after him, but also those which happened up to the time when the Messiah Himself came into the world. That meanwhile they possessed the lands promised to Abraham, Isaac, and Jacob, is well known to them; and also that, almost from that very time, they were cast out of the Land of Canaan, and scattered throughout the whole world, where they still live. Therefore, the Messiah now adds: "I will not leave thee until I have done that of which I have spoken with thee." Here it is indicated that in some way He would leave them, as He had done at first when they came to Egypt after the days of Jacob, their parent; for in that people there was then no church such as was afterwards instituted by the Messiah by means of Moses. Thus He then left them, as it were, but not in a way that meant that He had not performed the promises made to Abraham and Isaac, and which, in verse 14 just above, He now makes in the same sense to Jacob. He also left them at times afterwards, as when they were led away into captivity; and finally, when, as previously stated, they were driven away from their possession of that Land, He left them entirely. Therefore, in His promise as given above in verse 14, He adds as a final clause: "In thee and in thy seed shall all the families of the earth be blessed." This clause of the promise involves the call and election of the gentiles at the time of the Messiah's advent; but it involves it in such a way that in these words the things which are contained in the more interior and inmost sense are also regarded at the same time.

     508. In respect to the more interior things, or those contained in the more interior sense, by Jacob are meant, not only the Jewish and Israelitish people, but also all the peoples of the world who are called to the true Church of Christ, and to His Kingdom; consequently all, both within and without the Land of Canaan, who are said to be about to dwell [in the land], and from whom will be formed one Body.

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To these peoples the Messiah now says: "Behold, I will be with thee, and will keep thee in all whither thou goest." Thus it is to all the peoples in His kingdom, in one single complex, whether they be near Him or far removed, that these words are addressed, namely, that He will be with them, and will keep them from every assault made by the devil. For this sense involves things spiritual. And because, in this sense, the gentiles are also included, therefore He adds: "I will bring thee again to this land," that is, that He will gather His scattered sheep, both from Israel and from the whole earth, into one sheepfold, and from them will thus form one church and one kingdom; and that He will not leave them until He has done that which He spake; that is to say, that He will never leave them, but will accomplish what He has promised. Therefore, these words are so spoken that in the more interior sense they involve that He will not leave them, but will perform what He had promised. That both senses, namely, the former sense, called the interior, and at the same time the present or more internal sense, are contained in the same words, can be clearly evident to anyone, if only he attends to the speech itself, and to the connection of the words. For, in order that many senses may be involved in words simultaneously, the words are so put together that all the senses may still show forth from them.

     509. In the inmost sense, however, as stated above, nothing is meant save the Messiah, and consequently His Kingdom. This sense, being the verimost Divine sense, and the life of all the other senses, it behooved us, in what has gone before, to dwell on it at greater length than on the others. This sense also it is which involves and regards solely that people, both before Abraham and after his times, even to the coming of the Messiah, and also from then on to the time when He will come to judge the whole world and to inaugurate His Kingdom;-that people, namely, in whom is the true Church of Christ, that is to say, in whom the Messiah is as in Himself. To this people, therefore, as to Himself, He now says: "Behold, I will be with thee in all," that is, He will be in them, with them, and among them.

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     That God is the All in All.

     510. But first it must be explained what will be the nature of the presence of the Messiah, the Only-begotten Son of God, in those who are His, when He is in them as in Himself. That He is in them, and how He is in them, can never be conceived of except by those alone in whom He is. Others can by no means believe that it is the Messiah alone who lives in them, and that nothing is their own as their own, except what is attributed to them by Him in such way that, of themselves, it appears as if it were their own. And yet there is not the least thing in the thought, nor the least thing in the will, and consequently not the least thing in all that flows from the will, such as the actions and the several motions of man's body, which is not actuated by the Messiah Himself, just as if it were Himself. Thus man is led in all respects like a passive potency or dead force,-as, in himself, he indeed is, although he judges otherwise-by its active and living force; that is, as an instrumental cause by its one and only prime efficient cause.

     That the life of those who are in the Messiah is of this nature, can never be believed by anyone who has not been informed by Him, and who could have no experience testified to in himself. And yet, that it is the fact, is so clear that if one wishes to question it he will also question the very words of the Messiah Himself, that in God we live, in God we move, and in God we have our being; and also the saying that God is the All in All; and, moreover, the truth, which must needs be acknowledged by the human understanding, that nothing lives, or that there is no life, except the one only life, which is the life of Jehovah God. But, as for those who are not in the kingdom of God, the further removed they are from that kingdom, the less do they believe this, nay, the less do they feel it.

     The cunning of the devil consists especially in his leading human minds into such shade that each one is induced to believe that he is not at all a passive potency, but that every man possesses life as entirely his own, or as belonging to himself. For the devil and his malignant genii thus draw man away whithersoever it pleases them, and, in fact, to all the loves of the world, of self, and of the body; the devil is intent on forming his kingdom in this way from so great a number of subjects. If these subjects then live, they by no means live their own life, but the life of him who leads them, and this life is devoid of the mediation of the Messiah, the Only-begotten Son of God, the Love of Heaven.

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Such men are instruments entirely subject to the loves of that leader, which are the love of the world and the love of self, absolutely contrary to the love of the heavens. Unless these things are understood, one can never have any conception of what lies concealed in the inmost sense of the Divine Word. For all that is contained there looks solely to the Messiah; and, looking to Him, it also involves the Kingdom of the Messiah, since He alone is His Kingdom; and, involving this, it involves also His Church, from which comes His Kingdom; for He alone is His Church, and consequently is the all or everything in His church and in His Kingdom. When He alone is spoken of, the Holy Spirit is also meant, which proceeds from Jehovah the Parent by the Son, that is to say, which proceeds from the Son Himself, the Only-begotten of God.

     511. What these words signify in the inmost sense is now understood more clearly, as follows: "Behold, I will be with thee, and will keep thee in all," that is, I will be thine All in All; "whither thou goest," in every path on which thou goest; "and will bring thee again to this land," that is, to this place, called the House of God, the gate of heaven, Bethel, El-Bethel, Bethlehem, where I came into the world. By "this land" is signified the kingdom of God, and in the meantime, until this kingdom comes, the true church of the Messiah. To this land and to this place will I bring thee, or, I will bring thee here again from thy wandering. This, then, is what is signified by the words: "I will bring thee here again to this land." In the words that follow, "For I will not leave thee until I have done that which I have spoken with thee," it is clearly promised that He will be with them perpetually, or to eternity; for in the inmost sense this is what is involved, and not anything negative in respect to Him.

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NON-RESISTANCE TO EVIL 1926

NON-RESISTANCE TO EVIL        N. D. PENDLETON       1926

     "I say unto you, That ye resist not evil." (Matthew 5:39.)

     This is a seeming amazement. In appearance, it contradicts an essential doctrine of the church. Yet it contains Divine Wisdom, and is an expression of the supreme attitude of the human mind. It bespeaks the poise of the regenerate man, and tells of the Sabbath of rest that follows spiritual conquest, the peace that passeth understanding, and the power that comes of celestial good. It is not unlike the sage who ruled an empire by sitting in silence and looking steadily to the east. It is a state of mind rather than a doctrinal formula. Yet every state begets its own doctrine. The formula here is that of non-resistance, and is applicable in practice only by the regenerate, by one who is reborn into spiritual power, who rules from the good of love, to whom no evil can approach, and from whom all malign spirits flee away as from the face of death. But the state in question is not one of death, but of intensest life, the life of an unbroken influx from the Lord, the recipient of which is superior to all mischance and every evil machination. There is here no call for resistance, because no contact with evil, no contact which opens to any disturbing influence. Resistance is there, indeed, but it is perfect, and calls for no effort. Because of this, there is no conscious realization by the regenerate of the presence of evil. In such a case, the evil is as if it were not, so readily does it depart from the presence of one who has entered upon this state of life, who rules from the good of love.

     This celestial man is like unto the high heavens, and is indeed a part thereof, being above all contention and every distress (mischance). Such a one may enter the realm of hell, and carry with him the perfect protection of the Lord; but this only when no evil attaches. If any living evil remains, such an entrance to the hells brings contact and a distressful commotion; for the presence of evil is an open door, a way of entrance, and causes a break in the perfect protection, because it impairs the Divine influx.

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The man then becomes a victim, a subject of temptation, and conscious resistance a necessity. In this latter case, the man must resist evil. It is his only salvation, for the fight is not yet won, his regeneration is not yet complete; he has not truly entered upon the Sabbath of his rest, nor is he fully imbued with the power of his good.

     The disciples represented the regenerate,-the celestial; and in speaking to them, or to that state, the Lord said: "I say unto you, That ye resist not evil." But it was not always so, as He showed when He referred to the saying of old, to the doctrine of a former state, wherein conscious combat against evil was necessary, the law of which was expressed by the rigorous words, "An eye for an eye, and a tooth for a tooth, . . . burning for burning, wound for wound." This was the rule, the law, of what was just in the strife,-the old law of primitive retaliation, perfect in its way, and entire in its correspondence with the operation of the spiritual law of recompense in the other life.

     Yet what a contrast, and how seemingly opposed, is this to the New Testament doctrine,-the Lord's own teaching! But truth ever runs by contraries, even the truth of revelation, as it falls successively from higher to lower planes. Our feeble logic rebels at this; yet logic is but an intellectual limitation; that is, the kind of logic which will not admit of contraries, which holds that if two things are contrary they cannot both be true. Different levels of truth can only be expressed by contradictions, as here in the matter of resistance to evil. Let us add to the contradiction by saying that when resistance is perfect there is no resistance. Surely we may perceive the truth of this. There is no perfect resistance save that which comes from the Lord, by His influx into a human vessel fit and prepared to receive it. This is the significance of the regenerate state of life, its meaning in practical terms. Prior to this, resistance to evil, the gravest of all necessities, is by a conscious and ofttimes painful effort; for then the old law prevails, the primitive law of the Jews, which was an exact retaliation, and was, as said, in fundamental accord with the operation of invariable spiritual law, or the law in the spiritual world, which is, that whatsoever one does to another, whether good or evil, that same is done to him. Thus we have the record that in the other life "he who does good to another receives like good, and he who does evil receives like evil.

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Good from the heart is joined with its own reward, and evil from the heart is joined with its own punishment; thence is there a heaven for the good, and a hell for the evil."

     That this is so, Swedenborg notes from much experience, and adds that "he who does good from the heart, to him good from heaven inflows from all sides into his heart and soul, and by inspiring inspires it, and then the affection of his love for the neighbor is increased." It is similar with the evil. "He who does evil to another, to him evil from hell inflows from all sides into his heart, and by exciting excites it, and then his love of self is increased, and with it the joy of hatred and revenge." "These things are so, because in the other life the laws of order are not learned from books, but are inscribed on the heart,-the laws of evil on the heart of the evil, and of good on the heart of the good." (A. C. 9048.)

     From this spiritual law, in the beginning, arose the primitive law that whatsoever evil one should do to another, that same should he himself endure, even an "eye for an eye and a tooth for a tooth." Hard and ofttimes cruel as this may have been, yet its spiritual counterpart is so exact, so just, that no reward is ever missed and no punishment ever escaped. In this life there is much of a contrary seeming. It often appears here that the good suffer unmerited punishment, and that the evil frequently escape the consequences of their sin. This, because we often mistake the one and the other. Besides, fulfillment may here be long delayed. The true end with the good and the final consummation with the evil may be reserved for the life hereafter; is, in fact, so reserved, and this even while the law in its operation is instantaneous. In the other life, it is immediate in its consequences, and here also, in so far as the spirit of man is concerned. But in the outer world, and in the adjustment of human affairs, the effects of the law may be slow in coming forth, may be long delayed in their ultimate manifestation; so much so, that many come to believe that the good go unrewarded and the evil escape due punishment. We must not be deceived by these appearances; and we are undeceived if we look within, into the spirit of man. For there we shall perceive how every good done enjoys its immediate reward and its true satisfaction, and, as well, how every evil committed brings its own instantaneous punishment. And what we thus perceive as taking place in the spirit of man is one with that which is openly and outwardly encountered in the other life.

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     So much for the ancient law,-the primitive legislation of the Jews,-and its correspondence with the unfailing and exact operation of spiritual law in the other world and in the mind of man. But this ancient law, this rule for the men of old, is also, as we have indicated, significant of that first period in the life of the regenerating man when open and conscious resistance to evil is the first necessity of maintained spiritual life, when "burning for burning and stripe for stripe" is the rule of the combat, even the combat of spiritual temptation, while the Lord's words concerning non-resistance apply to the subsequent state, when the combat is over and the victory won. Then, as said, man is not to resist evil; for he must not return to the former state of combat, and again enter the distress and turmoil of temptation; he must abide quietly in his peace and rest, confident in the strength the Lord has given him. From the power of good he must no longer resist evil, and this because that power, in its perfection, affords entire protection. "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also; and if any man would go to law with thee, and take thy coat, let him have thy cloak also." (Matt. 5:38.)

     It is said in the Writings that, when the Lord spoke to His disciples, telling them not to resist evil, He spoke at once to both angels and men. And certain it is that He spoke to the angel in man. No other would understand; no other could carry out the intent of His words,-the spirit of their meaning,-nor perceive the Divine Wisdom in His doctrine of non-resistance, which is not a doctrine of passivity, but of complete activity, as of perfect motion, which causes the moving body to seem at rest; With man, this complete activity is the result of an influx from the Lord after the removal of all that is extraneous and inhibiting. When this happens, there is no need to resist, in the old sense of conscious and painful combat. Then there is no longer the question of an "eye for an eye" or of "burning for burning." This all belongs to the past, when man was at war with himself, when he was called upon to sacrifice lower values, in order that higher might be gained.

     So understood, the word of our Lord comes with sound meaning, and not as an impossible mode of life,-an impractical doctrine which can have but little bearing upon human affairs and human relations.

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Instead, we perceive the status of regenerate life at its conclusion,-the true Sabbath of rest; for not always can we be at war with ourselves or with others. The combat of life must at length find its completion, when man becomes "all of a piece," an entire man, a formed form, and a perfected vessel. And certain it is that every man may so become. To this end he was born, raised from the dust, and trained in life's experiences. To this end he passes through many vicissitudes, encounters grievous evil, is subject to various passions, in order that he may at length know life in its abundance, and no longer feel the need of a strained resistance to evil.

     Of the final state the Lord said: "I say unto you, That ye resist not evil." But was the Lord speaking to regenerate men only? And did the disciples perceive the high value of His words? Or rather, Is there any virtue in non-resistance with the unregenerate? This depends. When evil becomes manifest in one's self, it must ever be resisted, else there is no salvation. To this rule there is no exception. But it may not be so with reference to evil in others. In this case, resistance is sometimes called for, and often not. Herein the rational mind, rather than the natural feelings, must determine.

     But our text seemingly pictures the evil that is not to be resisted as being in others. For the admonition is, that "whosoever shall smite thee on thy right cheek, turn to him the other also," as if giving an invitation to repeat the offence. Again, " If any man would take thy coat, let him have thy cloak also." If compelled to "go a mile, go twain." Seemingly an impractical doctrine, and not a little misleading. For no one is bound in external conduct to turn the other cheek to the smiter, nor yet to give his cloak to the thief who has taken his coat. This would indeed be irrational, if strictly carried out. No one but a religious fanatic would attempt it.

     The truth is, that the Lord is here opening certain mysteries of heaven concerning the preservation of spiritual life, and a picture is given, in correspondential language, of the mode of that preservation with one who is undergoing temptation. And this mode may be described as an internal attitude, a mental poise like that of the regenerate, which arises from a state of superiority to evil, and to the spirits of evil, and this even while the lower mind may be engaged in a life-and-death combat.

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This internal attitude or state is protective of spiritual life; the internal being above evil, the man does not then ascribe it to himself, but attributes it to the evil spirits who are present and pressing in the temptation. He, therefore, holds himself internally superior, and in so doing makes a scapegoat of the assaulting evil spirit. Internally considered, the man is regenerate, and he exercises the power that comes of good inflowing from the Lord. The contest,-the conscious resistance to evil, engages his external mind only. Of the internal may it be said that the right cheek is turned and the cloak given. There is an apparent yielding on that plane, because the resistance there is perfect and non-conscious.

     Such is the heavenly mystery revealed concerning the mode of preserving spiritual life with the regenerating man while he is undergoing temptation, while he is in external combat, according to the law of an eye for an eye and a tooth for a tooth. The regenerating man refuses to attribute evil to himself; and when he is in perception, he realizes also the presence of the Lord in and with him, and that in temptations that presence is even more with him, and more powerful, than otherwise.

     Here again we encounter a paradox, and are reminded that truth, even the truth of revelation on its several planes, flows in converse circuits. The celestial reverses the spiritual, and the spiritual the natural, thereby bringing the natural, in its ultimate statement, more into accord with the celestial than with its near neighbor, the spiritual. Hence the phenomenon that the celestial, the inmost sense, emerges and manifests itself on the surface of Scripture, while spiritual truth is raised above the letter by a process of rationalization, and is thereby as if distinctly separated from it.

     "I say unto you, That ye resist not evil." The literal command is a celestial truth. It is, however, not spiritual, not rational; it does not accord with a reasonable mode of life, externally considered. But, understood as a celestial truth, it becomes luminous. As applicable to a regenerate state of life, or to the internal of man, the letter of the command requires not the least modification.

     Clearly, then, the truth of revelation runs by contraries, as it falls from higher to lower planes. Yet, in so doing, it is Divinely true on each and every plane. Amen.

     Lessons: Deuteronomy xix. Matthew v, 33-48. A. E. 1166:2.

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LORD'S BODY 1926

LORD'S BODY       Rev. WILLIS L. GLADISH       1926

     The Lord is the Word. He was among men as the Word made flesh. He rose as the Living Word, and remains among us, not apart from the written Word, but in and by means of it. Therefore, the arcana of His glorification can hardly be understood if considered abstractly or in reference to His Human alone. They must be seen in reference to the Word. It is proposed in this paper to examine, in regard to the Word, the teaching that the Lord rose with His whole Body. For if the doctrine be clearly seen in its application to the written Word, it will appear less difficult in reference to the Living Word,-God with us.

     In the Doctrine of the Lord, no. 35, it is said:

     "Whereas the Lord's Human was glorified, that is, was made Divine, therefore after death He rose again on the third day with the whole Body, which is not the case with any man; for a man rises again only as to the spirit, but not as to the body. That man might know, and no one doubt, that the Lord rose again with the whole Body, He not only said it by the angels who were in the sepulcher, but also showed Himself in His Human Body before the disciples, saying to them, when they believed that they saw a spirit, 'See my hands and my feet, that it is I myself: feel of me and see, for a spirit hath not flesh and bones, as ye see me have. And when He had said this, He showed them His hands and His feet.' (Luke 24:39, 40.)" (See also A. C. 1729 2, 10252, 10825, 10826. H. H. 316, D. L. W. 221 2, T. C. R. 109, 170. Ath. Cr. 192.)

     The importance of this doctrine, that the Lord, differently from any man, rose with the whole body, is shown by the number of times it is repeated in the Writings and the fulness with which it is demonstrated and illustrated, as well as by its reiteration in the Gospels. It is manifest that acceptance of this doctrine must be the basis of our thought concerning the Lord; and it follows that a rational understanding of the doctrine must underlie a true knowledge of God in His Divine Human.

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     We are, however, guarded against thinking that the Body which rose is the material body which suffered on the cross:

     "In the sepulcher, . . . the Lord rejected all the human from the mother and dissipated it, . . . and so assumed a Human from the Father; thus the Lord, thoroughly and clearly glorified, rose with the Human." (Ath. Cr. 162.)

     And further:

     "He did not transmute this human nature from the mother into the Divine Essence, nor commix it with it; for the human nature cannot be transmuted into the Divine Essence, nor commixed with it." (L. 35.)

     That the "human nature" here means the same as the "Body" is shown by the statement in A. C. 3737: "The human itself consists . . . also of the body, which served the natural as a medium or outermost organ of living in the world."

     To place the whole doctrine before us, permit me to quote from D. L. W. 221:

     "Here two arcana, which are brought within reach of the understanding by what has been said, can be revealed. The First arcanum is, that the Word in the sense of the letter is in its fulness and in its power. . . . The second arcanum is, that the Lord came into the world, and took upon Him the human, in order that He might put Himself into the power of subjugating the hells, and of reducing all things to order, both in the heavens and on the earths. . . . And because He fully glorified the natural human even to ultimates, therefore He rose again with the whole body, differently from any man. . . . Since the Lord, by the assumption of the natural human, made Himself Divine Truth in ultimates, therefore He is called the Word, and it is said that the Word was made flesh; and the Divine Truth in ultimates is the Word as to the sense of the letter. This He made Himself by fulfilling all things of the Word concerning Himself in Moses and the Prophets. For every man is his own good and his own truth; a man is man from no other ground. But the Lord, by the assumption of the natural human, is Divine Good and Divine Truth Itself; or, what is the same, He is Divine Love and Divine Wisdom itself, both in firsts and lasts.

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Hence it is, that since His coming into the world the Lord appears in the angelic heavens as a sun in stronger radiance and in greater splendor than before His coming." (D. L. W. 221.)

     And finally:

     "The Lord willed to die, and rise again, in order that He might put off all the human He had from the mother, and put on the Divine Human; for all (the former) human He rejected by temptations, and at last by death; and by the putting on of a Human from the Divine Itself that was in Him, He glorified Himself, that is, made His human Divine." (A. E. 899:14.)

     It must be admitted that there are difficulties in reconciling the statement that the Lord rose with the whole Body with the teaching that the body from the mother was dissipated in the tomb. For how can a body be both dissipated and raised entire? But that this is true in regard to the letter of the Word is not difficult to see; and when seen, it casts a flood of light on the problem of the Lord's resurrection Body. Whenever the Word is read in the light of the Heavenly Doctrine, the Lord does for us what He did in His own Human; He puts off the letter by dissipating it. Yet He does not destroy the letter, but retains it entire; but in it He now presents, not the history of the Israelites and Jews, but Himself in His Divine Human.

     We read, for example, of Abraham's being driven into Egypt by a famine in the Land of Canaan, and of his return thence greatly enriched in cattle, in silver, and in gold. (Gen. 13:2.) But in the light of the Writings we see the Lord instead of Abraham, His acquisition of scientifics in childhood instead of Egypt, and, instead of cattle, silver and gold, the Lord's growth in love, intelligence and wisdom. Thus the sense of the letter is put off, and a new sense is put on. The historical sense is rejected, the spiritual sense is put on in its place. The meaning from without is dissipated, and that from heaven takes its place. Yet, in itself, the letter stands entire; nothing has been rejected. Every word and syllable, every jot and tittle, is retained and raised up, but now as a Body for the presence of the Lord in His Divine Human laboring among men for their redemption and salvation.

     In this change of our understanding of the letter of the Word, what is dissipated and what is retained?

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If the mind is held in the literal sense, the spiritual or Divine meaning cannot be received. What must be dissipated is the cloud of sensual and corporeal spirits who hold our minds and affections in the merely literal sense. When these spirits are scattered, and we are inserted into angelic societies, the letter itself can be retained, but now infilled with a meaning coming from above or within. The sense of the letter, as such, is put off, rejected, even dissipated; yet the Letter is retained as the Body of heavenly and Divine truth; for every affection and every fact of the literal sense becomes the very and indispensable means of carrying over the glory and power of the internal sense, which concerns solely the Lord's Divine Human and His work for man's salvation. The difference is, that what is first seen as a thing in itself, i.e., the literal history, now becomes but a mirror in which is seen the Lord and His Divine Human attributes. Nothing is lost; everything is retained. But the letter is now but the means of the Divine Presence, together with all the angelic heavens. Is it not evident that the same must have been true of the Lord's human assumed in the world? That, too, must have been put off and must have been retained, must have been dissipated, and must have been raised entire, even to its flesh and bones. Matter cannot be transmuted into Divine substance, nor commixed with it. The maternal, the finite, cannot pass over into the Divine, any more than Jewish history can, as such, become Divine. Yet Jewish history retained, but seen as a containant and mirror of Divine things, is the very point of contact between us and the infinite God. So also the assumed human is the very means of enabling us to see the Divine Human.

     The human which died on the cross was not the Divine Human. The Divine cannot die. Nor could that which there perished be any part of the glorified Body which arose. Yet we shall forever see the Divine Human, which is in Itself infinite, and thus without finite bounds, through the maternal human which is finite and has limits. We see the Divine Human by first seeing, and then putting away or dissipating, the finite limits of the maternal human. Thus is the Divine Human localized for us, so that we can see it, and yet acknowledge it as Divine.

     That the Lord, even as to His Human, is the Word, is evident from the following considerations:

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     First, He, as Jehovah God, gave the Word, dramatizing it in the history of the Israelites and Jews, and dictating it to those who wrote it. Second, He, in His Human, fulfilled the Word, and so became the Word.

     As to the first point: When all perception of angelic truth had perished in the Church, the Lord Jehovah, acting through the perception of the celestial heavens, provided that the arcana of His assumption and glorification of the Human, together with the redemption and salvation of the human race, should be symbolically represented by Abraham, Isaac and Jacob, and their descendants. To this end, the Lord made Himself personally present in the midst of an angelic society which rested upon the patriarchs, and afterwards upon the whole congregation of the Sons of Israel, so that they were led to do those things which represented the saving work of Him who was to come. And again, when the history so made was to be written, the Lord in the same way dictated to the sacred scribe the very words to be written. Hence the Word, as written, was the very presence in representative form of the Divine among men, was the Divine Human in representative form. This was a Divine involution, a coming of that Life, which is Very and Only Man, into the ultimates of human life, where Life Itself, which is God, was received only in the plane of obedience, without any perception or reception of its Divine meaning.

     Secondly: When the Lord came, He learned only from the Word. For the Lord willed that His Human should be instructed, even as other men are instructed, through the senses. (A. C. 1450.) And He was unwilling to learn from other source than the Word, which was open to Him, even to the Father who dwelt within Him. (A. C. 1461.) As the Lord, from early childhood, heard and afterwards read the Word, He could not but understand it at first as any other Jewish boy would understand it, both because of His Jewish heredity from the mother and the fallacies and appearances of truth in which His opening mind was, and also because He was surrounded by Jewish spirits who held His mind in their own affections and fallacies and falses. But, lifting His mind upward in prayer to the Father, He came into the perception of the celestial heavens of the truth represented in the letter of the Word, and even of the Divine Truth above angelic perception. Thus He successively rejected and dissipated the Jewish understanding of the Word.

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He entered within the veil, until finally He "rent the veil in twain from top to bottom," so far as He Himself was concerned, so that He might enter into the glory which He had with the Father before the world was. And yet, for man's sake, He retained in the written Word all the veils of Jewish symbolism, though no longer as merely Jewish history, but as types and representatives of Himself and His redemptive work.

     He fulfilled the Word, even to its letter. Every affection that He would feel in His Human, and every thought, was represented in the Word. He entered into them, put them on, lived them, even all the appearances of truth, from the simplest human to the highest angelic, and above that to the Truth and Good of the Father Himself. So He became the Word made Flesh,-the Word in living human form. His wisdom was the wisdom of the Word; His love was the love of the Word; thus the very Divine Love and Divine Wisdom of the infinite God brought down into a body of flesh.

     We have said that the Old Testament was a Divine involution,-the Divine veiling Itself with human life, with representative forms and symbols. In the New Testament, a Divine evolution appears, so that the inner meaning of the Hebrew Scriptures begins to be revealed. And in the Writings the Divine evolution is continued, until the Divine Human Itself stands forth to view in all its glory. This shows that the Lord is the Word.

     And it also shows, if rightly considered, that in His glorification the Lord put off and dissipated the merely human,-the Jewish human of the Word, or what may be called the maternal human, viewing the Church as His mother,-and put on the Divine Human from the Father within. Thus He rose with the Word fully and clearly glorified, retaining every part of it, even the flesh and bones, or the goods and truths of the letter. The letter of Sacred Scripture was thus made new from within. Its very words, as to every jot and tittle, must be retained, but now to be seen, not from without, but from within, not from below, but from above, as mirrors and appearances in which are presented angelic and Divine truths.

     As the Lord glorified His Human, and so glorified the Word and ascended to the Father, He did not remain the invisible Divine above the heavens, but He brought the Divine down into the Human, and into the Israelitish and Jewish Scriptures, and filled them full of the Divine.

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What He put off was the merely human affection and understanding of the Scripture; what He put on and retained was the truth of the Letter in harmony with the Divine Truth and Good. There were in Him at once all degrees of Divine Life and Substance, corresponding to all the heavens, and even to the physical life of the body of man, but all Divine. And what He put on from the indwelling Father He retained. Thus He became forever God incarnate and present in the world, both in the Word and in the glorified Body of our Lord Jesus Christ. But this is true, both of the Scriptures and of His Human, only when they are recognized as the visible presence of the God Man, not when His Human and His Scriptures are seen as merely human.

     The human that was seen with the physical eye of the Jews, which hungered, thirsted, and prayed to the Father, which cried out, "My God, my God, why hast Thou forsaken me?" was not the Divine Human. Yet the Divine Human infilled that maternal human as to all its parts; and we see the Divine Human, which is infinite, as we put off or reject in thought the human frailties and finite limitations of that human which was assumed for a time in the world. Thus we put off, and yet retain, the assumed human; for we can see the Divine Human only in the maternal human thus put off and yet retained. The Divine Human is the living God made present before our minds by means of the assumed maternal human.

     If it be argued that the Letter of the Word remains unchanged, the understanding of it only being changed, and so, by analogy, the Body of the Lord should remain unchanged, I answer that this would imply that the material body from Mary was Divine, and so had no need to be changed. This would be a manifest absurdity, and is also contrary to Revelation, which teaches that what was from Mary was put off, and that a Divine Body from the Father was put on in its place.

     There is a perfect analogy, but it runs in this way: The Sacred Scriptures were internally Divine from the beginning. It was the Divine Human, inflowing through heaven which took on from the memory of the sacred scribe that historic form which served to give It the form we know as the Word. The Divine Human was within the history as the underlying Divine Body of it. So with the Lord. His Body, even as a Babe, was essentially Divine internally.

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It was conceived of the Divine, and that Divine paternal must have given form to every fibre and vessel of the natural body. Yet that body was infilled with material particles from the mother, to give Him form and existence and visibility among men in the world, His glorification consisted in making wholly Divine that which from the beginning was Divine inrudimentary form.

     Again, if it be argued that the Letter of the Word clearly teaches that the Body which rose was the very body which hung on the cross and died and was laid in the tomb; that the Lord intended the disciples to believe that it was the very same body; I answer that we cannot take our doctrine from the Letter of the Word, or we should be obliged to deny marriage in heaven, and believe that Peter has the keys. The Lord permitted the first Christian Church to believe in a material resurrection, lest they believe in none.

     Now what the Lord showed, both by His saying to Mary, "Touch me not, for I have not yet ascended to my Father," and by His charging His disciples to handle Him and see, for "a spirit hath not flesh and bones as ye see me have," was that He had rejected everything from the mother, and stood among them as the Father in Human Form,-God made forever visible. And, in and by the Word, we too can see Him as the visible God, if we allow Him, in those Writings which constitute His Second Coming, to put off the merely human or Galilean body, and put on before our eyes the glory which He "had with the Father before the world was."

     It may be asked whether the Divine Human thus manifested by the assumption and glorification of our humanity was an actual addition or extension of the Divine in Itself, or only a manifestation of God Man adapted to human reception? Perhaps it is futile for us to speculate concerning changes in the Divine Itself, as it exists in Itself. We are but finite, and cannot know the Infinite, except as the Infinite manifests Itself in the finite realm. But this we do know from the Writings, that through the assumed and glorified Human the Infinite God has provided a Divine and Infinite accommodation of Himself to men and angels. And we also know that in the Word the Lord forever retains the human which He assumed and glorified. Here, in the pages of Holy Writ, He has provided to eternity a Divine Human medium of approach and accommodation of the infinite Divine to men, and of men to Him.

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Here, in the Sacred Scriptures, is the Body of our Lord, both Divine and Human, outwardly Human, but inwardly Divine; yea, rightly viewed, wholly Divine, even to the flesh and bones of its Letter. For the Lord, in assuming it and living it, and so becoming it, dissipated only its falses and fallacies, its human lusts and frailties, which were no integral part of the Word, but were only added to the Word to give it being among men till He should come. He, from within, cleansed all these human forms, and now retains them as Divine Forms in which He is forever present, God with us. "The internal sense is of such a nature that all things in general and in particular are to be understood abstractly from the letter, just as if the letter did not exist. For in the internal sense is the soul and life of the Word, which does not become manifest unless the sense of the letter as it were vanishes. Thus, from the Lord, do the angels perceive the Word, when it is being read by man." (A. C. 1405.)
BROKEN BREAD 1926

BROKEN BREAD              1926

     "There was offered me in a vision a small plate of bread cut into squares, and I was of the opinion that it signified the same as is meant by the giving of bread, namely, celestial things, and so I rejoiced. It was placed to my mouth that I might eat, and was held there for a little while, but was not eaten so long as I was of the opinion that that bread signified celestial things. It was said to me that broken bread, and not cut bread, signifies celestial things. For bread is broken with the lips and teeth, as at first with the hand, before it is eaten; and this being according to nature, celestial things are signified by bread broken with the hands, lips, and teeth, and so on into the most minute particles by the muscles, fibres, and as it were by the most minute hands, lips, and mouths of the recipient vessels.

     "But bread cut with a knife is what counterfeits the celestial and yet is not the celestial, as is the case with everything done artificially. Wherefore, the bread that was set before me, being cut into little squares and cubes as it were with knives, signified filthy delights, which are supposed to be celestial by those who are in them, when yet they are infernal." (Spiritual Diary 2626, 2627.)

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TOPICS FROM THE WRITINGS 1926

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1926

     XXXI.

     The Responsibility of Knowing.

     "What good is it to know, unless what one knows another knows also?" (Influx 18.) Knowledge not applied to use is then compared to "riches stored in a casket, and only looked at occasionally," and again laid away. Wonders innumerable, truths never before known, had been revealed to Swedenborg. What must he do with it all? He answers the question. "I am obliged by conscience to make these things known." (Ibid.) He faithfully performed the work. And he desired no reward, nor rank, nor title, save that of Servant of the Lord Jesus Christ.

     To withhold from mankind any part of what had been revealed-which he had been advised to do-is with us unthinkable. At times we hear of someone drawing truths from the Writings, presenting them as his own-little realizing the iniquity of such action. Spiritual theft, it is called. (S. S. 67; Life 80; A. E. 1083.)

     Now what is the duty of those who know the things revealed? What good is it to know, unless what one knows another knows also? A complete answer to this question would cover the whole range of the world's uses; but the spiritual aspect of the question is the one before us. The truth contained in the question was intended, not only for Swedenborg, but for every man of the New Church. What are we to do with the spiritual riches that have been given us in such abundance?

     The answer calls, first, for the proclamation of the truth to the world by all the agencies organized for the purpose, and the telling of the glad tidings by each individual to his fellow; second, living according to the truth we know. This evangelizes more than we realize, for, like the food we eat, it passes out of the range of our conscious knowledge. But it goes on living, acting, informing, in this world and the other, out of the reach of our vision, as far as the stars; that is, to the angelic societies.

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For the Lord, by means of what we know and do, and on the basis of it, Himself evangelizes in both worlds. For, "the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth." (John 3:8, See A. C. 10240; A. E. 4196, 1153.)

     Preaching the Internal Sense of the Word.

     Shall sermons in the New Church expound the internal sense of the Word? The answer is easily in the affirmative when it is realized that the internal sense has been revealed by the Lord in His Second Coming. That it has been so revealed, is shown in hundreds of passages in the Writings. (See, for instance, A. C. 3398; H. H. 1; L. J. 28; A. R. 24, 820; S. S. 112; T. C. R. 668, 669; A. E. 641:3.) If it has been revealed, then the reading of the books which contain it should be one of the chief religious duties of a New Churchman; and it should be the chief topic of a sermon in the New Church. The literal sense should also be explained, but it is not to occupy a primary place in the sermon. The use of the literal sense in all teaching is to confirm and illustrate the doctrine of the internal sense. And while it is said that the internal sense is primarily for the angels, it is quickly added that it is also for men, as in these words: "The spiritual sense of the Word is for angels, and also for those men who are spiritual." (A. E. 697.) We read also that "the Apocalypse is now opened and explained as to its spiritual sense, where Divine Truths are revealed in abundance by the Lord for those who will be of His New Church, which is the New Jerusalem." (A. R. 932, etc. See also A. C. 22423, 2551, 3016e.) There are many passages such as these, plainly teaching that the internal sense has been revealed, and that it is intended for the men of the New Church.

     If those who constitute the membership of the New Church do not practice a regular reading of the Writings, and are not taught the internal sense,-or, what is the same, the truth of the Writings,-from the pulpit, in the doctrinal class, and in other ways, spiritual starvation is at hand, and the church will be planted elsewhere.

     Girding on the Armor of War.

     "Let not him that girdeth on his armor boast himself as he that putteth it off." (1 Kings 20:11.) So said Ahab, King of Israel, a message to Ben-Hadad, King of Syria. The words were doubtless a common saying in ancient times, expressing a natural truth, and involving at the same time a spiritual law.

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He that girdeth himself and goeth forth to battle may not boast himself as he that returneth with victory. As a spiritual law, we have in this a picture of the regenerate life. On the one hand, it is the spiritual man who in the beginning is disposed to exalt himself, confident of victory in a battle not yet fought. On the other hand, it is the celestial man who, with victory won, exalts, not himself, but the Lord. The first state is meant by "him that girdeth on his armor," the second by "him that putteth it off." In the first state, it is the thought of one's own merit; in the second, it is the merit of the Lord.

     The subject is illustrated by the following relation concerning the education of infants in heaven: "When they become adult, they are let back into a state of their hereditary evil, not that they may suffer punishment, but that they may know that, of themselves, they are nothing but evil, and that it is from the mercy of the Lord that they are taken out of the hell which is with them into heaven; and that they are in heaven, not from any merit of their own, but from the Lord; and thus that they may not boast before others of the good which is with them, for this is contrary to the good of mutual love, as it is contrary to the truth of faith." (H. H. 342.) We have here but a picture of a stage or stages in the regenerate life of every man.

     The Worship of an Invisible God.

     The worship of an invisible God, called the Father, prevails in the Christian World; and some in the New Church have held that the Lord, by His glorification, became invisible, and that when He appears it is through an angel, as before His coming. But let us see what the teaching is.

     "The idea of an invisible God is nothing but an idea of nature in its first principles." (A. C. 10736; H. H. 3; A. E. 52.) "What is invisible does not fall into any idea of thought." (A. C. 10737.) The angels wonder that there are men "who think of what is invisible. . . when they think of God." (H. H. 86.) "Faith in an invisible God is actually a blind faith, because the human mind does not see its God." (T. C. R. 339.) "There can be no conjunction with an invisible God." (T. C. R. 786.) "Conjunction with an invisible God is like the conjunction of the sight of the eye with the expanse of the universe, of which it sees no end." (T. C. R. 787.)

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     That the Lord Jesus Christ is the one visible God is taught in the Writings throughout, as in the following examples: "Faith in God the Savior Jesus Christ is faith in a visible God, in whom is the invisible." (T. C. R. 339) "The one God, who is invisible, came into the world and assumed the Human, not only to redeem men, but also to become visible, and thus conjoinable." (T. C. R. 786.) "The Lord appears in a Divine angelic form to those who acknowledge and believe in a visible Divine, but not to those who believe in an invisible Divine." (H. H. 79) "The New Church is the crown of all the churches, . . . because it will worship one visible God, in whom is the invisible God, as the soul is in the body." (T. C. R. 787)

     The Lord was indeed invisible before His advent. But the idea of a visible God was even then preserved in the fact that He appeared through an angel, whom He filled with His Spirit, and who spake from Him. (H. H. 254.) But now He appears in His own Divine Human, "in a Divine angelic form."

     The Lord in His Divine Human is present in heaven with the angels, in the world with men, and even with the devils in hell (T. C. R. 62), and He appears when He wills.

     An Animal with a Living Soul.

     The early chapters of Genesis treat "first of those who lived like wild beasts (fera) and at length became spiritual men; then of those who became celestial men, and constituted the Most Ancient Church." (A. C. 286.) The first period is described in chapter 1:2; the second in the rest of chapter 1; the third in chapter 11. Of those in the first period it is said " that there was at first no church, because they were without good and truth, signified by the earth being 'void and empty'; and that they were then in dense ignorance, and in falsities signified by 'darkness on the face of the deep'; the first enlightenment is signified by the 'Spirit of God moving upon the face of the waters,' and by God's saying, 'Let there be light!'" (A. E. 294.) Further, "that by a 'wild beast after its kind' . . . is not signified a wild beast, but an animal in which is a living soul." (A. C. 774) Also "that the 'wild beast of the earth' signifies those not of the church" (A. C. 1030),-the gentiles; for those earliest men were in states similar to some of the gentiles of this day called primitive men.

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(See concerning the Preadamites, S. D. 3390-3394. See in general A. C. 45, 841, 908; S. S. 116; D. P. 275; S. D. 5822.)

     We receive further light when it is understood that the race and the individual develop on parallel lines. The first men were animals with a living soul, differing from the other animals of the forest in this, that they were capable of mental development. A little child, or an infant at birth, is also an animal with a living soul, but capable of mental growth, as it was with the first men, who in their state were like little children.

     Revelation in Africa.

     The Africans are mentioned many times in the Writings. Some of the numbers treat of the Africans after death. In some it is uncertain whether what is said is about the Africans in this world or the other. The following numbers relate to the Africans in this world:     

     "Since the Africans are such, even in the world, there is at this day a revelation among them, which, beginning at the center, extends round about, but not as yet to the sea." It is added that the heavenly doctrines are orally dictated to them by angelic spirits. (C. L. J. 76.)

     "This is done by the Lord alone by means of revelations, and not by missionaries from Christians." (S. D. 4777)

     It is stated that the Africans in our world are in illustration more than Europeans. (S. D. 5518)

     A map is given of the region where the revelations are being made. (S. D. 5946)

     The heavenly doctrine is being dictated by instructors "to the men in Africa with whom they have communication. . . . Hence there is now a revelation there." (S. D. 5946; L. J. Post. 116.)

     "At this day, some speak with Africans in the world, instructing them orally." (L. J. Post. 124.)

     The above extracts illustrate the law that revelation is not complete until it descends into ultimates in the natural world. In the Christian World, this descent was first to Swedenborg, and through him to others. It is similar in Africa, though in a different way. But the law is the same.*
     * That revelation takes place at the same time in both worlds is plainly taught in A. E. 641:3.

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     Revelation is at first confined to a few, whether in Europe or in Africa. The fact that confirmation has not been given by any of the external modes of communication affords no evidence in the matter. We are told the reasons why the spread is slow in the Christian World. In Africa, a probable reason is that most of them are as yet in simple states.

     As it is with the Ancient Word, so with any knowledge by an external way of revelation in Africa-the time is not yet.

     Additional Considerations--Africa.

     In what is said in some of the passages that treat of revelation to the Africans, there are indications of an intimate relation between the revelation in Africa and that which has been given in the Christian World. It is clear, at any rate, that revelation could not have been made in Africa until it had taken place in the Christian World, where the Word is, and the Lord is known by the Word. It is also clear that neither of the two revelations could have been made until after the Last Judgment. (See also A. E. 260a.)

     Within the last fifty years new conditions have arisen in Africa. The white man has come upon the scene-shut out before from various causes. The new conditions are the communication of the Africans with the outer world,-trade, commerce, general education, instruction by the missionaries in the Letter of the Word. Even New Church missions have been established. All this seems to mean, in the Providence of the Lord, that the Africans are now to be taught the literal sense of the Word, and its genuine truths, that a plane may be formed in their natural minds for the further and fuller reception of the truths of Revelation, both from within and from without. But to pursue this question further presents difficulties; for it is a law of Providence that we know more after the event than before it. We only know that a great change is coming over Africa, as over the whole world,-to each race in a different way. But what the Lord has in view for Africa, and for us all, is wrapped in the womb of the future. One thing at least, we know, namely, that the New Church is to be established. We know this because it has been so revealed; but as to the how, the where, and the when, we are to know but little in advance.

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REMARKABLE PLAY 1926

REMARKABLE PLAY       SENTA CENTERVALL       1926

     Sutton Vane was practically unknown to the public at large in Europe, until, all at once, he made himself famous through his play, Outward sound. Rejected at first by the managers of a number of large London playhouses, it was finally produced at the Everyman Theatre in Hampstead, and became' an immense and unexpected success, In Stockholm this year, it was played for several months at one of the small but well-reputed theaters, and was on the very brink of failure, when the newspapers began a lively discussion of its singular contents. Afterwards prominent men and women praised it highly, apparently without understanding more of it than that it was very serious and yet humorous, and strangely dramatic. And then New Church people began saying to each other, with a note of triumph in their voices: "It's a New Church play-go and see it by all means!" The author may not be a convinced adept in New Church teaching-The Unborn, his sequel to Outward Bound, points to the contrary-yet the latter play bears a puzzling resemblance to the truths promulgated by the Writings.

     A few persons,-only seven, in fact,-meet as passengers on board a ship. "The curtain rises on a room which suggests rather than represents the lounge smoke-room of a small ocean liner." Thus the author indicates the scenery, which is kept unchanged all through the three acts of the play. There is a bar on the right, behind which Scrubby, the steward, has his place. First, a pair of lovers, Henry and Am, frightened and bewildered, appear and disappear. Then, successively, a rather young man, Mr. Prior, who has fallen into the habit of drinking and wants whiskey, which he immediately gets; an elderly society woman, Mrs. Cliveden-Banks, vain, selfish and shallow minded; a clergyman, Mr. Duke, sincere and earnest; a poor charwoman, Mrs. Midget, humble and simple, and out of place; and finally, just before the boat is to sail, an extremely hard and unpleasant business man of about sixty,-Mr. Lingley.

     Each character is skillfully outlined from the very beginning. The spectator or reader clearly perceives the good-natured and emotional weakness in the drunkard, the all-excluding love in the young couple, the love of self in the worldly woman, the love of wealth and power in the business man, the love of serving humanity at large in the young priest, and the simple but virtuous self-denial in the poor old woman-all characters of the kind one might meet and does meet anywhere.

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And these everyday people in their commonplace surroundings do not seem to indicate anything extraordinary. Yet certain small matters startle one. The young lover's extreme nervousness about something awful he must have done, but cannot quite recollect; the matter-of-fact business man's inability to recall the name of the place where he was to land; these and other similar incidents are impressive and suggestive; but, above all, the detached, calmly self-possessed manner of the steward. At Stockholm, his face was made up to a frank likeness of Swedenborg!

     The young drunkard, however, noticing several unusual things, becomes suspicious, and when he overhears the loving couple talking about the suicide they had committed together, his suspicions become certainty, and in his agony of mind he questions the steward:

     Tom. I am right, aren't I, Scrubby?

     Scrubby. Right, sir, in the head, do you mean?

     Tom (takes drink). You know what I mean.

     Scrubby. No, I don't, sir. Right about what!

     Tom. You-I-all of us on the boat.

     Scrubby. What about all of us on this boat, sir?

     Tom (trembling with apprehension). We are all-now answer me truthfully-we are all dead, aren't we?

     Scrubby (after a pause. Very quietly, with firm conviction). Yes sir, we are all dead. Quite dead. They don't find out so soon as you have as a rule.

     Tom (pause). Queer! (Sits left of table.)

     Scrubby. Not when you get used to it, sir.

     Tom. How long have you been-you been-oh, you know?

     Scrubby. Me, sir? Oh, I was lost young.

     Tom. You were what?

     Scrubby. Lost young, sir.

     Tom. I don't understand.

     Scrubby. No sir, you wouldn't. Not yet. But you'll get to know lots of things as the voyage goes on.

     Tom. Tell me-tell me one thing-now. (His anxiety is terrific, and he is in a state of extreme tension.)

     Scrubby. Anything I can, sir.

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     Tom (terrified). Where-where are we sailing for?

     Scrubby. Heaven, sir. (Pause.) And hell too. (Pause.) It's the same place you see. (Curtain.)

     Later in the night, Mr. Prior wants to convince his fellow-passengers of the amazing facts he has discovered. He is met with contempt and scorn, and is told that he must be either drunk or insane.

     He is exasperated at their refusal to believe him, and finally promises to go quietly, if certain things he has fold them about the ship prove untrue. The clergyman goes out into the dark to investigate, and returns terrified, but doesn't want to admit that the ship is sailing without either crew or lanterns, until Mr. Prior literally wrings the truth out of him. The business man begins raving like a mad man, at every moment forgetting that his old condition of life could not continue on the Ship of Death. Finally, he tries to persuade himself and the others that he is dreaming.

     Lingley. . . .I'm asleep. I'm safe, really. I'm simply asleep.

     Tom. What am I?-part of the nightmare?

     Lingley. I've had dreams like this before. Go away, go away, all you people! It's no good you waiting! I'm Lingley of Lingley, Ltd. Not one of you can touch me. I turned myself into a company years ago. Only go away now! (A pause, and then he turns to the Steward.) I am asleep, aren't I?

     Scrubby. Yes sir,-sound asleep-or just waking.

     Lingley. Good, good. New get away, getaway all you people. I shall go. I will go. (Crosses to door left.) Isn't that I can't go. You know in some dreams you can't. (Lingley walks off left.)

     Lingley, having obtained the information from the steward that all the passengers are to appear before an examiner before disembarking, gets the brilliant idea of calling a meeting for discussing matters, with the ultimate object of joint self-defense. The first question to solve is to find out whether the company is alive or dead, and Lingley comes to the conclusion that the board must certify itself to be dead. He is as businesslike as ever, in spite of Tom Prior's biting remarks showing how disgusted the latter is at the other man's inability to grasp the real meaning of the situation. Lingley succeeds in carrying on the meeting in the usual way. He tabulates the names of the others, and intends to deal with the examiner, advocating himself as their spokesman.

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He is pretending he has a perfectly clear conscience and is taking a kind interest in the others, while, down in his heart, he is terribly frightened. The clergyman, called upon for professional service, humbly says: "If I can help, I will. But you mustn't take anything I say in the nature of advice. The blind leading the blind, you know. I can only tell you what I am going to do myself, and I may be wrong."

     Tom. What are you going to do, Duke?
(Staccato.)

     Duke. I have been trying to look into myself silently, trying to examine my past thoughtfully and humbly-to seek out all the faults, and not to try to excuse them, but to know all that I am responsible for. And when I see my life lying before me like a blurred map, I am going to pray to be able to make one more prayer. But for myself; I am not fit to pray for others. If any of you care to do likewise, please do so, if it will comfort you. Look back-I'm not a captain any longer; I cannot pray for others. Perhaps the realization of that is the beginning of my punishment. I've lest my job! (He finally prays aloud.) "Gentle Jesus, meek and mild;" adding, "That was the first prayer I ever learned, so it's probably the finest."

     It had been reported that land had already been sighted during the Lingley business meeting. And after Luke's prayer, Scrubby announces that the examiner is approaching. This gentleman makes his entrance in a most jovial way, dressed in a white drill and a topee, while Duke recognizes in him an old friend and chum who had died some time ago. And when the examiner-the Rev. Thomson-lets him know that he is allowed to go on with his profession just as before, he exclaims: "Thomson, Thomson, you don't mean I haven't lost my job after all? Don't torture me. Tell me quickly!"

     Thomson. Of course, you haven't lost it. You haven't started it yet. You're just beginning it.

     Duke. Not lost my job? Still got my job? Oh, thank you! O thank God! I will work harder now every moment; I swear I will, Mr. Thomson. Harder than ever! Oh, do you all hear? My job I was so keen on-it's not been taken from me after all My-Oh! (Sits right of table, left, and quietly cries.)

     Then it is Lingley's turn. He is found to be an unmerciful, dishonest merchant, and the examiner tells him he will suffer as he has made others suffer.

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When leaving, he tries to strike Thomson from behind, but is stopped by an unseen force, and with a distorted arm he slowly stumbles out the way Scrubby shows him.

     The worldly lady receives the unpleasant news that she must needs to go to live with her husband, who longs for her, but whom she hates because she had never, been able to look into his eyes without the feeling of torture which an evil spirit experiences in the presence of a celestial spirit.

     Tom Prior begs to be dealt with next, because his highly strung nervous system cannot stand the tension of waiting any longer. Thomson very kindly tries to calm him down, and gives him a drink.

     Thomson. Well, what do you want? (Goes right of table and sits.)

     Tom. I want to be killed. I want to be killed.

     Thomson. Um! Healthy outlook you've got, haven't you?

     Tom. No, I haven't. I'm a weak character. I want to be left off lightly, I want to be hit over the head with a stone and finished.

     Thomson (rises). Duke, send ashore for a bag of stones, will you?

     Tom. Oh, don't joke! I'11 drop all sarcasm-it's the only thing that kept me going up till now-but I'll drop it now, if you will.

     Thomson. Certainly. (Sits right of table.)

     Tom. I know. At least, I guess what you're doing with the others. You're keeping them going, keeping them going with punishment, and promises, and things. Well, I don't want to be kept going, I want blank.

     Thomson. Impossible.

     Tom. But I'm dead. (Rises.) And I demand the right to be properly dead. I've always dreamt about being dead-when I've slept at all.

     Thomson. How old are you?

     Tom (sits). Oh, hundreds of years-I must be. Give me blank.

     Thomson. You're going on like the others. You've got to.

     Tom. I won't, I won't.

     Thomson. You'll find it quite easy to forget here, you know.

     In the beginning of the play, Mrs. Midget, the poor charwoman, had talked about her son whom she had sent to a public school to be brought up as a gentleman, but who had wasted all her money, and whom she had not seen since he was a little boy, because she hadn't wanted to disgrace him.

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From what follows it becomes clear that Tom is her son, suffering from remorse for what he had done. Mrs. Midget comes upon the scene, and offers to take care of him and live with him as his housekeeper. Thomson replies that it couldn't be done, because she was on a higher plane than Tom, who wouldn't be allowed to live where she was going, not to begin with, at least. Then she offers to go with Tom, even to the slums. But Tom refuses, annoyed at the interest she shows in him, and incapable of understanding the reason for it. He is thoroughly dejected, but at last promises to try to begin a new life, and gives Mrs. Midget permission to accompany him. She stays behind for a moment when Thomson calls her by her real name. She is very anxious that her son shouldn't find out who she really is, and asks Thomson and Duke for their promise not to tell, to which they readily assent. So she says:

     "Thank you both. You see, he mustn't even guess. Oh, sirs, ain't it wonderful? He doesn't know me, and I've got him to look after at last. Without any fear of me disgracing him, it's 'haven, that's what it is, it's 'eaven!"

     The last act treats of the problem of suicide. The loving couple and the steward would not be permitted to land until their time had come to leave earth, and are all three "halfways." Somehow or other the young people are allowed back, so much the wiser as to what awaits them when physical life is over.

     Those who are acquainted with Louis Pendleton's short story, The Great Crossing (NEW CHURCH LIFE, 1918, p. 728), will be struck by the resemblance of Outward Bound to it. The plot is about the same, although treated in a very different way. After-life conditions must needs interest humanity at any time, and more strongly those who have had the spectacle of the Great War before them. Many minds have eagerly sought for information. Wherever it was that Mr. Vane found what he was looking for, he at least conceived the idea of a very powerful play, picturing the soul confronted with the inevitable. Each person brings with him the character as it has been formed during life; each one tackles the problem put to him according to his or her mode of thought. There, it seems to me, lies the moral of this highly interesting dramatic work.
     SENTA CENTERVALL.

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WAYSIDE NOTES, II 1926

WAYSIDE NOTES, II       A LAYMAN       1926

     WEDDING MUSIC.

     One evening, while wandering through a country village, I drew near to a quaint old church standing back from the roadside and surrounded by the graves of many generations of the village folk. The organ was playing, and from the nature of the music I concluded that a funeral service was in progress. Although the movement was of a stately kind, there was at the same time a strain of sadness and sorrow that seemed suited to an occasion which those inside felt to be a melancholy one. Passing up the gravel pathway, I approached the doorkeeper and asked him the name of the person whose burial was about to take place. With a look of intense surprise, not to say contempt, he exclaimed: "Funeral! Why, it's a wedding, and the organ is playing the Bridal March from Lohengrin; we always have that at weddings!"

     I left the precincts of the church with a feeling of chagrin, and proceeded on my way. On reaching home, I found that I could not rid myself of the impression that there was something sad in the beautiful strains from that organ. I recalled that, many years before, I had been enthralled by the wonderful pageantry and music of Wagner's great opera. So I again read the story, and lo! it was a tale of sorrow and woe. From beginning to end, it tells of mystery, crime and unfaithfulness, with the joys of pure love ending in calamity. The music, being the work of a great master, would necessarily interpret the poem in tones conveying emotions of a like character. Yet, from force of custom, this Bridal March is used at most weddings.

     What an advantage we have in the New Church, where it is possible to use music and words that are in accord with the teaching on the subject of marriage given by the Bridegroom of the Church! What could be more beautiful and appropriate, as the bride and groom advance to the altar rail, than the strains of the music in our Psalmody to "The heavens are telling the glory of God"? or the anthem, "Thou wilt show me the path of life"?

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besides many other selections from our own church music that would emphasize the fact that the ceremony is an occasion for joy and happiness, and not for doubt and sadness?

     AN EDITORIAL ON EDUCATION.

     Many New Churchmen would enjoy reading an editorial by Edward S. Martin on "Free will, Regulation, Non-resistance" which appeared in HARPER'S MAGAZINE for August, 1925. From the ideas expressed, as well as from other articles by the same writer, one cannot help thinking that he is well-read in the doctrines of the New Church. It is to the credit of this magazine that it is willing to publish matter of such spiritual value. I must be content with quoting a few lines in Which the editorial referred to defines the purpose of education. "What does education mean anyway?" he asks. "It means to bring out what is in one, and that is what education ought to do. What is the greatest thing in us, and the most important for education to bring out? It is free will,-the capacity to choose between good and evil, between wisdom and foolishness, and to follow whichever one prefers. Without free will, there is little or no permanent progress in civilization. Civilization will progress through obedience to God, but doubtfully through obedience to man. The understanding of the Divine Will is knowledge. By that men improve, and develop good judgment. Not so, necessarily, by the understanding of the will of man, and concurring with that. The great exercise provided for us by Almighty Wisdom for our journey through this life is the exercise of our intelligence and of our wills; to meet temptation and beat it; to get as Good a living as we can; not to injure or destroy our neighbors, nor by them to be destroyed; to reach more and more to that understanding of the Divine Will which is knowledge and truth. That is the nature of our job here."

     THE OLD DOCTRINES STILL TAUGHT.

     For many years, it has been a favorite idea with some New Church teachers and lecturers that one good sign of the times is that the old falsities are no longer being taught. But this view is not fully warranted, as shown by the fact that, week after week, both in sermons and addresses, many thousands of people the country over are listening to exhortations that are based upon the same false doctrines that destroyed the primitive Christian Church.

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The Word is being used as the basis, and is quoted from Genesis to Revelation to prove the doctrines of "salvation by faith alone," that "Christ died to appease the wrath of the Father," that there is a personal devil created from the beginning, and so on. On the other hand, many of these same teachers are devoting intense study to the letter of the Word, and drawing thence lessons which apply to life. And such teaching cannot help benefitting the well-disposed among their hearers who have absolute confidence in the inspiration of the Bible, and who accept it as their only guide in heavenly things. The future will reveal how long this element in the organizations of the Old Church will be able to stand against the rising tide of Modernism.

     OUR PRESENT LIMITATIONS.

     Many sincere New Churchmen lament their lack of an interior understanding of the teachings of the spiritual sense of the Word. With all their reading, they seem to make little progress. Perhaps the following passage from the Arcana Coelestia furnishes the reason:

     "How the case is, with respect to the appropriation and conjunction of the truth represented by Jacob, may appear from what has been said above. But as these subjects are of such a nature that they transcend the apprehension of the natural man, and cannot be seen except in the light in which the rational or internal man is, and there are few today who are in this light, because few are regenerated, therefore it is better to illustrate them no further, inasmuch as the illustrating of things which are unknown, and which transcend the apprehension, tends rather to render them obscure than to throw light upon them. Besides, such things ought to be established as a superstructure upon the ideas of natural truths, whereby they are to be apprehended, and these also are deficient at this day. And this is also the reason why the passages immediately preceding have been explained so briefly, and only as to the internal sense of the expressions." (A. C. 3596.)

     Two reasons are here given for our slow progress,-the lack of regeneration, which brings light to the rational or internal man, and the lack of natural truths upon which to establish interior truths, as upon a foundation.

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With respect to the latter, what a wonderful work lies before the Academy of the New Church, in discovering and teaching those natural truths which are "deficient at this day"!-teaching them so that future generations of New Churchmen may be better able to see interior truths.

     RADIO FOR THE NEW CHURCH.

     In view of the success in securing the attention of large numbers by the missionary services held last summer in the Bryn Athyn Cathedral, might not a further step be taken in the way of broadcasting the Doctrines?

     Regularly weekly lectures would no doubt be listened to by an increasing number week by week. This suggestion does not include the broadcasting of services, but regards simply a series of short addresses giving instruction in the truths of the Second Coming. It would also provide an opportunity to advertise the Writings and other New Church literature. The printing press has been an important instrument in the work of evangelization. May it not be that radio has been provided far this same use? It is an agency that is being used to disseminate information and entertainment of many kinds. Why not use it for the advancement of the Lord's kingdom?
LORD SEEN IN A DREAM 1926

LORD SEEN IN A DREAM              1926

     "The Lord was seen by me in a dream, which the face and form in which He was when in the world. It was such that it was full interiorly, so that He could rule the whole heaven within. There was a certain person not far from Him at whom He looked; and He then raised His eyes a little, and thus knew whom and of what quality he was. And He often as it were slept with His eyes when He was inwardly in Himself. When I awaked I also saw Him obscurely, and it was said that such had been His appearance. In a word, He was full of heaven and the Divine. In the night between the 18th and 19th November, 1751." (Spiritual Diary 4791m)

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NEW CHURCHMAN OR SWEDENBORGIAN 1926

NEW CHURCHMAN OR SWEDENBORGIAN       Editor       1926


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
In the United States, $3.00 per year; Elsewhere, $3.25 or 14 shillings; payable in advance
Single Copy          30 cents
     A few years ago, certain writers of the New Church came forward with a proposal to discard the name "Church of the New Jerusalem" as liable to be misunderstood by the public at large, one reason being that we might be mistaken for Jews! (See NEW CHURCH LIFE, 1922, p. 323) The answer to this suggestion was obvious. Not only are we expressly told in the Writings that the New Church is to be called "The New Jerusalem" (A. R. 886; A. E. 948, etc.) but it is well known that the name is from the Christian Book of Revelation, which is not acknowledged by the Sews. Moreover, receivers of the Heavenly Doctrines are now generally recognized as a group of "Christian" believers, and the New Church is widely known as an ecclesiastical organization listed in encyclopedias and dictionaries under "New Church," "New Jerusalem," and "Swedenborgian," so that there is no need to "explain away" the term "New Jerusalem" from any fear that it creates a false impression, though it may become necessary on occasion to enlighten the uninformed who sincerely inquire as to who we are and what we believe.

     In responding to such inquiries, we commonly say that we belong to the New Church, or the Church of the New Jerusalem, sometimes called "Swedenborgian," using the latter term for convenience, and not without misgiving, as we do not wish to be regarded as a sect founded upon the views of a man.

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And so we may further explain our belief that in the Theological Writings of Emanuel Swedenborg the Lord has revealed the Heavenly Doctrine of the New Jerusalem, which is the Divine Truth upon which the New Church is founded, in fulfilment of the prophecy concerning the descent of the Holy City; that this Church is the Lord's Church, not Swedenborg's. And it is a fact that Swedenborg himself, referring to the term "Swedenborgianism" which was already current in his day, wrote: "This doctrine they call Swedenborgianism, but for my part I call it Genuine Christianity." And again he wrote: "Swedenborgianism is the worship of the Lord our Savior." (Tafel Documents II, pp. 354, 374.)

     That the intelligent and well-informed public does not misunderstand the names by which we are known, is evident from the definitions given in encyclopedias and dictionaries. In Webster, for example, we find:

     "New Jerusalem. The Heavenly, or Celestial, City; the abode of the redeemed; the Holy City. Rev. xxi. 2. New Jerusalem Church, New Church, or Church of the New Jerusalem, the church holding the doctrines taught by Emanuel Swedenborg. See Swedenborgian."

     "Swedenborgian. One who holds the doctrines of the New Jerusalem Church, as taught by Emanuel Swedenborg, a Swedish Philosopher and religious writer. Swedenborg claimed to have direct intercourse with the spiritual world, through the opening of his spiritual senses in 1745. He taught that the Lord Jesus Christ, as comprehending in Himself all the fullness of the Godhead, is the one only God, and that there is a spiritual sense to the Scriptures, which he (Swedenborg) was able to reveal, because he saw the correspondence between natural and spiritual things."

     In passing, we may also note Webster's definition for the distinctively New Church term "Conjugial," as follows:

     "Conjugial. Matrimonial;-used instead of conjugial, to distinguish the Swedenborgian conception of marriage as a spiritual union corresponding to that of Christ and the church. 'Love truly conjugial, considered in itself, is a union of souls, a conjunction of minds' (Swedenborg)."

     While it is true that such definitions give prominence to the man Swedenborg, they also indicate that the New Church is founded upon revealed doctrines, upon the internal sense of the Scriptures, thus upon what is from the Lord, not from a man.

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Still more fully is this shown in the articles to be found in encyclopedias, written for the most part by New Churchmen.

     This subject of names or titles is brought once more to our notice by the fact that so many avowed teachers of the New Church today are creating and fostering misconceptions among strangers to our faith, especially by magnifying Swedenborg as an "enlightened commentator," while discrediting him as a revelator and servant of the Lord in His Second Coming. And though we cannot hope to catch up with these misrepresentations, we can at least strengthen our own determination not to prove false to our convictions as to the real origin and significance of the New Church, and not to hide the Lord's light under the bushel of our own intelligence from a prudential fear of what people may think. Among those who undertake to place the Heavenly Doctrines before the world, it is unfortunately the case that many have not yet reached sound convictions as to the real nature of the truths they attempt to impart,-another instance of the "blind leading the blind," with both "falling into the ditch" of ignorance as to the real nature of the truths revealed. No doubt it is often better so. A protecting Providence thus guards holy things from violation.

     As an example, we may cite the case of one who advertises a series of meetings in the name of the New Church, his subject being: "The Life and Teachings of Paul; how far are they similar to those of Swedenborg?" The primary objects of the Bible Class are then stated: "The worship and personal knowledge of the Lord Jesus, and the study of the Word of God. The Writings of Swedenborg are studied as being the most helpful modern contribution to the understanding of the Bible, and as introducing a New Era of Christian Belief and Life."

     The attitude of this teacher toward the Writings may be further gauged from his treatment of the distinction between the "Swedenborgian" and the New Churchman. "What's in a name?" You may ask. And from this writer's diagnosis it is evident that a name may mean just what you choose to put into it. He says:

     "Name, as we may know, not merely from Swedenborg, but from general knowledge of its use in antiquity, implies character, power, reputation, all that proceeds from the individuality named.

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Thus, in ancient Hinduism, invoking the Name is equivalent to the radiant power of the god or deva approached. Now from this point of view, I should say a man was a 'Swedenborgian' who subjected his own views entirely to those of Swedenborg; accepted everything he wrote as 'the Word of the Lord,' and in fact adopted him wholesale, without venturing to criticize. A 'New Churchman,' on the other hand, would be a man who incorporated in his own life the universal truths which Swedenborg enunciated, and who, emancipated from limitations of the past, including anything in Swedenborg he may see to have been a limitation, lives in the present radiation of the Lord.     

     "There are those, however, who would make the 'Swedenborgian' to be the man who admits that the writings may be criticized 'in the light of modern scientific thought.' Now if Swedenborg states, for example, that there are three heavens, which I personally cannot verify, and do not feel that I have received any personal revelation as to that matter, I may accept that on his authority, my reason for accepting resting on my general feeling and rational perception as to the man and his message, taken in tote; also its power of explaining Scripture. But if we take certain opinions, and detailed experiences of psychical and even some moral questions, on which I may possess some thought and experience, I hold myself perfectly free to criticize Swedenborg and adhere to my own judgment, if it seems best. Thus, for example, he remarks in the Arcana Coelestia that it would be quite ridiculous to have made a regulation that an ox and an ass should not plough together, apart from an interior meaning. This is just an expression of opinion, and on that point I beg to differ. The tender humanity of many things in the Mosaic Law is one of the finest things in the Old Testament. So again: Swedenborg thought that 'Jove' was derived from 'Jehovah,' apart from the consideration that 'Jehovah' itself is not the right representation of the Tetragrammaton. The derivation of Jove' is almost certainly not from 'Yahweh,' or any Hebrew root. It is Aryan. Swedenborg was not infallible, and any attempt to make him so only makes the subject absurd.

     "It is also said that a 'Swedenborgian' is a man who does not think it wise to read the writings in public.

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I should have thought that the older type of New Churchman, who does so read them, was more of a 'Swedenborgian.' It is a matter for wise judgment. I think anyone may find by experience that the surest way to empty a church, or dismiss' and scatter your class, is to read long extracts from Swedenborg. And if short ones are read, they are difficult to connect and follow. The best way is to master the teaching, and express it in your own way. Then people may listen!

     "Swedenborg will never be 'popular' reading. How different is his style from that of the Lord, so far as we can judge it. HIS style was bright, incisive, epigrammatic and well-balanced, with art and humor in its construction. In the last two items, Swedenborg is singularly deficient. He is labored, redundant, verbose exceedingly, heavy, and rarely exhibits a spark of humor; when he does, it is of the 'elephantine' description. . . ."

     At the risk of distressing the reader we have set down these opinions in full, because they are typical of a form of teaching not uncommon in the nominal New Church today. We may readily classify such views as neither Swedenborgian nor New Church, but highly egotistical, scarcely needing refutation at our hands. Members of General Church congregations know the beauty and power of the Heavenly Doctrines read as a Lesson in worship. As to the derivation of "Jove," we read that" the ancient gentiles acknowledged Jove as the supreme God, so called perhaps from Jehovah." (T. C. R. 9, 275, S. S. 117, De Verbo xv.) In two of these passages, the "perhaps" is omitted. In spite of anything that modern learning may urge to the contrary, we prefer to believe that the ancient gentiles derived this name from the Ancient Church by tradition.

     We are unable to find any statement in the Arcana Coelestia to the effect that " it would be quite ridiculous to have made a regulation that an ox and an ass should not plough together, apart from an interior meaning." In the numbers that explain that regulation, as given in Deuteronomy 22:10, a very wonderful spiritual meaning is revealed from heaven. We read:

     "Inasmuch as by an ox and an ass was signified the natural man as to good and truth, therefore several laws were enacted in which mention is made of oxen and asses, which laws at first sight do not seem worthy to be mentioned in the Divine Word, but when they are unfolded as to the internal sense, there appears in them something spiritual of great moment; as in the following, 'Thou shalt not plough with and ox and an ass together,' etc." (A. C. 2781.)

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What this "something spiritual of great moment" is, we learn from the following:

     "On account of the signification of ploughing-(preparation from good for receiving truths)-it was forbidden in the representative church ' to plough with an ox and an ass together.' This would never have been forbidden, except on account of some cause from the interior, thus from the spiritual world. Otherwise, what evil could there be in an ox and ass ploughing together? and what could be the importance of such a law in the Word? The cause from the interior, or from the spiritual world, is this: To plough with an ox signifies good in the natural, and to plough with an ass signifies truth in the natural. . . . The interior or spiritual cause for this command was, that angels could not have a separate idea of good and truth, but they must be conjoined and make one; wherefore, they could not look upon such a ploughing by an ox and an ass; the celestial angels are not even willing to think of truth separate from good, for every truth with them is in good; thus also to them truth is good. For the same reason it was also forbidden to put on a garment mixed of wool and flax together; for wool signifies good, and flax truth (Deut 22:11)"
(A. C. 5895. See also A. C. 7601, 9274, 10669.)

     These seem to be the only passages in the Arcana treating of the law that an ox and an ass should not plough together, and none of them refers to the regulation as "quite ridiculous," but only as "not worthy" to be mentioned in the Divine Word, except for the "something spiritual of great moment" involved in the law, which was revealed to Swedenborg by the Lord out of heaven. Yet the writer we have quoted regards this as "just an expression of opinion" on Swedenborg's part, with which he does not agree, and evidently is more moved by the "tender humanity" of the Mosaic Law than by the "spiritual thing of great moment" contained in it.

     Here, then, we have an example of what it means to subject the precious truths of Divine Revelation to the preconceived notions of self-intelligence, to belittle and discredit them, and make them "quite ridiculous," even while presuming to enlighten men in the name of the Lord's New Church.

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RECENT SPIRITISTIC LITERATURE 1926

RECENT SPIRITISTIC LITERATURE       CHARLES A. HALL       1926

     The Editor of the NEW-CHURCH HERALD is always refreshingly clear and frank in dealing with spiritists and spiritism, as our readers will know from his tilts with Conan Doyle reproduced in these pages. An excellent editorial dealing with a new book on the subject, entitled Torchbearers of Spiritualism, appears in the issue of the HERALD for November 14, 1925, and is reprinted below with due acknowledgments:

     EDITORIAL OBSERVATIONS ON SPIRITISM.

     Books of the spiritistic order are being published at a rapid rate, and one hardly could, even if one would, keep pace with them. We suppose they are taken seriously by a considerable public, but we find it difficult to wade through the pages of the bulk of those that reach us. And, we may say, a great many books of this nature are sent us, either with the hope that we shall seriously review them, or that we shall be converted by them. The assiduity of spiritistic writers is worthy of a nobler cause. But their efforts often stand condemned by the display of a pathetic and unreasoning credulity, and also by the ludicrous solemnity with which they set down trivialities; the merest platitudes, so long as they are alleged to emanate from discarnate entities, are treated as if they were the profoundest wisdom. No one gifted with a sense of humor can fail to smile at the naivete of such authors.

     But now and then our attention is drawn to a book, obviously spiritistic in intent, which is written by a careful thinker and ought not to be lightly set aside. Such a volume has been sent to us recently. It is entitled, Torchbearers of Spiritualism. The author is Mrs. St. Clair Stobart, and publication has been undertaken by the highly reputable firm of publishers, Messrs. George Allen & Unwin, Ltd. A publisher's note on the wrapper informs us that "The object of this book is to show that throughout all time God has never left Himself without a witness, and that Revelation has not been restricted to the teachers, saints, and prophets mentioned in the Bible, but that the Torch of Divine Truth has been handed on continuously, from one age to another, and from one country to another.

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These Torchbearers of Divine Truths became great teachers, saints, and prophets, because they were possessed of the psychic faculty, which put them in touch with the spiritual world, whence they derived their inspiration, their confidence, their mandates to go forth and preach. The author demonstrates her thesis in practical manner, by telling the stories of the lives-with the psychic episodes in these live-of twenty-one of the world's great religious teachers."

     We find ourselves in agreement with the author's main contention. We have but to think of such outstanding characters as Moses, Isaiah, Jeremiah, Paul and Swedenborg, to realize that a great psychic experience has ministered to their illumination. Indeed, we can hardly recall an account of any outstanding religious teacher who has not had a psychic experience of some sort. Nor can we be of that company who have decided that revelation came to an end when the last word of the Apocalypse was written. We deem it essential that a live teacher of religious truth must be certain of human immortality, and be assured, by practical knowledge, that the spiritual world is the real world and that its laws operate in the natural realm. We have concluded that Swedenborg is the soundest of teachers because his dear perceptions of reality were supported by a psychic experience such as no other man in history has ever claimed. And we credit his experience, not because he claims it, but for the reason that it appeals to our sense of the fitness of things, and also articulates our innermost convictions.

     But we must proceed with caution, for hasty conclusions might lead us into a spiritistic mire. In the first place, we must note that many folk have had curious psychic experiences, but have not become outstanding teachers. This being so, it is evident that mere psychism is not enough; as a matter of fact, it may lead to disaster. The great religious teachers have become such because they revered the Lord and earnestly sought His counsel. We have no evidence that they indulged in spiritistic practices, or even sought for open vision. It was the earnestness of their quest, their devout temperament and loyal surrender to the will of the Lord that prepared them for supernormal experiences. Those same experiences came to them under providential guidance; they were not an end in themselves, but they served to strengthen their convictions and ministered to their clearer understanding. We may even say that they objectified their inner perceptions.

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The writer of the book under notice rightly asserts that the psychic faculty, which came into activity in the individuals she selects to prove her thesis, "is natural and not supernatural to man, and it is only legitimately called even supernormal because we have allowed it to fall into desuetude." There is an assumption here which spiritists will applaud. If this psychic faculty has fallen into disuse, why not cultivate it in the approved spiritistic manner? This, of course, would involve the forcing of an exotic and disorderly development. It implies that phenomena are of first importance. This, however, is putting the cart before the horse; the prime thing is to cultivate humility and devoutness, a reverence for Divine things, and an unbiassed love of truth. With such a disposition, there will be no desire for open vision; but should it come, it will be welcomed for what it is worth. By no means must we be persuaded that psychic experience is a prime qualification for religious leadership. Yet we are bound to admit that most outstanding prophets have enjoyed

     Nor must psychic experience be taken as evidence of intense spirituality: it is, in many instances, associated with spirituality, as was the case with Swedenborg, but history shows us that numerous persons have had curious and even alarming psychic experiences without betraying the slightest sign of spirituality. The mental constitution of some individuals lends itself to psychism, which, alas, frequently displays itself in anything but heavenly forms. The emphasis on phenomena, which is ever uppermost in spiritistic books, is false and misleading. Psychic phenomena are side issues; the main business is the religious life. The inner appreciation of the meaning of existence, the insight into the spiritualities of the Word and of life, and the wise and understanding heart, are of infinitely greater importance than talks with discarnate spirits of doubtful identity.

     The very title of the book we are considering indicates a claim which cannot be justified. Can it be said that Moses, Plate, Socrates, Plotinus, George Fox, John Wesley and Swedenborg were "Torchbearers of Spiritualism"! Of course, much depends upon the connotation of the word "Spiritualism." It is really a good word which has been much abused. It implies spirituality, but it has been degraded by spiritists, until it is now mostly associated with seances, spookism, automatic writing and the ludicrous activities of mediums of various sorts.

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We are bound to assume that the writer has spiritism rather than true spiritualism in mind, and that she is out to justify spiritism as commonly practised. If we are right, then in no single instance she has so ably brought forward can we find a justification for her claim. None of the great personages she mentions was a "torchbearer" of spiritism. She has no more right to claim Swedenborg for spiritism than we have to claim George Fox for the New Church. Spiritism as a modern cult never entered into the thoughts of any of her alleged torchbearers. She even claims "The Christ" as one of her torchbearers: she does so reverently enough, but with an utter ignorance of His chief Significance, and without realizing that it is a sad degradation of a Holy Name to associate it with spiritism. She does not mean to be offensive, but such an association is really a grave offence.

     To New Church folk, the main interest in the volume is the account of Swedenborg. He is deemed to be one of the aforesaid "torchbearers." The account of him, in common with the accounts of all other alleged torchbearers of spiritism, is fair enough, and we have little reason to complain of it, so far as the main facts are concerned. They are truthfully related, but their selection has been decided by the writer's bias in favor of "phenomena." He would have been more truly presented to the reader if his sound spiritual philosophy and sane theology had been outlined. It is the truth that Swedenborg disclosed that is of far greater value than say, his clairvoyance in regard to the great fire at Stockholm. And, at the outset, we are repelled by the assertion: "Swedenborg has been called the greatest spiritualistic medium that ever lived." As Edwin Markham has so clearly demonstrated, "Swedenborg cannot rightly be classed as a medium; he can be regarded only as a Seer." It is a degradation of a great name and a holy mission to class such a man with the mediums who lend themselves to control by any vagrant spirit. And most assuredly Swedenborg cannot be classed with those who advocate psychic development. His psychic experiences came to him utterly unsought. He was animated by a reverence for truth and holiness, and his illumination came to him in his search for God. Never can he be accused of forcing an entrance into the spirit world in order to satisfy a morbid curiosity. Call him a torchbearer of truth and of the Kingdom of God, if you like, but do not dishonor him or his Lord by claiming him for spiritism.

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And our author should not forget that he solemnly declared that the truth he was permitted to make known came to him from no spirit or angel, but from the Lord alone while he was reading the Word.

     This book is ably written, and displays a quiet dignity and commendable moderation. On this account it is all the more dangerous. The uninitiated reader may be carried away by the gentle spirit of the author and be betrayed into thinking that the great ones she mentions were actually torchbearers of spiritism, which, we assert, they were certainly not.
     CHARLES A. HALL.

     [Reprinted from NEW-CHURCH HERALD, November 14, 1925, P. 685.]
NOTES AND REVIEWS. 1926

NOTES AND REVIEWS.              1926

     A CHANGE IN THE EDITORSHIP OF "THE NEW AGE."

      The Rev. Richard H. Teed arrived in Australia from England on September 3d, 1925, and entered upon his duties as Minister of the Melbourne Society. A photograph of Mr. Teed appears as a frontispiece of THE NEW AGE for October, and he began his editorship of that monthly periodical with the November issue, succeeding Mr. Daniel Ashby, who has performed that function since the death of Mr. W. J. Spencer two years ago. We take pleasure in welcoming the new Editor to the field of New Church journalism, with our best wishes for a career of usefulness in promoting the spread of the Heavenly Doctrines in Australia.

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MR. ACTON'S BOOK ON THE HEBREW LANGUAGE 1926

MR. ACTON'S BOOK ON THE HEBREW LANGUAGE       Rev. GEORGE DE CHARMS       1926

     AN INTRODUCTION TO THE STUDY OF THE HEBREW WORD, as seen in the tight of the Heavenly Doctrine of the New Jerusalem. By Alfred Acton, M.A., B.Th. Bryn Athyn, Pa.: Academy Book Room, 1925. Cloth, 320 pp. Price, $4.00.

     The author has produced, in this Introduction to the Study of the Hebrew Word, a work highly original in conception and design. It comes as the result of years of reflection upon the means by which a knowledge and appreciation of the Hebrew language may be perpetuated in the New Church. For this reason it is much more than a textbook. It is a doctrinal treatise,-an exposition of the copious teachings of the Writings on the subject of Hebrew, intended to appeal to the interest of the average layman. In Mr. Acton's own words, "The ruling purpose which has inspired this writing is to give to the members of the Church some knowledge of the teachings of the Heavenly Doctrine concerning the Hebrew language and its spiritual use, and thus to arouse an affection for that language, and a desire that it shall have its place, in however simple a form, in the praise and worship of the Lord." (P. 11.)

     Such a presentation of the internal reasons for the perpetuation of the Hebrew is indeed a prerequisite to any successful teaching of the language in our schools. Where sympathy with any subject of school instruction is lacking in the home, the teacher finds an almost insuperable barrier to the stirring of an answering affection in his pupils, or even to his effort to bring them into the necessary affirmative attitude toward their studies. A wide reading of the book throughout the Church, without any thought of studying the language, but merely as a means of learning what the Writings say about it, will be found, not only interesting, but of the greatest value in reviving a more intelligent appreciation of its legitimate place in our curricula.

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     Mr. Acton has conceived the idea of combining this inspirational treatment with the actual study of the language itself. On page 17, he says: "In one respect, at least, (the book) is, I think, unique, in that, within the pages of a single volume, it endeavors to impart instruction in the forms of a language and at the same time in the truths of heaven." In doing so, it is in line with the whole ideal of Academy education, which seeks to lead by all natural knowledge to spiritual intelligence and wisdom. . Those portions of the book, interspersed throughout, which will be of interest to the average reader, will at the same time be inspiring and suggestive to the teacher in the presentation of the subject. And, in addition, they will lend a living interest to the dry, and often arduous, task of the pupil, in the threes of mastering the technical forms of grammar. Viewed from the standpoint of existing textbooks, this method might justly be criticized, as introducing much extraneous material. From the principle with which the author has started, however, namely, that "instruction in Hebrew should be given in the sphere of religion, and from religion as an end," there would seem to be ample justification for the adoption of such a plan. For if this principle is to be followed, a knowledge of the spiritual truth of the Writings must be in the mind of the teacher, and must be brought into the practical class-room work. This task is greatly simplified by the inclusion of the necessary material in the book itself.

     Besides the ruling purpose noted above, the author had in mind three other special needs to be met by the book: 1. A guide for laymen who may desire to make a simple study of the Hebrew, or as a textbook to be used by pastors with adults in societies. 2. For the use of teachers of Hebrew in the schools of the Church. 3. As a textbook to be put in the hands of the children in our schools, especially the 7th, 8th, and 9th grades.

     The first of these uses is indeed essential. For there are few Hebrew scholars in our Church, and the children to be taught are widely scattered. If efficient teaching is to be continued in our several societies, special preparation is necessary. Sunday School teachers, and others, having no training in the Hebrew, are none the less called upon to teach it.

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The book provides a means whereby they may receive both technical instruction and inspiration for the pursuance of that work.

     As a teacher's guide, the book will give a new impetus to the Hebrew instruction in our schools. The conditions to be met in our societies are various. Our Local Schools are not all completely graded, and the methods of teaching must be adapted in each case to suit existing conditions. It may not be possible, in some cases, to place the book in the hands of the children, because they are not yet of sufficient age. Or perhaps only a single year, or a very short course, of instruction is practicable. But whatever the conditions may be, a study of the book by the teacher will be rich in suggestion. It will prove a source of ready reference, and of constant inspiration in the face of difficult and trying circumstances.

     Undoubtedly, wherever the 7th, 8th, and 9th grades are taught, and a full three years' course can be given, the placing of the book in the hands of the children will prove of great advantage. It is written with that in view, being couched in simple language, with frequent illustrations to assist in the grasp of difficult technicalities. In this way it is now being used in the schools at Bryn Athyn by Mr. Acton himself, and with very gratifying results. A greater active interest on the part of the pupils has been shown this year than it has been possible to arouse for a long time past. In part, this is due to the skill and enthusiasm of the teacher, but the book itself in the hands of the children has been a decided help.

     In appraising the value of this new volume, it must be remembered that it is not intended for scholars. It attempts merely to present, in the simplest possible form, the basic facts and principles necessary for a general introduction to the language. This is seen in the plan of presentation adopted. The entire alphabet, for instance, is not given at the beginning of the work, as is done in other textbooks, but small groups of letters, similar in form, are first presented, regardless of their alphabetical order. This is a radical departure from existing custom, but it has much to recommend it. It substitutes immediate use for mere memorizing. For the pupil can be introduced at once to the use of words containing the few letters presented, before the entire alphabet is learned. At the same time, slight differences in form, so often confusing to the beginner, can be emphasized by careful comparison.

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     As few rules as possible are given, and these are expressed very simply, with no attempt to make them cover exceptions that lie outside the purpose of the work. They might be considered inadequate, because not sufficiently inclusive, if regarded from the standpoint of a more advanced textbook. But they are sufficient to meet the needs of the pupils taking this introductory course. Given these basic ideas, the finer technical points can easily be learned later, if a more thorough mastery of the language is desired.

     Those characteristics of Hebrew writing which are so foreign to our western civilization as to present a serious obstacle to many students are carefully explained and illustrated. The fact that the writing is from right to left, that consonants only are to be found in the alphabet, that vowels are inserted above and below the line, that there is no "tense," as we know it, in the forms of the verb, and other striking peculiarities, are interestingly explained, and the spiritual reasons for many of them given. That most difficult of all technicalities to grasp, namely, the use of accents, is indeed presented, but in an extremely simple form. That it is presented at all arises from the fact that the ultimate purpose of the study is that Hebrew should be read, recited, and sung in worship. This cannot be understandingly done without some regard to the accent marks.

     Certain interpretations and modes of treatment are so original with the author that they will give rise to controversy among scholars. The explanation of the "Sheva," and the manner of treating the verbal conjugations, are particularly of this character. We are hardly competent to discuss this phase of the book. Time alone will pass final judgment upon it. So long as, in the interests of simplification and adaptation to the comprehension of children, no violence is done to fundamental principles of grammar or construction, the mode of treatment would seem to us quite legitimate, even though it break sharply with established tradition. But on this matter let the learned speak.

     The book is divided into two parts. In the first 258 pages, instruction is given in grammatical forms, designed to be taught in two years, two periods per week. The latter portion of the book is composed solely of readings from the Word, a study and translation of which provide material for the third year of the course. These are in addition to readings, which are introduced as soon as practicable, and subsequently inserted at the end of each chapter, throughout the earlier portion of the book.

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All the quotations in the Hymnal are included, together with others chosen because of their adaptation to special church festivals, and for other reasons. Taken together, these selections give the student a first taste of the Hebrew Word, with a considerable variety of style and diction. They afford an introduction to an actual knowledge of the real beauty of the Hebrew, its flowing rhythm, its poetic form and imagery. No one possessing a sense of literary art could learn these inspired verses unmoved. And when, as is the case in the New Church, the whole thought of them is linked with the idea of the Lord, and of heaven, they impart a spiritual delight which a translation cannot give. Indeed, they bring a consociation with angelic societies that exalts and uplifts the soul. Their power to arouse religious affections, and so to introduce into the living worship of the Lord, felt in childhood, will remain throughout life, and will constitute perhaps the highest blessing that a study of them can bestow.

     At the end of the book are appended both an English-Hebrew and a Hebrew-English vocabulary, and Indexes to passages from the Word and the Writings, quoted or referred to in the course of the work.

     A word of constructive criticism might be added, with reference to the opening paragraph of the first chapter. There Mr. Acton says that Hebrew "was first spoken in the Golden Age." This would lead the casual reader to infer that the first writing on this earth was Hebrew, as we know it now. There is no historic basis for such a conclusion, and it is apparently countered by a specific statement of the Writings which Mr. Acton himself twice refers to, namely S. D. 5581, where mention is made of "those who preceded the Hebrews, before the Hebrew language existed." There was a language prior to the Hebrew of the Old Testament, and the writing of that language was different, though, as we read in H. H. 237, the Hebrew that we know "coincides with it in some respects." This fact is clearly recognized by the author in the same context. That our Hebrew is different in form, but was derived from this first language; that it is intimately associated with it; that in it the representative curves of the first language have been miraculously preserved, and through them conjunction is effected with the heavens of the Ancient Church; is clear from a careful reading of the book.

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Certainly the full teaching of the Writings is given, and may easily be discovered by the student. It is evident that the author desired at the very outset to impress upon the minds of children the importance of the Hebrew language, and to emphasize the teaching that, of all human languages, it is the nearest to angelic speech. Yet, to the casual reader, this opening statement gives a false impression, and it is a question whether, in the interests of accuracy, some qualifying term such as "Ancient Hebrew," suggesting the differences that are later described, might not have been aptly introduced.

     The book is frankly an experiment, and only time can demonstrate its ability to fulfil the broad purposes for which it was designed. It is, however, the product of distinct Academy thought, and for the first time casts into the form of a printed textbook that leading pedagogical principle of centering all instruction in the unfolding of Divine and heavenly truths which has characterized our New Church education. It represents a high ideal, boldly set forth in distinctive embodiment without reference to the precedents of the past. In the degree in which it succeeds it may give courage to others to produce textbooks, equally original and expressive of the spirit of the Church. It is inevitable, if our educational institutions spread from the few to the many, that the fruits of the best thought and deepest affection should be put into permanent form for preservation, study, and gradual revision. In this field Mr. Acton's book is a notable pioneer.

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SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

     LESSON NO. 10-THE LAW. (Matt. 5:17-48)

The Law as a whole               Ch. 5:17-20
How the Law ought to be kept      : 21-48
In respect to killing and anger      : 21-22
Unfulfilled obligations           :23-26
Adultery                    : 27-32
Oaths and vows               :33-3 7
Retaliation                    :38-42
Love                         :43-48

     In the New Church we are often asked: "What is the relation of the truths of the New Church to the truths set forth in the Bible?" This is a fair question, and the Lesson before us will greatly help us to answer it. The Writings hold the same relation to the Bible that the Lord's Gospel teachings held to the Law of the Old Testament. And the keynote of this relation is: "I came not to destroy the Law or the Prophets, but to fulfill them." So the Writings do not destroy the New Testament or the Old Testaments, but they fill them full of a new and glorious meaning.

     The Lord did not remove the law concerning murder, but He showed that the spirit of man, and not his bodily action, is the real part to regenerate. Anger can easily be extinguished, while a flaming house cannot; so it is easier for man to check the evils of his intention when they are small than to resist the sweep of a full grown passion. It is evil to call men names, because it destroys their reputation. "Raca" means emptiness. We are forbidden to call another worthless; and to call him a "fool" is to exalt ourselves and our wisdom in our own eyes, which is the essence of contempt for others. Note how the Lord says "that we shall not be angry without a cause." There are causes for just indignation. We may see some one cruel to an animal or child, or we may hear vile swearing, and it is right to be indignant at the evil. The anger that is forbidden is the anger without a cause, that is, the anger that springs from selfishness and the loss of worldly ends.

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     The Writings tell us that adultery is the greatest evil today, because the Church has adulterated all its truths and goods. Here again the Lord tells men to look within their own hearts. As it is man's spirit that lives forever, it is the spirit that must be purified. We are exhorted to cleanse our secret minds, and render pure that part of us which appears before God alone. All unclean thoughts are here forbidden, and here, in the spirit, is the real fight for conjugial love in the New Church.

     Man must strive for more than formal obedience to the Law. He must strive far the law written deep upon his heart. The oath that men take is an acknowledgment that they would lie if they were not under oath. But we must strive for the time when every man's word will be better than his oath. Children should be taught the importance of absolute truthfulness. If men were truthful, oaths would be unnecessary. But sometimes men swear, using the Lord's name and holy things simply to add weight to their words. But they should know that nothing can be stronger than the truth itself, and that if their words were absolutely true they would need no props of this kind.

     Retaliation is a strong human instinct. If we are hit, our impulse is to hit back. If we are wronged, we want to inflict a worse injury on the one who wronged us. As long as this is true of us, we may be sure that we are still natural, and that we have not yet begun to act from spiritual motives; for the spiritual man knows that he himself is the only one who can really injure him. Others may hurt the flesh, but they can do nothing to the immortal spirit.

     But there is a great burning light in the midst of all spiritual motives, and that is the law of love. There is much that we must do in clearing the field for the good seed, in shunning all manner of evils as sins against God; but there is also a great and good positive force that must grow within us,-and that is love. We must grip the power to love. Love casts a halo about life, and glorifies its every act. It is the inner essence of heaven itself. Without it, man never really knows his neighbor, never even knows his enemies. "Love your enemies!" Men have thought this ideal too difficult to reach, but let it ever stand as our goal in human life, to be able, for the kingdom of heaven's sake, to love even our enemies.

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Church News 1926

Church News       Various       1926

     GLENVIEW, ILL.-Our report will be up to the moment if we first describe the vaudeville program given Nov. 28th under the auspices of the Woman's Guild, and directed principally by Mr. Carl Fuller and Mr. Winfred Junge. There were five numbers on the program, interspersed with orchestral selections by a portion of Mr. Jesse Steven's Little Symphony Orchestra. The proceeds were added to the Bazaar Fund. Act I.-A family of five children presented by their mother (Mr. Carl Fuller), all under thirty-five years of age, each capable of doing a "stunt" or speaking a piece. Pseudo-music, toot ensemble on ten-cent-store instruments. Act II.-"The Dramatic Ego," authorship of Mr. Winfred Junge, contrasting a proposal as it actually happened, on one side of the stage, with the proposal as they would have liked it to happen, on the other side. Mr. Junge and Miss Dorothy Nelson acted the actuality, while Miss Beatrice Nelson and her brother Hubert played the "overtone" or the "undertone," whichever it was,-a very entertaining act. Act III.-"Shades of Caruso," being barbershop melodies,-such classics as "All the World is Waiting for the Sunrise" (which was almost the case) and "Roll Those Bones." Act IV.-Mr. Carl Fuller in a masterly presentation of the colored preacher. Act V.-"Box and Cox," with Miss Mary Scalbom, Mr. Warren Reuter and Mr. "Ted" Tyler, stars. The last act, "Mr. White," which we understand was written some years ago by the Rev. John Stevenson, was a most amusing sketch of a farmer who by mistake became the sole audience of a rehearsal of Hamlet in the home of an English gentleman. Very good acting by Miss Dorothy Cole, Miss Mary Scalbom, Mrs. Werner Hager, Messrs. David and Kenneth Cole, Carl and Norris Fuller.

     Saturday, Nov. 14th, the Woman's Guild gave a Bazaar, with a children's day on the following Monday; Proceeds amounted to more than $600.00, which the Guild will devote to various church needs. Oldtime costumes, bill posters, and wood shavings, to say nothing of the Main Show and Side Shows, gave the atmosphere of a circus holiday.

     We are now beginning a series of moving picture shows, to run during December, the proceeds to be used in purchasing a moving picture machine. Among the films to be shown are: The Jack-knife Man, Alice in Wonderland, The Hoosier School Master, and Cricket On The Hearth.

     On Wednesday evenings, Dr. J. B. S. King has been conducting a series of lectures on "Psychology." We retain pleasant memories of our recent District Assembly and the Bishop's visit. The meetings this year were especially enjoyed.

     A satisfactory change has been made in the Friday evening program. Instead of holding a formal class after the supper tables have been cleared away, the pastor now gives a doctrinal talk at the table. He is presenting studies of the Apocalypse, after a general outline of the whole Book. The advantages of this arrangement are, that it is economical of time, leaves most of the evening free for committee meetings or any other activity of the church which may require meetings or rehearsals, and increases the attendance by allowing those who have children at home to attend the lecture and still reach home at an early hour.

     Attendance at worship shows a steady high average. The Pastor, having completed a series of sermons from the historicals of the Old Testament, will present a new series from the Prophets, continuing until Christmas. After Christmas, until Easter, New Testament subjects will be taken, and then subjects from the Writings,-leading up to New Church Day.

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     The Immanuel Church School is proceeding very well this year, with a corps of good teachers, and with an unusual freedom from fall epidemics and ailments to interrupt the work. A half-day session is omitted once a month to enable the pupils to attend the Children's Concerts of the Chicago Symphony Orchestra.
     G. H. S.

     REPORT OF THE VISITING PASTOR.

     October 31st to November 3d was spent with the circles at WINDSOR, ONT., and DETROIT. Services, including the Holy Supper, were held at Windsor on Sunday morning, November 1st. During the afternoon, the members of the Detroit Circle motored to the home of Mr. and Mrs. George Field, near Ann Arbor, Michigan. After a most enjoyable social supper, there was a service of confirmation for Miss Marjorie Field and Miss Eloise Walker. This was followed by a doctrinal class, at which teaching was given in regard to the relation of the rite of confirmation to the two sacraments, Baptism and the Holy Supper. At this gathering there was an attendance of twenty-two adults and five children. Monday evening, there was a doctrinal class at Windsor, and on Tuesday evening another at Detroit. During the visit, instruction was given four times to the children at Windsor.

     At ERIE, PA., November 5th to 8th, two doctrinal classes, a children's service, and Sunday services were held. All these were well attended. At services, there was an attendance of seventeen, of whom twelve partook of the Holy Supper.

     On the way home, a day was spent at Girard, a suburb of YOUNGSTOWN, OHIO, with Mr. and Mrs. Herbert Williamson, formerly of Middleport, Ohio. A number of New Church people reside in Youngstown and vicinity. In the evening, November 9th, ten persons gathered for a doctrinal class, and we had a delightful evening. The Rev. Homer Synnestvedt visits Youngstown occasionally.

     A visit was made to MIDDLEPORT, OHIO, beginning Wednesday, November 18th. Doctrinal classes were held Thursday and Friday evenings, and instruction was given to the children Thursday and Saturday afternoons. At service on Sunday, twenty-six persons were present, of whom nine were children. Because of the nearness of Thanksgiving Day, the service was a celebration of it. Afterwards all remained to a Thanksgiving dinner at the church, an enjoyable event. In the evening, another class was held, at which seventeen were present.

     From Middleport I went to COLUMBUS, where, in the family circle of Mr. and Mrs. W. H. Wiley, a doctrinal class was held one evening, and a service celebrating Thanksgiving Day on another. Instruction was also given the children of the family.
     F. E. WAELCHLI.

     KITCHENER, ONT.-The School this year is progressing very favorably with Miss Louise Gladish as teacher. The ten pupils are scattered through most of the eight grades. This makes the work heavy, but we are pleased to find Miss Gladish quite capable of handling it.

     The Sunday School took a big step forward this year when a "Beginners" Class was organized under the direction of Mrs. Eva Kuhl. Nine youngsters between the ages of four and seven were enrolled, and have been attending very faithfully. They are the eldest of quite a large group of babies, so we look forward to a similar class almost every year for some time to come.

     The Woman's Guild, at their monthly meetings, have started the study of Bishop Benade's Conversations on Education. One of their recent activities was the holding of a Baking Sale in connection with a social evening. The event proved very successful.

     The "Students" continue to meet every two weeks to carry on their study of the Apocalypse Revealed.

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The interest seems as keen as ever, judging from the lateness of the hour at which they usually get home to their families.

     The Men's Club, at their meeting for November, had the privilege of hearing the Rev. Hugo L. Odhner deliver an address on "Islam in World Politics." We understand that the men were highly appreciative of the talk.

     On Sunday, November 15, Mr. Odhner preached in Kitchener, the pastor preaching to the Toronto Society.

     The Young People's Club, though not large, manages to spend some profitable and enjoyable evenings every other Sunday, when the young folks gather at the various homes for a class followed by an evening of games and fun. The Pastor has been giving talks on the internal sense of the stories of the Word, and the differences between the allegorical and historical accounts.

     A Halloween party for the children was held at the home of Dr. and Mrs. R. W. Schnarr. The children all came in fancy costumes, and though the paper ones did not return home that night, they had served their day and could cheerfully be discarded at the end, even as were the masks very early in the day when a chestnut hunt necessitated free access to the mouth. The children played a number of games and contests, and then sat down to a supper of good things, all prepared in the spirit of Halloween.

     We held a successful and happy Thanksgiving celebration at the Church on Sunday and Monday, November 8 and 9. Sunday morning church service was held, first for the children, who brought an abundant offering of fruit, and afterwards for adults. Monday evening a supper and party took place. A goodly number helped to make the evening a success, the more so because all those present seemed glad of the opportunity to make the occasion a real time for Thanksgiving!
     G. K. D.

     WASHINGTON, D. C.-For several months past our Pastor, the Rev. Alfred Acton, has been visiting us twice a month to conduct class and service, and we are wondering how we ever managed with but one visit a month. At our Annual Meeting on October 31st, Miss Chara Schott was reappointed Treasurer, and Mr. David Stebbing was made Secretary, succeeding Mr. Fred Grant, who did not wish reappointment.

     The class and supper on November 21st were held at the home of Mr. and Mrs. Fred Grant, and the attendance was a record one. We had as visitors Mr. and Mrs. William O'Brien, who had motored from Bryn Athyn bringing Lois Stebbing with them and returning Sunday afternoon. Our small society greatly appreciates these visits of the New Church friends from elsewhere. The clars on December 5th met at the home of Mr. Stebbing, and Mr. Acton discussed the reasons why some die as infants and others in old age. At the supper which followed, Mrs. Fred Grant's birthday anniversary was celebrated, according to the custom which the society likes to follow. At present we are deeply involved in plans for our Christmas celebration, which crowd out other interests for the time being. The best wishes for a happy and successful New Year go to all New Church friends from the Washington Society.
     M. M. S.

     SOUTH AFRICA.

     As we learn from the South African Open Letter, the Rev. and Mrs. Elmo Acton arrived in Durban, Natal, on September 5th, having been delayed several days by the seamen's strike at East London. On the evening of September 9th reception was held in honor of Mr. and Mrs. Acton. "The Hall was duly decorated with streamers, Chinese lanterns and greenery, and a merry evening was spent, dancing and bridge being provided for the various tastes of those present. Our guests were enthusiastically welcomed by one and all."

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Mr. Acton entered at once upon his duties as Assistant to the Pastor of the Durban Society, the Rev. Theodore Pitcairn, who, on September 30th, began a four weeks' visit to various New Church centers in the Union of South Africa. We hear, also, that Mr. Pitcairn will shortly return to the United States, arriving in January and remaining until after the General Assembly in June.

     A CASE OF "CLOSE COMMUNION."

     Den Danske Pioneer, a weekly newspaper in the Danish language published at Omaha, Nebraska, in its issue of December 10th, contains an article by Pastor Emeritus R. Andersen, a Danish-Lutheran clergyman in Brooklyn, N. Y., in which he refers several times to the New Church and its teachings, warning his readers against them. In a previous issue of the same newspaper a news item had mentioned that a minister of the Lutheran Church in Denmark, a Pastor E. Wagner, had refused to administer the Lord's Supper to a Mrs. Johanne Petersen, because she belonged to another Church,-namely, the New Church. This minister explained that the New Church has a different Baptismal Ritual, on which account he was not permitted to administer the Holy Communion to Mrs. Petersen. This action is defended by Pastor Andersen in his article, and he commends the Danish minister for his conscientious obedience to the laws of his Church.

     He opens his article with a solemn warning to all Danish-Lutheran ministers against using a new Ritual which he calls "the Ritual from Blair," because, as he states, "it follows the New Church all through, both in the Lord's baptismal command to His disciples and the words used in the Lord's baptizing." He says further: "There is an organization calling itself 'The New Church' or the `New Jerusalem'; we call them 'Swedenborgians.' They deny the Trinity; only one Person, but in three Forms. Since the Danish language, unlike the English, does not contain both ' Ghost' and `Spirit,' the New Church in Denmark baptizes in the Name of the Father, the Son, and the Holy Spirit, explaining the spiritual meaning thereof. . . . In the New Church, there is not a single place in their comprehensive ritual that has the word 'Ghost': it is 'Spirit' all through."

     It should be explained that the Danish-Lutheran Church in America is divided into two separate branches, similar to those of the mother Church in Denmark, where both are recognized and supported by the State. In America, one body is called "The United Danish Church," the other "The Danish Church." The "United" has a large college and publishing house at Blair, Nebraska. Hence the designation, "The Blair Ritual," which Pastor Andersen solemnly warns against using, because it closely follows "The New Church."
     F. T. HANSEN.

     SUNDRY NEWS ITEMS.

     The Theological and Philosophical Society, of London, England, is meeting this year at the new Hall of the Kensington Society, which was recently dedicated with elaborate ceremonies. The Rev. R. J. Tilson has been chosen President for the current year. Among the seven addresses to be delivered before the Society, we note one on "The New Will" by the Rev. E. J. E. Schreck, President of the English Conference, and one by the Rev. F. E. Gyllenhaal on "Equilibrium-What it is, and How it acts," while the Rev. J. G. Dufty is to deal with "Evolution in the Light of the New Church."

     We learn from The New-Church Messenger of November 29th that the Rev. Alfred G. Regamcy, of Geneva, a son of the Rev. Gustave Reeamey, of Lausanne, Switzerland, has accepted a three months' engagement as Pastor of the Besses Society of the New Church in England.

     The same issue of the Messenger mentions a letter in which the Rev. Karl F. Grosch, of Libau, Lettland, says that The New Jerusalem and Its Heavenly Doctrine has now been published in the Lettish language.

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Mr. Grosch is conducting two Sunday Schools, one in Lettish and the other in German. The membership of the Society is increasing, and a young man in Riga has become interested and expects to give some lectures on Swedenborg. The members have contributed toward the purchase of a gold communion cup, a crystal chandelier and other articles for the church." (P. 821.)

     The Messenger of December 2d records the death of the Rev. Jacob Emanuel Werren, for many years Professor of Sacred Languages at the New Church Theological School in Cambridge, Massachusetts. Mr. Werren passed into the spiritual world at Abington, Mass., on November 9th. He was ordained into the ministry of the New Church in the year 1882.

     "So far as we can recall, no Churchman has yet been the mayor of a great city, but this statement will no longer be true after January 1st, 1926. On that date the Honorable Malcolm E. Nichols will take office as Mayor of Boston for a term of four years. The mayor-elect is a lifelong New Churchman and an active member of the Boston New-Church Society. For some years he has also been an interested member of the Boston New-Church Club, serving it as essayist on several occasions." (Messenger, Dec. 9, P 84f.)

     The Rev. I. L. Watanabe, of Tokyo, Japan, has always been especially interested in education as a means of promoting the New Church, and further evidence of this is shown in a recent letter to the Convention Mission Board, wherein he gives an interesting account of his efforts among the children of Tokyo, as follows:

     "We have started a new Sunday School at the opposite side of the city from our place, among very, very poor class. As I have heard and read in newspapers about the children of this district being without lunch at noon time, I went to see a principal of a school to investigate. And I told him about my idea which we would like to help these children by, to give tea and cakes, and also spiritual food at the same time. And, very much inspired by the idea, he proposed to give me a good opportunity, and to lend me the school building. It was just at the beginning of the month of September, and on the third Sunday afternoon we opened up the first gathering of the Sunday School of that district. We nine went together in one bunch after taking luncheon in my house after Sunday Service. We hurried by bus, taking one and a half hours, as we wished to be on time at the first meeting. We found about 350 children already in the hall. And we gave prayer, music and talks by all the teachers. And it took about two hours and a half. The children were zealous and earnest to listen to everything. There are Buddhist and Salvation Army Sunday Schools, but ours was the best and largest gathering. We are going to continue in the same quality and quantity. . . . The school principal has been much Satisfied." (Messenger, P. 843)

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FEBRUARY MEETINGS 1926

FEBRUARY MEETINGS       GEORGE DE CHARMS       1926




     Announcements.


     On the next page will be found a Program of the Annual Council Meetings and the Philadelphia District Assembly, to be held at Bryn Athyn, Pa., February 1st to 7th, 1926.

     Visitors.

     Those who expect to come to Bryn Athyn to attend these meetings are requested to notify Mrs. Harold F. Pitcairn, Bryn Athyn, Pa., in order that provision may be made for their entertainment.
     GEORGE DE CHARMS,
          Secretary.

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ANNUAL COUNCIL MEETINGS 1926

ANNUAL COUNCIL MEETINGS              1926

     BRYN ATHYN, PA., FEBRUARY 1 TO 7, 1926.

Monday, February 1.
3:00 p.m. Consistory.

Tuesday, February 2.
10:00 a.m. Council of the Clergy.
3:00 p.m. Council of the Clergy and General Faculty. Address: Rev. C. E. Doering. Subject: "Mathematics."

Wednesday, February 3.
10:00 a.m. Council of the Clergy.
3:00 p.m. Council of the Clergy and General Faculty. Paper: Miss Celia Bellinger. Subject: "Problems of the Local School Teacher."

Thursday, February 4.
10:00 a.m. Council of the Clergy.
3:00 p.m. Council of the Clergy and General Faculty. Address: Rev. E. E. Iungerich. Subject: "Heredity."
8:00 p.m. Public Session of the Council of the Clergy. Annual Address: Bishop N. D. Pendleton.

Friday, February 5.
10:00 a.m. Council of the Clergy.
8:00 p.m. Philadelphia District Assembly. Reception, with Program of Speeches and Music, followed by Collation.

Saturday, February 6.
10:00 a.m. Joint Council.
3:00 p.m. Joint Council.

Sunday, February 7.
11:00 a.m. Divine Worship.-Sermon by Rev. F. E. Waelchli.
8:00 p.m. Service of Praise.-Sermon by Rev. G. H. Smith.

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ADVERSARIA. 1926

ADVERSARIA.       EMANUEL SWEDENBORG       1926


[Frontispieces: Photograph of William Frederick Pendleton, Bishop Emeritus of the General Church of the New Jerusalem. Photograph of Nathaniel Dandridge Pendleton, Bishop of the General Church of the New Jerusalem.]

NEW CHURCH LIFE
VOL. XLVI FEBRUARY, 1926          No. 2
     EXTRACTS FROM VOLUMES I AND II. TRANSLATED BY THE REV. ALFRED ACTON.

     Vol. 1 at Genesis 33:8. Concerning Jacob.

     1511. This was written by my hand only as an instrument. Spirits who were like Jacob were present, and I doubt not that these words are also heard by Jacob himself. I saw his face represented to me, not in a dream, but in wakefulness and wholly to the life; my eyes, however, were closed, for then they are represented to me just as in clear day. And it was said viva voce that Jacob was of such an appearance. I could therefore describe him as of a beautiful countenance; and at the time a young man, tall of stature, and in handsome but rustic clothing; nor in his face did anything of such a kind show forth; which also I must confess in order that I, who can judge only from the face, might for my own part defend him in respect to those things which I was under the necessity of bringing forward against him in the present chapter, because they are in entire harmony with the Word of the Messiah. (As to whether these particulars should be inserted, when the time comes for printing, it can be seen whether this is permissible.)

     Vol. I at Genesis 33:12. Jacob; Abraham; Isaac.

     1526. As further concerns Jacob, who used simulation, and who was not yet of an upright countenance before the Messiah, his Benefactor, it was indeed foreseen that this would come to pass in his posterity, but whether it would come to pass with him when he had grown older, will appear in what follows.

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This is known to the Messiah alone, who knows things inmost.*
     * In the MS. the last line of the text is continued, and another line added; but the continuation is crossed off by the author. Then follow two indented passages, of which the first is crossed oh by the author, line by line, and then with several transverse lines; and the second is written in the space left by the indentation. The passages are as follows: . . . "whether [Jacob acted] from ignorance of the Messiah or from some other cause, cannot be said.
     "This has been written with my own hand as an instrument; it was indeed said that it was by Jacob himself, who is somewhat indignant that I should write such things about him. He did confess that he had not known that the Messiah was his God, but that afterwards he had come to a better state of mind. Whether this is true I cannot myself confirm, but I write what is from him, because it is permitted him, or someone in his place, to insert these words in this way.
     "They should not be inserted at all; if [?whether] it be permitted [to insert them] later on in this book, and if from there [it be permitted to transfer them] to the pages which are to be printed, cannot yet be clear to me, who am only an organ, as also is Jacob himself. If they come from him as he has been described, then it fan be concluded what faith is to be placed in them.

     1526 [a]. Jacob now confesses that he had been of such a character, and he deplores it. Still, he declares and affirms that before his death he had come to a better state of mind. This no one can know except the Messiah alone. These are words dictated by Jacob himself, as is now told me.

     1527. Abraham himself now spoke through an angel to the Jews, who are meant by Jacob, saying that they should amend their ways, and not be such as they had been, and such as they are; for the judgment of God Messiah was at hand. This they might know by the words which were now written, for He is the Father of all the faithful, not only of those among the posterity of Jacob, but also of those who are among the Gentiles in the whole world, from the time of the flood even to the end of days. Therefore, he exhorts each and all to amend their ways. These words are written by my hand as an instrument, but they were the dictates of the Messiah Himself, by means of Abraham, who is His father as to the human nature.

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     1528. If they be not willing, he pronounces upon them a grievous judgment, although he himself continually prays for them with the Messiah. These words are written by my hand and dictated by Isaac, the father of the Jews and of all the faithful in the Church of the Messiah. The words said by Jacob can be inserted if he wishes, together with those things which are opposite.*
     *This might mean, either, "which are of an opposite character" (though Swedenborg's usual word for this is contraria) or "which are on the opposite page." In this connection, it may be noted that in the MS. the page facing this writing is blank. Perhaps Swedenborg had reserved if for adding some further particulars to n. 1528. Certainly there is no other apparent reason for the blank page.

     1529. Of the above words, not a single one is mine, as I can sacredly testify by Jehovah God.

     1530. The rest which were written by me are such that I cannot yet assert that they have been said by God Messiah through Abraham or Isaac, but they are such that they still need emendations, and this for reasons, of which, by the grace of the Messiah, we shall speak elsewhere.

     Vol. II at Genesis 50:6. Treating of those who would make themselves gods. Pharaoh; Peter; Solomon.

     1432. By Pharaoh are here meant all those who make themselves God, and wish to be worshipped as God; but they are the gods of Babel, etc., for they place all authority over heaven and earth in themselves. Thus they look to worldly and terrestrial things alone, and in these do they exercise their dominion, exactly like the devil himself, who does the same thing. The like is also true of those who make themselves God Messiah, and wish to be worshipped for Him; they also are gods of Babel, and devils. Likewise those who put faith in the saints, as they call them, and thus pervert faith, and, rejecting faith in God Messiah, give it to those who have been men, and indeed the impure among men, whom they themselves have wished to purify by an arbitrary authority. But to what extent they are for this reason on sufferance in heaven, may be evident

     1433. from Peter himself, who for this reason was cast out of the company of the other Apostles.

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With the latter I have spoken quite frequently during the course of the past month, when Peter was deprived of all company, and when also his character was manifested. Thus he wanders around in a miserable fashion, as above.

     1434. It has also been granted me at times to converse with Solomon, who still retains his manner of speaking as in proverbs. Still he was admitted into heaven, and insisted on his old dominion. Thus he was proud. But his wisdom was now of a poor sort, being such that it might be compared with the shade of intelligence; for he uttered half-sayings, in order that a guess might be made as to the rest; though when I spoke in the same way, he himself could guess nothing. But it was told me that the ones who are now admitted are not those who are to be admitted into the Kingdom of God Messiah in the future;

     1435. for as yet they have no joy. Different is it with those who are worshipers of God Messiah. With them there is an image and appearance of joy to come, whenever this is pleasing to God Messiah. Therefore they live in perpetual desire for the Kingdom of God Messiah.

     Vol. II at Exodus 2:6. Concerning Moses.

     1602. Pharaoh's daughter is said to have had compassion on the child, and to have said that he was one of the children of the Hebrews, because by Pharaoh's daughter is meant the church of the gentiles, which is beloved of God Messiah, and which therefore acts from a love and mercy like that of God Messiah Himself. Because a like affection was inspired in Pharaoh's daughter, therefore she is said to have had compassion, and this because the child had thus been exposed to death, and laid on the brink of the river. For the church of the gentiles loves the Jewish Church, because from it they have derived knowledges concerning God Messiah. The gentiles are moved by love toward the Jews, but the Jews, on the other hand, are carried away by hatred toward the gentiles, so-called, that is to say, toward Christians. How this Church bore witness to its love toward the Jews is evident. This is what is expressed by the words "This is one of the children of the Hebrews."

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And these words were said by Pharaoh's daughter, despite the fact that the Hebrews were an abomination to the Egyptians, as we read above. She also bore witness by actual love, in that she gave him to a nurse to be suckled, and adopted him as her son. Such are they who are led by God Messiah. But just the opposite are they who are led by the devil. These have compassion on no one, and least of all on Christians, whom they would condemn to death as they did Christ Himself, and would close their sepulchre with a great stone, if this were in their power; that is to say, would cast them into that place which is signified by a sepulchre, and would stop up the sepulcher itself, and roll a great stone upon it. Such are the Jews, and such have they been from ancient times.

     1603. Even now, while these words were being written, this was represented to me by some dreadful, rebellious motions of those who had been Jews;* but they are so dreadful that I would wish to cast them utterly and forever out of my memory. Hence, of the Divine mercy of God Messiah, it was granted me to know of what mind they had been, and of what mind they are now.** Hence I could clearly perceive what the Heavenly Kingdom would be, if they there had Moses as their leader, whom they wished to elevate above God Messiah Himself, that so they might take possession of heaven. Such was its unutterable horror.*** Moreover, I exchanged words with them for some time, and heard and perceived the malice of their heart; for they spoke from their native disposition, and with cunning. But these matters would fill many pages.
     * illius temporis;-crossed off by the author.
     ** The words "and of what mind they are now," etc., are substituted, mainly in the margin, for the following, which is crossed off by the author: "and why they hardly wished to elevate even Moses as their Messiah."
     *** The words that now follow are still further additions made by the author after he had written n. 1604, and designated as to be inserted here.

     1604. Since, therefore, by Pharaoh's daughter is here represented the church of the gentiles, and by a child of the Hebrews, the Messiah Himself, it may be evident whom it was that she understood to be in the ark of bulrushes, namely, in the more interior and inmost sense, the Messiah Himself, who was born in that Hebrew stock. It is because of her recognition of Him in this ark, that she says, "This is one of the children of the Hebrews."

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     1605. Observe: I also had speech with those who were set over them concerning the posterity of Abraham, Isaac and Jacob, speaking concerning Abraham's posterity, not only from Isaac, but also from Ishmael, and from his six sons by Keturah; and concerning the rest of his children who were sent to the east; and also concerning Isaac's posterity from Esau; and furthermore concerning the posterity of Jacob himself from his ten sons, who were afterwards called Israelites, that is to say, concerning the ten tribes who were scattered over all lands, first over the northern quarters of Europe, and afterwards over the whole of Europe and its islands, besides those who were scattered throughout Asia. And I said that, excepting Africa and India, the whole world would thus be of Abraham's seed as to the flesh,-a seed which has been so multiplied that it is like the sand of the seashore and the stars of heaven. It is only a single tribe, together with Benjamin, which lives separate from them, and which, in an ocean so great, is merely a stream. And yet this tribe raises up as many tumults as if they alone were the sons of Abraham. It is this stream, I say, that has raised up so great a disturbance, as that spoken of above; and if they were in heaven they would be continually raising disturbances, disturbances against the sons of Israel, that is to say, against their ten brethren, with their generations from Jacob; against their father's brother, Esau, and all his posterity, from which also have arisen so many princes, eleven in number,* among the gentiles; against the seed of Abraham himself from Ishmael, from whom likewise have arisen princes, twelve in number;** and also against the other sons of Abraham by his lawful wife Keturah, besides those descended from the rest of Abraham's children. Thus they are so few, as against the whole world, that they are like a stream as against the ocean. And yet this stream is of such malignancy, that if its water were to be commingled with the waters of the ocean, it would infect them like leaven.*** Concerning other peoples, such as the Africans and Indians, who, as being the descendants of Ham, were cast into exile, I said, that in the day of judgment their lot will be a better one, since they live in continual darkness, and no light; for which reason, among them there can be no commingling of light and shade, and hence no perversion of the spiritual state itself, and consequently no crucifixion of the Messiah such as there is with those who live in noonday light, and turn this light into black darkness.
     * Genesis 36 41-43.
     ** Genesis 25 16.
     *** In the MS., what follows in this paragraph is written in the margin as a substitute for some lines crossed off by the author, as follows: "For if it were admitted into heaven, then from its native disposition it would act as an enemy of God Messiah Himself."

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     1675. It may indeed appear that it was here permitted Moses to speak in this way, in order that he might receive signs, and might thus persuade the people, the latter being then without faith. But the same signs could have been given him, and the same words spoken without any answer on the part of Moses, who, had he been endowed with faith, would have remained silent, and have obeyed, as is well known from the example of Abraham and from other examples.

     1676. Moses himself is now present with me, and confesses that at that time he had not believed* and that he did not wish these things to be written, not because of himself, as he says, but because of that unfaithful people of whom later he became the leader. As to the many things that intervened, these I do not wish to mention here. They can be gathered to some extent from the things which have been heard and seen by me, as related above, n. 1603 seq.
     * Here come three lines crossed off, as follows: "In God Messiah, but had been unfaithful. . . . It is not yet permitted to insert here the many things that intervened."

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ACKNOWLEDGMENT OF THE DIVINE HUMAN WITH THANKSGIVING 1926

ACKNOWLEDGMENT OF THE DIVINE HUMAN WITH THANKSGIVING       Rev. GEORGE DE CHARMS       1926

     "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." (Revelation 5:12.)

     John, in his apocalyptic vision, beheld a throne set in heaven, and seated thereon one like unto the Son of Man. Before the throne sat four and twenty elders, and behind these a great multitude of angels, and the number of them was "ten thousand times ten thousand, and thousands of thousands." All things were prepared for judgment. For in the right hand of Him that sat upon the throne was the book from which judgment was to be made,-the book of life, " written within and on the back, and sealed with seven seals." But no one was found worthy to open this book, or to loose the seals thereof. Then was seen in the midst of the throne a Lamb, as it had been slain. And he came and took the book out of the right hand of Him that sat on the throne, and prepared to loose the seals thereof. Then was there rejoicing in heaven. The four and twenty elders "fell down before the Lamb, having every one of them harps and golden vials full of odors, which are the prayers of the saints." And they sang a new song, in which the angelic host joined, saying with a loud voice, " Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing."

     These things were seen by John in the spiritual world, at the beginning of the Christian Church, not many years after the Lord's death and resurrection. And in every detail they were prophetic of the time which the Lord Himself had foretold when He should come again in power and great glory. They were prophetic of the time when the Church, then in its infancy, would grow old and die, and when another Church would be established in its place. It was prophesied that there would then be a judgment,-a separation of the good from the evil,-and this by means of a new opening of the Divine Word,-an unlocking of its hidden secrets, a revelation of its deeper meaning,-to the end that from the Lord Himself, through this opened Word, there might pass to men new truth out of heaven,-new light to guide their lives, new wisdom to direct them in the way of everlasting happiness and peace.

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It was because all this would be accomplished when the Lamb "took the little book out of the right hand of Him that sat upon the throne," that there followed rejoicing-the singing of a new song by the angels, with joyous praise and thanksgiving to the Lord for this supreme gift, this eternal blessing to mankind. Then did they sing with one accord, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing."

     By the "Lamb" is clearly represented the Lord in His Divine Human. Obviously, the "Lamb that was slain" refers to the Lord Jesus Christ, whom John the Baptist called "the Lamb of God that taketh away the sins of the world," and Who was rejected by the Jews and slain upon the cross. This same Jesus Christ,-God in Human Form and Body,-rose from the dead, and was seen of many; and upon the worship of Him was the Christian Church established. He, in His Glorified Body, is here seen in heaven, and described as "the Lamb that was slain." He it is that "took the book out of the right hand of Him that sat upon the throne, and loosed the seals thereof." None other was worthy to do this. And yet without it no judgment could have been effected, and no man could have been saved. Wherefore, the praise of all the heavens, the thanksgiving of the angelic host; was directed to Him who had thus prevailed to open the book, and to impart thence the gift of eternal life to men. "Worthy is the Lamb to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing."

     That which alone can unlock the secrets of heaven, which holds the key to every Divine and angelic truth, in which all human wisdom finds its source and its beginning, is the acknowledgment of God as a Divine Man. God, the infinite Creator, as He is in Himself, is so far above the grasp of finite human minds that no man can draw near to Him in thought or in love. When we think of the Infinite, because we can ascribe to Him no form, can place upon His attributes no limit or boundary, the ideas of our thought are diffused and dispersed into nothing.

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We cannot think of Infinity; it is a mere abstract term, expressing something that we know is, but of which we can have no conception. As to this Infinity, God cannot come to us; He is invisible, intangible, incomprehensible. As to this, therefore, God cannot enlighten us, or impart spiritual vision to us; cannot touch our hearts, stir our affections, or inspire our love; cannot draw near to teach, to lead, to save. By some miraculous process, this Infinite, so far removed from us, must be brought within our grasp, if we are to see, to know, to love and worship God. And this miracle is effected by Incarnation, by the taking on of human shape and body, of all the attributes of finite man, which fall within the range of our comprehension,-the putting on of these as a body, in which and through which the infinite Soul may shine, its existence be visibly manifested, its Divine qualities revealed. Indeed, the soul of finite man is likewise invisible, intangible, incomprehensible. Who has seen or can describe the soul of a man? Who can love or become conjoined with a disembodied spirit? But that soul, clothed with a body, is able to reveal itself, to appear in the tone of the voice, the expression of the face,-to draw near and impart a perception of its quality. Only thus can it be known to others. And so also preeminently with the Divine Soul, which is God. "No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him." It is when we see God in the Person of Jesus Christ, in a Divinely Perfect Human Form, that first we can come to know Him, to perceive His Love and Mercy, to recognize His Providence, to understand His Law, that He may enter into our hearts, and take a hold upon our minds, to lead us in the way of life.

     This presence of God, this conscious reception of Him as the perfect and the only Man, is the beginning of all saving religion. Thus it has been from the beginning of time. God conceived in human form has been the inspiration of all true worship. Wherefore, "when Jehovah appeared to men of the Most Ancient Church, to the Ancient Church that was after the flood, and then again to Abraham and the Prophets, He was manifested to them as a Man. That this was the Lord, He teaches openly in John: "Your father Abraham rejoiced to see my day, and he saw it, and was glad; verily, verily, I say unto you, before Abraham was, I am (8:56, 58)." (A. C. 1990.)

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     Before the Incarnation, however, He could only thus appear in the spiritual world, and in the form of an angel. At first, it was possible to all men to see Him thus. It is said that they "spake face to face with God." But as the human race declined men lost this power to see into the other world. Only with a few was it retained,-the inspired prophets who wrote the Word, from which others then could derive this vision, this mental picture, of the Infinite God. And at last, when this likewise became ineffectual, when the Writings of the prophets were no longer understood, and God could not be seen as Man by means of them, then did He take upon Himself the human in the world, that men might see Him even with their natural eyes, and thus, in ultimates or lasts, be given a human idea, a human embodiment, of the infinite Divine. Even then it was foreseen that, in the Christian Church, men would lose the perception of this human assumed as being the very form of God,-the Body in which He was to live in the minds of men, and by means of which the human race should ever afterwards draw near to know and worship God. If the idea of God as Man was to be preserved, the Divine within that Human Body of the Lord Jesus Christ must again be manifested. Otherwise, all idea of God, except as infinite expanse, without conceivable form or attribute, would perish among men, leaving them with an utterly unapproachable God, powerless to save.

     This is what is involved in the vision of John. By "Him who sat upon the throne" is meant the Divine from eternity, the infinite, incomprehensible God. That He held the little book in His hand represents that in the Christian Church the Divine Word, the Sacred Scripture, would be conceived of, not as the "Revelation of Jesus Christ," but as the Word of an infinite and therefore invisible God. Men would look in its pages, not to behold the form and visage of a Divine Man, but to behold Infinity, without "body, parts or passions." They would not look to Jesus Christ as God, but to the Father as one apart from Him, as another and indeed the real Divinity. And so long as this was the case, they would abide in spiritual darkness. They would not receive the key to heavenly wisdom. They would possess no God with whom they might be conjoined by human love and worship.

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     But it was foretold that, at the end of the Christian Church, "the Lamb that was slain" would "take the book out of the hand of Him that sat upon the throne." The Lord Jesus Christ glorified would be revealed again within the Word of God,-a living, Divinely Human Presence, an actual embodiment of the infinite Soul, One who might be approached, and loved, and adored, and through whom Infinity Itself might be revealed. Then would the seals of that book be loosed. Then would its secrets be disclosed. Then would heavenly wisdom be imparted to men, and "God Himself would dwell with them, and be their God."

     Now is the fulfilment of this prophecy. Now is the Revelation of the Divine Human of the Lord given in the Writings of the New Church. By those Writings men are led back to faith in Jesus Christ risen and glorified, the perfect and the only Man, as very God, to whom alone worship is to be offered, to whom alone we are to look for enlightenment, inspiration, and guidance throughout life. He it is who speaks in the Word, and "opens unto us in all the Scriptures the things concerning Himself," even until our "hearts burn within us." He "takes the book out of the hand of Him who sat on the throne," and at once our minds are directed, no longer toward a blank infinity, but toward God in Human Form, Who can draw near to us, to teach, to lead, to bless, to feed and uplift forever.

     The Christian Church never so conceived of Jesus Christ. In that Church, the Divine Human was never known. Nor could it be revealed, because it was foreseen that Christianity would fall away to selfish and worldly loves, and so profane all spiritual truth and good. There was, indeed, a vague Perception on the part of the apostles, and on the part of simple Christians after them, that Jesus Christ somehow was God Himself. This was the rock on which that Church was founded. This faith was reflected in the forms of Christian worship, even while as to Doctrine it was denied. Wherefore it is said in the Writings: "The Christian Church, in its external worship, does indeed adore the Lord's Human as Divine, especially in the Holy Supper, because He said that the bread therein was His body, and the wine His blood; but in their doctrine they make His Human not Divine; . . . wherefore many stumble, and at heart deny Him." (A. C. 4692.) The doctrine of the Church, originating in the Councils, was contrary to the perception of the simple, who, without reasoning, believed in the Divinity of the Lord.

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And while the learned rejected that Divinity, they feared the people, and would not openly deny it. Wherefore, throughout the history of the Church, something of that living faith remained, imparting saving power to the Church. Ever have there been those who "live a life of faith, and on bended knees and with humble hearts adore the Lord as God the Savior, thinking nothing then from the doctrine of the distinction between the Divine and the Human Nature; and they do the same in the Holy Supper. Hence it is plain that with them the Lord's Divine Human is in their hearts." (A. C. 4724.)

     But with the spread of modern learning the number of these simple has grown steadily less. And, as their power wanes, those who at heart deny take courage to proclaim their disbelief openly. To think of God in human form is now regarded by educated men as superstition unworthy of rational belief. The faith that Jesus Christ is God has become intellectually untenable to them. Such is the position of the leaders of thought to whom men look for instruction and guidance. And so the faith of the simple is taken from them, and they are left destitute, with no idea of God save as infinity,-an unthinkable entity, an incomprehensible force. In this there is a reversion to paganism that marks the end of all Christian faith. Some, seeing this, are in revolt against it. Some take up arms against the all-destroying army of unbelief.

     But there is no power in Christianity, or in the old theology, that can resist this oncoming tide, that can restore to the awakened mind its faith, that can satisfy its legitimate questioning, that can solve its religious problems. For the little book is "sealed with seven seals; and no man, either in heaven, or on the earth, or under the earth, is found worthy to open the book, and to loose the seals thereof." None can spiritually understand the Scripture. None can see therein the living form and visage of the Lord our Savior. For those who have no other source of faith than a Scripture distorted by the dogmas of Christian tradition, the battle is already lost; and we see the tide sweeping over the world, till all men are trained from childhood to think of Jesus Christ as of another man, and of God as an invisible infinity; till all lose their simple faith, and look with ridicule upon any conception of God as Man.

     Should this be universally the case, salvation would no longer be possible for any man.

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For God could not approach him, could find no place in his heart, and man could offer unto Him no worship. For the Lord says: "No man cometh unto the Father but by me." "He that hath seen me hath seen the Father." "I am in the Father, and the Father in me," And we read in the Heavenly Doctrine "that all within the Church who say they believe in a Supreme Being, and make no account of the Lord, are precisely those who believe nothing at all, even that there is a heaven, or that there is a hell, and who worship nature. Moreover, if such persons are willing to be instructed by experience, they will find that the evil, and even the worst of them, say the same thing." (A. C. 4211.)

     Unless the "Lamb that was slain,"-the Lord as to His Divine Human thus rejected and denied in the Church,-should "take the book out of the hand of Him that sat on the throne," should be seen as the living Center and inmost Subject of the Divine Word,-the very embodiment of God, through which He comes to us to teach us, to lead us, to save us,-the Church must perish from the hearts of men, and the kingdom of God be lost. This is the catastrophe that has been averted by the Lord in His Second Coming. In the Writings of Emanuel Swedenborg this prophetic vision has been fulfilled. The "Lamb that was slain,"-the risen Lord Jesus Christ,-is revealed as the one and only God of heaven and earth. His Glorified Human is manifested as the Center and Spirit of the Word.

     In the minds of those who receive this new faith, the belief in God as Man,-God in Human Form and Image, God whom we can picture, whom we can enshrine in the inmost of our thought, to whom we can draw near, and from whom we can receive eternal blessings,-this is restored, not as a blind belief, but as a seeing faith.

     Such a restoration is the very essence of the Second Coming. By means of it "the Lamb takes the book out of the hand of Him that sat upon the throne." By means of this, He is enabled to "loose the seven seals thereof,"-to open for our understanding the internal meaning of the Scripture, and to give us knowledge of heaven's truth. On this hangs all possibility of salvation,-the fulfilment of the Divine promise, the eternal establishment of the kingdom of God in heaven and on earth.

     It is, therefore, the cause of deep rejoicing,-the supreme reason for human gratitude and thanksgiving. Many are the blessings we receive from God, but this giving of Himself for our salvation includes them all.

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Without this, they are nothing, and all that seemed as gold turns to dress in our hands. It is the Lord's Divine Human, now revealed to men, from Whom all blessings flow. "Worthy is the Lamb to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." Wherefore, the song of thanksgiving that should fill our hearts, expressive of an inmost joy that we have been privileged to behold this day which the Lord hath made, should be the song of the angels: "We give Thee thanks, O Lord God Almighty, which art, and wast, and art to come; because Thou has taken to Thee Thy great power, and hast reigned." Amen. Lessons:-John 14:1-11. Revelation 5. A. C. 8705.
TOPICS FROM THE WRITINGS 1926

TOPICS FROM THE WRITINGS         W. F. PENDLETON       1926

     XXXII.

No One Saved by a Moral Life Alone.

     The Church in Sardis (Rev. 3:1-6) represents those who live a moral but not a spiritual life. Many believe that a moral life is a spiritual life. How far this is from the truth, is shown in the Writings throughout. (See A. E. 188, 189, 190.) A man must be moral, however, before he can be spiritual. But a spiritual life must ever be the end in view,-that is, the spiritual world, heaven, and the Lord; for the term "spiritual" includes all of those. It is a life of acknowledgment, faith, and worship,-worship of the Lord Jesus Christ in thought and will, in speech and act; it is a life of resistance to evil because it is sin against God. But a moral life alone is to live for the world, to be seen of men. A merely moral man worships himself and the things of the world and the flesh. While he is outwardly moral, and has persuaded himself that he is a moral man, in his inward thought there is no morality, but a cherishing and inclining to evil of every kind. He may even be outwardly religious, but it is because of the profit it will be to him. In his heart he denies God, and spurns the Divinity of the Lord Jesus Christ; which brings to mind a teaching in the Divine Love and Wisdom: "The denial of God makes hell, and in the Christian World the denial of the Divinity of the Lord." (No. 13.)

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     A spiritual life within a moral life was what the young man needed who came to the Lord. "All these (commandments) have I kept from my youth up." (Matt. 19:20.) He had lived a moral life, but not a truly religious life; and so "he went away sorrowful, for he had great possessions." Concealed in his moral life was the love of himself and the world.

     A Pharisee and a publican worshiped in the temple. The Pharisee thanked God that he was not as other men, exalting himself because of an outward morality. But the publican, in his humility, cried out: "God be merciful to me a sinner!" And our Lord said: "This man went down to his house justified rather than the other." (Luke 18:10-14) A moral life is the foundation, but it is not the house.

     We are informed that a man who is neither moral nor spiritual is cast into hell immediately after death. (C. L. 17.) It is like the case of a confirmed criminal on earth, who is cast out of society when his guilt becomes known.

Suspicion.

     Suspicion is defined as "the imagination or apprehension of the existence of something, especially something wrong or hurtful, without proof, or upon very slight evidence, or upon no evidence." (Webster.) And Bacon is quoted as saying: "Nothing makes a man suspect much, more than to know little; and therefore men should remedy suspicion by procuring to know more. In these extracts we have a true picture of suspicion. And in the Doctrine we read that they "who are prone to suspicion are impatient and restless." (A. C. 4050)

     Where suspicion is, there is also impatience, and an unhappy state of unrest. A sincere self-examination will doubtless lead to the discovery that charity is deficient; and where charity is lacking, the mind becomes a prey to a false imagination and a disposition to form hasty judgments. Such a state of mind, prone to form unjust judgments, and carried away by the appearance, forgets the teaching of the Lord, "Judge not according to the appearance, but judge a just judgment" (John 7:24), and that " the Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart." (1 Samuel 16:7.)

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     A cruel state of suspicion is all-pervading in hell, and it is also a general condition in the world. Frequently, in suspicion, its origin is in the wish that it be so. The wish is the father to the thought. They who are in charity will fight suspicion as an enemy to spiritual life, suspending judgment until the facts are known, remembering even then that it is the truth that judges. (John 12:48.)

     From the Writings we learn that suspicion is closely allied to jealousy, especially in married life; that although there is a just jealousy, too often it is inspired by those evil spirits who are implacable enemies of conjugial love. (C. L. 357, 374.)

Spontaneous Generation. (1)

     The common idea of spontaneous generation is, that it is something produced without seeds sown in the earth, or springing from the ground without any known cause, whether the product be vegetable or animal. A reader of the Heavenly Doctrine knows, however, that in the phrase "spontaneous generation" we are but using the language of appearances. Nothing is produced of itself, or by the impulse of unaided nature; for nature is not by itself alive, but all motion, all activities observed by the bodily senses, are but the effects of influx from the spiritual world, of what is living acting upon what is inert and dead. The life of the spiritual world from the spiritual sun inflows and acts upon dead nature, producing all the forms of motion in multitudinous detail, and, where favorable conditions exist, causes what is called "spontaneous generation." For influx adapts itself to the form receiving, producing as it were a marriage, giving birth to what was not there before, whether it be by a seed planted or where there was no seed in the ground.

     From ancient times to the present there have been men of science who have believed in spontaneous generation; but the vast majority of scientific teachers in our day have satisfied themselves that no such thing exists, and reject it as a fallacy. In the Doctrine, the phrase "spontaneous generation" does not occur, but the thing itself is there. Spontaneous generation, so-called, was everywhere in the beginning, but it was provided that generation should continue
by means of seeds. (T. C. R. 78; A. C. 1632; A. E. 1209:3, 1212:5.) But it also exists now. The phrase is not used in the Writings, as was said, but we shall show in the next article that there is plain teaching on the subject.

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Spontaneous Generation. (2)

     "The question now is whether such things exist from eggs conveyed to the place, either through the air, or by rains, or by streams of water; or whether they exist from the humors or effluvia in such places. Experience and observation does not support the opinion that such noxious animalcules and insects are hatched from eggs carried thither, or hidden everywhere in the earth from its creation." (D. L. W. 342. The subject is further developed in the number. See also 341, 347, and T. C. R. 470.)

     Spontaneous generation is not believed, because the active and immediate presence of the spiritual world is not known or acknowledged. When this is known, there is no difficulty in believing that spontaneous generation not only existed universally in the beginning, but frequently exists now, as may be seen from the fact that clearing the forest of trees and shrubbery, plowing the ground, and similar changes, immediately brings about a new growth,-a growth that was not there before; which is not sufficiently accounted for by seeds lying dormant in the ground for ages, or brought there by birds, or blown by the winds, or other means of transfer. But the world of causes, always present and active, does account for visible effects otherwise not explained or understood. For the law is that influx is according to form, adapting itself to the conditions it finds, even as the sun, with its heat and light, produces effects with great variety. It is the same heat and light, but the forms receiving differ.

Nature the Same in Greatest and Least Things.

     In his early studies, Swedenborg saw the need of new doctrines, in order to interpret the phenomena of nature. (Five Senses 489, and elsewhere.) It was afterward revealed to him that the Word also could not be understood without true doctrine, nor the spiritual world. The law is universal. No field of work can be entered and explored without the aid of guiding principles or doctrines. Without this, a man is at sea.

     A fundamental doctrine of natural truth, formulated by Swedenborg, he expresses as follows, "Such as nature is in the greatest things, and in those obvious to the senses, such also it is in the lesser, yea, in the least." (E. A K. III: 215; Princ. x. 8; Gen. 128. Five Senses 277)

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That is, the least and invisible things of nature are similar to the greatest or visible forms; for nature is always like herself. The microcosm is in the image of the macrocosm. We find this law afterwards stated in the form of revealed truth; but instead of nature it is now "the Divine in the greatest and least things is the same" (D. L. W. 77), which is illustrated by this, that "the Divine in the whole heaven and the Divine in an angel is the same." (Ibid 79.) And then the law, expressed as a natural truth in his early philosophy, is confirmed, and a window opened in it: "The Divine is also the same in the greatest and the least of all those things that are created and do not live " (Ibid 80); "the Divine in the greatest and least things of space is the same." (Ibid 81, 155, 169.)

     Swedenborg formulated other doctrines of natural truth, such as the doctrine of forms, the doctrine of order, the doctrine of series and degrees, and the doctrine of correspondences. He was afterwards to learn that these and other doctrines or laws of nature were also spiritual laws characteristic of the Word of God, revealing at the same time the nature of the spiritual world. The remarkable agreements, even in the terms used, will strike any New Church reader of Swedenborg's philosophical works. It but illustrates the fact that in his early studies he was being guided and prepared by the Lord for the great work which was to come.

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REPRESENTATIVE ACTION AND VERBAL INSPIRATION 1926

REPRESENTATIVE ACTION AND VERBAL INSPIRATION        N. D. PENDLETON       1926

     The Sacred Scripture is at once a story of man and an embodiment of God. Its enactments are as a Divine ritual, a series of things done which symbolize the life story of God in His creation, and this by means of human effigies, representative figures, that is, men, who play as upon a stage a human drama, having a Divine significance, a meaning veiled and yet revealed; veiled as all things Divine must be, in order that they may become manifest, and revealed, in order that the will of God may be known; the veiling and revealing are one,-one thing, one prophetic representation.

     As in the heavens the thoughts and affections of the angels present themselves round about in ultimate representations livingly, which, in figured forms of life, tell unerringly the nature of these thoughts and affections, and thus communicate them to external sense and perception in a fulness and with a power not otherwise possible, so God in His creation and in all things thereof has by a like mode veiled and revealed His Divine Love and Wisdom, putting them forth in the whole and every part of His material creation, so that there is nothing which does not symbolize and present to view the Love and Wisdom of the Creator. The earliest men, having celestial perception, needed but to look upon this creation to behold the face of God. The men of a lower order, who came into being subsequent to the flood, were men of dull conscience. Having lost the power of seeing through nature to God, they, for their enlightenment, must needs have a written Scripture, a Sacred Book, which formulated the story of creation and of man; which Scripture, written by Divine appointment, was based upon the sacred tradition of the first Golden Age, which had passed away.

     Such was the first Scripture; and the Sacred Writings which followed were all given with a like purpose, namely, to instruct those who could no longer read the Divine message as veiled and revealed in creation, and who in time also failed to understand the earlier Scripture; for in process of time this, like nature itself, became a sealed Book.

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Hence, from the beginning, one Revelation followed another, the last given in exposition of the former. Only thus could the pace be kept with the falling race. Or, if you are pleased to put it under another aspect, only thus could the pace be kept with ascending civilization. For these two seeming contraries were given as present and operating at the same time. Is not this consentaneous rise and fall, this converse movement, told in the life story of each individual? And do we not accept the doctrine that the individual epitomizes the history of the race?

     The Scripture came when men were divorcing themselves from instinctive touch with nature, when their intuitive perceptions were giving place to acquired knowledge, and to intellectual thought. Hence the decadence, on the one hand, and the development on the other, as the race chose the one line of development, and diverted from the other. That is, men ate of the tree of knowledge. But the choice was made at an appalling sacrifice. However, there was no turning back; they must needs go on, and follow the long way round. Yet it was provided that the way should at length reach the end.

     And so, instead of God's creation as the medium of revelation, they were given a Divine Book; in place of an inner light, a written dogma; instead of a spontaneous mode of life, a prescribed ritual. The Book they learned to understand; yet were they prone to misinterpret it. The dogma was binding; it beget a narrow intelligence. The ritual lost its first meaning; hence the need of renewed revelations. However, these things were necessary,-namely, the Book, the dogma, and the ritual. Only through them could the Spirit be reached. And through these media it was possible, if not with all, yet with many, to attain something of a conscience, and, as well, a habit of life in concord with heaven. Without the Book, they could not find the way. Apart from the dogma, they could not know the truth; aside from the ritual, their impulse would lead to the wrong turning, and their habits would have failed of a right representation. Their religious emotions would have had no fitting ultimation, and their postures would present no invitation to sacred influences. It is always a good thing, and useful for man, to kneel in the presence of his God, even when his heart is rebellious.

     Thus also with the sacred Book. Through it the soul might find its hope and its support; and may be its release.

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Yet there is this other side: The book might also become a hammer for the breaking of men's bones. This would depend upon the use made of it, and its authority. Abuses were ever at hand to defile. Even the wine at Cana could make men drunk. So also with the dogma. The sacred vessel of truth is often a chief implement of destruction. The truth which gives rise to a movement is that which brings on its failure; for a truth, like anything else, wears out. If men would live spiritually, they must ever have new truths; or, if you please, they must have their truth renewed. It is the same thing. Of course, no truth ever wears out; for truth is eternal, and one with life, but formulas become meaningless with vain iteration, and the sense put into them changes with the shifting moods and alterations in the states of life. The interpretation of the formulas depends upon men, or upon the light that is in their minds.

     The Jews understood the Scripture in their own way, as it concerned themselves and their relation to Jehovah their God. And they,-some of them, at least,-were not without perception of certain high spiritual values; as, for instance, those openly expressed in the Psalms and in the later Prophets. We cannot conceive of a revelation being given without its being received and appreciated at its face value by some. This is necessary. But the Jews did not value their own Scripture as did the Christians. Christian interpretations made the Old Testament new, in that much of it was focused on the Christ who had come in fulfilment of its prophecy. This looking back from Him to the old Scriptural enunciations wrought a profound change in the understanding and appreciation of the Old Testament. In the View of the Christians, the older Scripture became representative or spiritually significative of something other than the Jews were willing to recognize. And its characters, or some of them at least, were regarded as typical of the Christ who had come.

     At the time of the Second Advent a vast enlargement of the method of interpretation occurred. Then the whole Scripture, both the Old and the New, became representative and significative of both the first and second Advents. It was then seen that the Scriptures in the whole were written by correspondences, that is, they were regarded as entirely symbolic, and so as containing and expressing all Divine mysteries, from first to last, or as embodying the whole story of the Divine in creation, that is, the story of the creation of the world and of men by God and of the subsequent redemption of the race after the fall by the condescension of the Creator to man's estate and the glorifying of the form He then put on, whereby men were drawn to Him, and so prepared for His coming again in glory.

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This being the case, the new interpretation recognizes in all Scripture the veiled account of that history, or the prophetic representation of it. Hence the statement with which this address began,-that the Sacred Scripture is at once the story of man and an embodiment of God. Its enactments are as a Divine ritual, a series of things done which symbolize the life story of God in His creation, and this by means of human effigies, representative figures who play as upon a stage a human drama having a Divine significance,-a meaning veiled, and yet revealed; veiled as all things Divine must be, in order that they may become manifest; and revealed, in order that the will of God may be known.

     II.

     In the spiritual world, the objects round about the angels come forth livingly, and in correspondence with their states of life. It is not so with the environment about men in the world of nature. Instead, the world of nature came forth in the beginning livingly, and in correspondence with the Love and Wisdom of God. Material creation stands as in correspondence with God, but as ultimately objective to man; and it may not be moved and molded instantaneously with the changes of thoughts and affections of man. None the less, all things in and of nature are correspondences; but, as said, they are such by virtue of their creation of and from God, by a direct emanation from Him through an involving correspondence. This being so, and this the difference between the two worlds, the natural and the spiritual, it may appear that all things natural, although in correspondence, do not represent human states as intimately as the objects of a spiritual environment. That they may do this with some similitude, they must, as it were, be artificially assembled and remolded, in order that angelic truths may, as it were, be imposed upon them. They may then be said to have an imposed Divine representation.

     Now this is what happened in the case of the Scripture, as, for instance, the Ark, the Tabernacle and the Temple; and herein lies its difference from nature untouched by the hand of man.

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There can be no doubt that creation as a whole represents the Divine story. But man cannot read it. Only the first men could in some sort do this. Those who came after could do so only through a written Scripture, the Divine meaning of which they were given as an acquired knowledge, or rather as an external memory knowledge of its significance.

     The composition of the Scripture had this in view. Its parts were drawn from the works and deeds of men, from the events of history; and it was so ordered by Divine inspiration that the continuous story of the Divine in creation was thus presented in symbolic form. In this it was not so much what Abraham did as the Divine record of his doing that counts. He, in fact, did many things that were relatively of no consequence, that is, of no Divine import for us; but the inspired account of his doings, even to its least parts, was all of vast moment, in that it recorded, in the high unconscious sense, the story of the Lord's life, His life as a man on earth, in process of becoming God, which occurred in fact and nature many ages after Abraham. Yet, by Divine provision, it was ordered that His life on earth should thus be foreshadowed in the recorded deeds of the patriarchs; and this, in order that the life of the Lord, and the processes of His glorification, long before their actual occurrence, might be as present and effective in the minds of the angels of heaven. In this sense, the angels, unlike men in the world, were not obliged to await the event of His coming, since it was as it were enacted before them by their perception of the internal significance of the deeds of the patriarchs and of the subsequent events connected with the inscribed story of the Israelitish people.

     It thus appears that the written Scripture is the result of an imposed representation, an artificial correspondence, an assembled formation, unlike that which prevails in nature itself,-a representation given as if in imitation of those correspondences which come forth livingly and spontaneously in the other life. If men had not fallen, and thus lost their first intuitive perception, there would have been no such thing as a written Word, that is, a Sacred Scripture artificially composed and Divinely inspired; for the create world as it stands would have been sufficient to open the way to God; or, as the phrase runs in the Writings, nature would have been as a "theater representative of the Lord and His kingdom."

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In this case, the natural order of things would have been sufficient in order imposed from the beginning, and therefore inherent, and in itself Divine.

     On the other hand, the Scripture stood forth as an intellectual achievement, and, on the face of it, an achievement of man. It was only a Divine ordering thereof to meet the spiritual needs of man, and an inspiration imparted to it, that enabled it to stand in a composed correspondence with heaven, and so also with the Lord. It was given men to perceive this fact obscurely, yet sufficiently to acknowledge what is called the Divine origin of the Word. It was given them to acknowledge that this Word was thus sent down from heaven, or, what is the same, that the world was thereby drawn up to heaven, and that the conjoining of heaven and the earth was thereby effected.

     It should here be noted, however, that the Scripture, and especially the Old Testament, is, in very large part, of the world worldly, and that the Divine contained within it is severely concealed. However, by virtue of an inner stress, heavenly values emerge, as in the Psalms and later Prophets, and especially in the New Testament, and finally in fullness, though not until the Second Advent, when the heart was drawn from all former Scriptures, and it was revealed that the spirit, the life, in all was the same, that they all, by varying representations, contained the truth, changeless and eternal, changeless yet infinitely applicable to human states. This truth is remote from the ultimate representations which compose much of the Scriptures, especially of the earliest; yet it can be evolved therefrom by successive elevations. Sometimes, indeed, a drastic sublimation of the thought is called for. Still, the connection is there, and also the way is open for one who engages his mind therewith, and who admits the fact that the Word in the letter is of such a nature, namely, that it is written according to correspondences, and that it is inspired, and therefore contains the whole mystery of God in His relation to creation and man.

     There is, however, the difference noted: The Word was indeed written according to correspondences, and with Divine purpose, but this refers to the writing. Yet it must also be that the actors, perhaps long before the time of the writing, were moved so to act, and not otherwise, for the sake of that which was being represented.

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Perhaps we imagine the patriarchs, moving with stately tread to the performance of the symbolic deeds, as being led thereto in a sort of dream, and this in order that they might not be diverted from the called-for performance. So it may have been in some kind, and especially at certain times when the spirit of prophecy was strongly upon them; but, as indicated, only that was taken from the traditionary knowledge of their lives which would serve the purpose of Holy Writ. However, in being led to their several actions, they were doubtless left in a greater degree of apparent human freedom than might at first be thought. Abraham had his own motives for the attempted sacrifice of his son, and this motive as indeed far removed from the Divine interpretation put upon it by angelic thought,-far removed also from the will of our Lord, who sacrificed Himself for the salvation of men, which Abraham's deed prefigured. Yet in this also Abraham was led by the direct command of his God, and in this sense he could not do otherwise.
     The Divine drama of the Word, then, was livingly enacted by the Jewish people, and it was by inspiration later recorded. The enactment of it was accompanied by much that was not recorded, and which ma have been congruous and also significative. But it was in the writing of it that there was given that Divine binding of events, deeds and words which make the written Scripture a unit form, containing in unbroken series that which we know as the internal sense, which, when rationally put forth, is a statement of the Divine processes of creation and redemption, involving at all points the story of the assumption of the Human and its glorification. Now all this could be so done, because al objects in nature are correspondences, all deeds are significative of spiritual states, and all men are capable of representing the Divine, in the image of which they were created. The least things in our lives, as well as the greatest, have thus a deep import, a superconscious significance, of which we shall ever remain unaware. We are all representative creatures, and we symbolize eternal values. Our play upon the stage of life carried profound issues, involving untold consequences, in the chain of Divine sequence. But this fact may not raise our self-esteem, or add one iota to our pride, since it is equally true of all men.
     Because of this human ability of men to typify or represent the Divine, it was possible for the Word to be enacted and also written.

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Besides, we know that the Word might have been taken in some form from the history of any people, and, if you please, was in some form so taken, though imperfectly so. The Word has endeavored to clothe itself with every people, in their significant rites and religious ceremonies, differing in form, indeed, but having a common vein of reason and purpose. But the Word only accomplished its fulfilment in the perfection of the Jewish Scripture, and this for certain reasons. The Jews could be and were brought into the necessary state of obedience, into an adequate state of civilization, and also into a spiritual unconsciousness, in which and through which the spirit of God could descend and clothe itself with the forms and events of their traditional and historic life, with such fullness and perfection as to produce an authentic Scripture or Scriptures, in Divine series, adequate to the needs of all men, and competent to the fulfilment of the Divine purpose, which was, as we have noted, that God should become ultimate on earth, first in the prophecy and the representation of Holy Writ, and then actually in the Human form Divine.
VALUE OF TIME 1926

VALUE OF TIME       BEATRICE G. GLEBE       1926

Again I bring you Life's great gift sublime,-
New days, new weeks, new months,-a year in all,
Fresh coin'd once more by God's own mint of Time.
I pray that all the world will heed
The yearly lesson that my twelve leaves tell;
For I bring all that any man shall need
To win success, if he but use it well.

I give the greatest wealth that you could ask;
I bring you treasures rich from every age;
I give you ample time for every task,
If you mark well the message of each page.
I bring you courage, faith and hope anew,
I bid you turn your back upon the past;
The future days hold all earth's best for you,
If you but spend them wisely while they last.

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     The New Year is upon us. To be sure, every day may be considered the beginning of a new year,-and every minute, for that matter; and yet there is a peculiar solemnity in this particular hour, which is formally set part by the world for the opening of that marvelous thing called Time. Here it is, forced upon each one of us, not by any means to be avoided; and the question of questions for us just now is-What are we going to do with it?

     In attempting to solve this question, we must remember that we are dealing with one of God's most precious gifts,-His priceless gift of Time. Time is life. Time is opportunity. Time is the threshold of eternity. We should thank God every day for His priceless gift of Time. More than that, we should ask Him to teach us how to use it. It is so difficult to put time to the very best advantage. It is so easy to make a second-rate and a third-rate use of it-to fritter it away. My God help us, as we enter this New Year, to use Time wisely and well!

     "What the fool does at the end, the wise man does at the beginning," runs the Spanish proverb. Shall this one fact, then, be deeply impressed upon our minds,-that time is passing away-silently, swiftly passing away,-and when once passed away there is no getting it back? "Millions of money for a moment of time," cried an unhappy queen as she lay dying. It was when time for her had almost slipped away that she awoke to the fact that time was precious.          

     As the year passes, we are we able to view it in its entirety. Some of our past views, we probably learn, were far from correct, prepared to adopt the policy of Cecil Rhodes, the empire builder?

     Once he was accused of changing his views hastily. "Yes," he answered," as hurriedly as I could, for I found I was wrong. Have we learned that difficult lesson, that "happiness depends not upon the things that the heart has, but on the heart that has the things?"

     The interesting writer of The Land of Long Ago remarks: "Our little times and seasons are but fragments of eternity, and eternity is ours. The sunset on which we gaze with melancholy eyes is a sunrise on the other side of the world, and the vanishing days can take from us nothing that may not be restored by some day yet unborn." This is a very encouraging thought, especially as this is the period of the year when retrospection is in order.

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This retrospection, however, is of no value whatever unless we determine to profit by our mistakes in the past-to get a new grip on things, and to resolve to get more and better results from our efforts and our time. If we accomplish this, then we will have truly benefited. Having given thought to the failures of the past, and all the things that we have left undone, we must go forth and leave our past. Let us go forth nobly, as those for whom greater thoughts and greater deeds await beyond.

Let us walk softly, friend;
For strange paths lie before us all untrod,
The New Year, spotless from the hand of God,
Is thine and mine, O Friend!

Let us walk straightly, friend;
Forget the crooked paths behind us now,
Press on with steadier purpose on our brow
To better deeds, O Friend!

Let us walk quickly, friend;
Work with our might while lasts our little day,
And help some halting comrade on the way.
And may God guide us, Friend!

     We make our own years; and whether they are happy and beautiful or not will depend upon the kind of living we put into them. So what shall our hope be for the New Year? Shall it not be that the love which has never deserted us shall come closer to us, because it finds us readier to receive it, making us better, stronger, purer, nobler, more manly, more womanly, more fit for life! We must have the heart to plan largely, and to carry out our plans; and for this we shall require hope for the New Year. And we must believe with all our hearts that our ambitions are attainable, nay, even certain of fulfilment, or we shall not long pursue them.

     "Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." (Philippians 3:13-14.)

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LORD'S PRAYER 1926

LORD'S PRAYER       Rev. W. B. CALDWELL       1926

     It is called the "Lord's" Prayer, because the Lord Himself taught it to His twelve disciples, saying, "After this manner therefore pray ye." (Matthew 6:9.) Thus it was to become the chief prayer of the Christian Church, and one of the most holy expressions of humiliation in the worship of that Church.

     The Lord's Prayer is given twice in the Gospels. In Luke we read: "And it came to pass, that, as Jesus was praying in a certain place, when He ceased, one of His disciples said unto Him, Lord, teach us to pray, as John also taught his disciples. And He said unto them, When ye pray, say, Our Father who art in heaven. . . " (11:1, 2.) It also occurs as part of the Sermon on the Mount in Matthew, where our Lord was teaching that external observances of worship and piety should spring from the heart, should be offered in the presence of God, not before men to be seen of them. "And when thou prayest, thou shalt not be as the hypocrites; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret. . . .And when ye pray, use not vain repetitions, as the heathen do; for they think that they shall be heard for their much speaking. Be ye not therefore like unto them; for your Father knoweth what things ye have need of, before ye ask Him. After this manner therefore pray ye, Our Father, etc. . . . (Matt. 6:5, etc.)

     Thus the Lord's Prayer, like the Sacraments of Baptism and the Holy Supper, is one of the forms of worship commanded by the Lord for the Christian Church, to be offered as an act of private devotion, and also "wheresoever two or three are gathered together in His name." And we shall see also that this Prayer is for the New Church, wherein it will be offered with an interior understanding and affection now made possible by the wonderful truths revealed to us concerning it.

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It is with this prayer as it is with the Sacraments, that the New Church is to enter into the fulness of its use and fruit by understanding and living what it contains. (T. C. R. 700.) To make this plain, we shall present three phases of the subject, as follows:

     1. That the Lord's Prayer is an all-comprehensive expression of humiliation before the Lord and acknowledgment of Him by the man of the church, on which account the Lord and heaven are present therein, not only in general, but also in every particular of the Prayer.

     2. That it therefore has its place as one of the holiest things of worship in the Church.

     3. That the Lord's Prayer conjoins the men of the church with the angels of heaven, and the angels of heaven with the men of the church; thus it conjoins the Lord with the human race in both worlds.

     I. ITS COMPREHENSIVENESS.

     A brief analysis of the words of the Prayer will show how comprehensive it is, involving, as we are told, all the celestial and spiritual things of heaven and the church, thus all of man's love to the Lord and the neighbor.

     The opening words, "Our Father who art in heaven," are addressed to the Lord as the Father of all His children, the Creator and Preserver of all mankind. "Our Father," because it is a supplication, not for ourselves alone, but for all men, and because it is to be offered by numbers together. Therefore we say, "Our Father," not "My Father."

     The Prayer is addressed to the Lord Himself in His Divine Human as the God of heaven and earth; not to the invisible Divine, but to the Lord Jesus Christ,-the visible God, in Whom is the invisible. The Lord as to the Human is also "Father"; for He said: "I and the Father are one;" "No one cometh unto the Father but by me." As to His invisible Divine, the Lord is above heaven, but as to the Human He is in heaven and visible there. "No man hath ascended up to heaven, but He that came down from heaven, even the Son of Man who is in heaven." Hence it is that the Prayer is addressed to the Lord as the Heavenly Father.

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A remarkable thing is now revealed to us, where we are told that the angels of the society of heaven that is called Michael said: "We in heaven say that Prayer daily, like men on earth; ,d then we do not think of God the Father, because He is invisible, but we think of Him in His Divine Human, because in this He is visible. And we call Him Lord; and thus the Lord is the Father in heaven to us. (A. R. 8396.)

     Now these opening words of address enter into all that follows in the Prayer, according to the principle set forth in the Writings, where we read:

     "That the thing; which precede reign in what follows, and thus in a series, is evident from the Lord's Prayer, where all things follow in such a series that they as it were constitute a column which increases in size from top to bottom, in the interiors of which are the things that precede in the series. That which is first there is also the inmost, and what follows in order adds itself to the inmost successively, and thus increases. And what is inmost reigns universally in the things that are round about. . . . (A. C. 8864.) So with the opening words of address in the Lord's Prayer, "Our Father who art in heaven." These are an acknowledgment of the Lord in His Divine Human, as Creator and Preserver, Redeemer and Savior of mankind. He it is to whom the Prayer is addressed, and who is all in all of the expressions of the Prayer.

     And next follows a confession of His Holiness, of the Divinity of His Human,-an acknowledgment of His infinite Divine qualities or attributes, meant by the Lord's Name. "Hallowed by Thy name!"

     Then there is a supplication for His Advent,-His presence and government in the church. "Thy kingdom come!" The Lord as King is the Divine Truth, and when His Truth is received and obeyed, then also His Divine Good is received, His will is done. Submission to the Lord at His advent is promised in the words: "Thy kingdom come, Thy will be done, as in heaven, so upon the earth,"-that the church may be an image of heaven, where all the angels are under the Lord as King, and are led by His will as children by their Father.

     And now follows an acknowledgment of the Lord's Providence,-His continual gifts of life, sustained by spiritual and natural nourishment. "Give us this day our daily bread,"-an asking especially for spiritual sustenance in the life of regeneration, for strength and defense in repentance and temptation.

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For the next words are a confession of sin before God and the neighbor," Forgive us our debts, as we also forgive our debtors,"-supplication for deliverance from evil, that one may live in charity toward the neighbor.

     At this point the thought passes to the Lord as Redeemer and Savior, whose power alone enables man to resist evil in temptation, to overcome evil and be saved. "Lead us not into temptation, but deliver us from evil. For Thine is the kingdom, the power, and the glory!" In these closing words we view a return to the first, in the exalting of the Lord and the humbling of self, ascribing to Him who alone has "all power in heaven and on earth" the things asked for in the Prayer,-namely, His advent, the daily bread, defense in temptation, deliverance from evil, and the glory of eternal life in His kingdom.

     From this brief review of the contents of the Lord's Prayer, it will be evident how all-inclusive it is, ascribing all things to the Lord as Father, Creator, Ruler and Preserver, Redeemer and Savior, thus comprehending all things of His Divine presence and operation in heaven and the church, the benefits of which are asked for in the Prayer.

     Hence we read in our Doctrines: "As often as I said the Lord's Prayer, I perceived manifestly an elevation toward the Lord, which was like an attraction. And then the ideas of my thought were opened, and a communication was effected with some societies in heaven. And I perceived that there was an influx from the Lord into the single things of the Prayer, thus into the single ideas of my thought which were from the sense of the things contained in the Prayer. The influx took place with inexpressible variety, at one time different from another. And hence also it was evident that infinite things were within the single expressions, and that the Lord was present in each thing." (A. C. 6476.)

     Again we read: "When the Lord's Prayer, which comprehends in itself all celestial and spiritual things, is recited, then so many things can be infused into the particular expressions of it that heaven is not capable of comprehending them; yet every man receives according to his capacity and need. The more interiorly one goes, the more copious and abundant (is the reception). The things understood in heaven are not comprehended in the lower parts, being like secrets, some inexpressible. . . .

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And hence it was that while spirits prayed the Lord's Prayer it was given me to know what they had been like in the world." (S. D. 1790; A. C. 4047)

     II. ITS HOLINESS.

     With regard to the second phase, of which we would speak,-that "The Lord's Prayer has its place as one of the holiest things of worship in the New Church,"-this is because the New Church will more and more understand and perceive the interior light therein, and will be more and more affected with its life, by the presence of the Lord and heaven. Not only has the Lord's Prayer taken its rightful place as the chief expression of humiliation in private devotion, but it is one of the three central things in our service of public worship, around which all else is gathered, namely, the Lord's Prayer, the Ten Commandments, and the Creed or Confession of Faith. These are the three holy things of humiliation in the service, and because of their holiness there is a gradual approach to them in the service, and a gradual departure from them, as should always be the case with holy things. This was why the ancient temples were surrounded with groves, and the tabernacle with veils, that there might not be abrupt approach to or departure from the holy place.

     It should be noted that holiness does not reside in any merely external form, but in the interior fulness that is in the form. The Scriptures are sacred because of the spiritual and Divine sense within. And the Lord's Prayer is holy because the Divine and heaven are in it, especially with those who are in internal worship, as is to be the case in the New Church in greater degree than was the case in the former Christian Church. For the internals of the Word and worship are now opened, on which account the Sacraments, the Lord's Prayer, and other forms inherited from former ages, are to come into the fulness of their use in the New Church.

     In confirmation of this we read in the Doctrines:

     "At this day a New Church is being raised up by the Lord, wherein there will be the worship of the Lord alone, as in heaven; and thus everything that is contained in the Lord's Prayer, from beginning to end, will be fulfilled." (A. R. 839:7.)

     "The whole of the Lord's Prayer, from beginning to end, regards this time, namely, that God the Father is worshipped in the Human Form; this is apparent if that Prayer is rightly explained." (Invitation 37.)

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     "In the truly Christian Church, all and single things are contained in the Lord's Prayer. What infinite arcana it involves I could learn from the things which are daily insinuated into me, with inexpressible variety, whenever I say that Prayer." (Adversaria III:3537.)

     It is clear, therefore, that this Prayer is intended for the use of the New Church, wherein it mill have greater significance, holiness and power than hitherto.

     III. IT EFFECTS CONJUNCTION WITH THE LORD AND HEAVEN.

     That the Lord's Prayer conjoins the men of the church with the angels of heaven, and the angels of heaven with the men of the church, and thus conjoins the Lord with the human race in both worlds, will be evident in part from the teachings already brought forward; as that, when that Prayer is said, the ideas of thought are opened into heaven, and even to the Lord; that the angels then comprehend innumerable things; and that the Lord then inflows with light and life, according to the measure of reception by angels and men, thus conjoining Himself with heaven and the Church, and so fulfilling all the petitions of the Prayer.

     We know that this is true of the whole Sacred Scripture, when any part is read by men, or by little children. Whether it is interiorly understood or not, it effects a conjunction with heaven and the Lord. For the Word was Divinely given as the bond of union, the covenant, between God and man. The Ten Commandments are such a covenant; the Holy Supper is such a covenant; the Lord's Prayer is such a covenant; each possessing a concentrated power and effect such as belongs to the whole Word.

     This, then, is the result, the use, the fruit, of that Prayer, when said by men of the church. And on this account it is to be learned and said by children in early infancy, long before they can understand it, as the first means of introducing them into the worship and love of their Heavenly Father, into the life of religion and piety, which is thus made first in importance and first in time with them. In heaven, little children learn to recite the Lord's Prayer individually and in choirs, thus in unison, an indication that this Prayer is for the use of the man of the church, both in his daily private devotions and in the collective acts of public worship.

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     Concerning these things Swedenborg declares:

     "Of the Divine mercy of the Lord, infants were sent to me in choirs, and it was conceded me also to say the Lord's Prayer before them, and at the same time it was given me to perceive how the angels in whose company they were insinuated tender and new ideas into the meaning of the things in the Lord's Prayer, and infilled those ideas to such an extent as the infants could receive it; and afterwards the infants were given the opportunity to think like things as of themselves." (A. C. 2290.)

     "How tender is their understanding, was shown me when I prayed the Lord's Prayer. They then inflowed into the ideas of my thought from their own intellectual, which was so tender that they had scarcely anything beyond the sense of the words; but still their ideas, so tender, could be opened even to the Lord, that is, even from the Lord; for the Lord inflows especially from the inmosts into the ideas of infants; for nothing as yet closes their ideas, as is the case with adults. With infants, no false principles as yet close the understanding of truth, and no life of evil prevents the reception of good, and closes the way to wisdom." (A. C. 2291.)

     "It has been given me to learn from experience that the prayers of infants are much more fully heard in heaven than the prayers of adults, especially of adults who have closed the way toward the interiors by thoughts of natural things and things of the memory, or of adults who have been made blind, having no faith; for with these the way toward heaven has been closed. From the same experience it was also given me to learn that, when I gave less attention to the things that are in the Lord's Prayer, the angels perceived more fully, which was also the case when I read in the Word of the Lord, because the way was then opened." (Diary 2435; 1826.)

     This teaching shows that a use is performed by the reciting of the Lord's Prayer even when the mind of man is not consciously attending to the words. "Is not this in the nature of a vain repetition?" one may ask. Certainly this must be the case when the words are recited from a mere sense of duty, or from selfish ends; for then they are "vain"-empty in use and efficacy. It is otherwise when the Lord's Prayer is recited from a sincere end of worshiping the Lord, even though the thought is not consciously directed to the words uttered. The chief answer to prayer is by influx, and influx is impeded by selfish thought and reflection.

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Men would seldom pray if they "waited for influx," even as men would seldom worship if they "waited for the spirit to move them. There is much virtue, therefore, in habitual acts of devotion, as in the saying of the Lord's Prayer morning and evening and at other times, whether we feel like it or not. In self-compulsion there is freedom and the effort brings a blessing from the Lord when least expected-when the proprium of self-interest is stilled. Then a state of holy affection and perception bring to the worshiper a kind of inspiration from the Lord in the saying of the Prayer. These are blessed moments indeed, when man is delivered from self-consciousness by a sense of his own unworthiness in the presence of the Lord, and feels exaltation of spirit in thanksgiving for the infinite mercies of his God.

     That the use and fruit of the Prayer is greater, however, when interior thought and affection are active, or when man in a holy state of worship, is evident from the further teaching given us:

     "When I said the Lord's Prayer, morning and evening, the ideas of my thought were opened toward heaven, and innumerable things inflowed, so that I noticed clearly that the ideas of thought gathered from the contents of the Prayer were infilled from heaven. And also such things as cannot be enunciated were infused, and some that could not be comprehended by me, only the general affection of the meaning thence resulting. And, what was wonderful, the things that inflowed were varied daily. From this it was given me to know that in the contents of that Prayer there are more things than the universal heaven is capable of comprehending. And, further, that the more man's thought is opened toward heaven the more things there are within that Prayer with him; and, on the contrary, the more his thought is closed, the fewer things there are within the Prayer with him; for when the thought is closed, nothing more appears therein than the sense of the letter, or the sense that is nearest the words." (A. C. 6619; S. D. 258.)

     In the New Church there is to be internal worship,-interior thought and affection, light and life,-in all the forms of worship. For "the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship Him. God is a Spirit; and they that worship Him must worship in spirit and in truth." (John 4:23, 24.)

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     And the Father who is to be worshiped in the New Church is the Lord in His Divine Human, to whom alone the petition of the Lord's Prayer is addressed. The angels of the society which is called Michael said: "We in heaven say that Prayer daily, like men on earth; and then we do not think of God the Father, because He is invisible, but we think of Him in His Divine Human, because in this He is visible. And we call Him Lord, and so the Lord is the Father in heaven to us."
RELIGION AND SPORT 1926

RELIGION AND SPORT       LOUIS PENDLETON       1926

     Bishop Manning's ardent desire to complete the Cathedral of St. John the Divine, and to promote contribution to the building fund from many sources, seems to be leading him into strange talk, not to say strange paths. Recently, in thanking a committee of actors, who are undertaking to build a part of one of the great bays of the nave, the Bishop, referring to "the relationship which ought to exist between the stage and the church," went so far as to say that "these two great agencies for the development of the highest in human life ought to work in fullest sympathy and cooperation." From the point of view of Bishop Manning-who seems to regard the moral and the spiritual as one-there is nothing to object to in this utterance, for the stage at its best is or ought to be a powerful moral force. But what is to be said of his expression of the hope that his cathedral will be adorned with carved effigies of wrestlers, boxers, football players and other athletic figures? In this connection he is thus quoted:

     "Sports occupy just as important a place in our lives as prayers. . . . The beautiful game of polo, in its place, is as pleasing to God as a service in a cathedral. . . . We do not want one set of men to do our praying and another set to do our playing. . . . Football is one of the highest forms of spiritual exercise."

     Undoubtedly clean sport is morally wholesome, but it is startling to find a Bishop putting it on a par with prayer, and characterizing it as one of the highest forms of "spiritual exercise."

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And it is scarcely consistent with Bishop Manning's recent stern reprimand of the rector of an Episcopal church in the Bowery who made the "eurythmic" dancing of barefooted, scantily-clothed damsels a part of his spectacular ritual in the Sunday morning service. Was this, in basic essence, much more Hellenic or pagan than the views now expressed by Bishop Manning himself?

     The four great athletic festivals of the Greeks-the Olympian, Pythian, Isthmian and Nemean-were originally religious in spirit, the greatest of these, the Olympian games, being celebrated in honor of Zeus, the chief of the gods. Indeed, there was tradition, reaching far back into prehistoric twilight, that they were instituted by the gods themselves. And even later Greek historians attributed their origin to the Heracleidae or descendants of Hercules, that mighty athlete and lion-hearted hero who was believed to have been sired by Jupiter himself. So Bishop Manning may be said to have Hellenic or pagan basis for the "spirituality " he sees in sport. But
where does he find anything suggestive of Christian authority? The Christian ideal is the clean heart, not the smoke of costly sacrifice or even the hallowed dramaturgy of splendid ritual. We are invited to contemplate a strange and forbidding juxtaposition of ideas when a Bishop elevates the fisticuffs of a pugilist, the sweat and strain of the football field, the noisy contention of the baseball diamond, beside the upward-reaching cry of even the sinner struggling to repent, to say nothing of the unuttered, unending prayer of the pure in heart.

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NOTES AND REVIEWS. 1926

NOTES AND REVIEWS.              1926


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
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Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
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     SUBORDINATING THE LETTER TO THE SPIRIT.

     A correspondent of THE NEW AGE (Australia) takes exception to the view of another writer who holds that "the infallible Divine statements of spiritual fact given through Swedenborg's mind were under the direct guidance of Christ Himself. They are, therefore, revelations from the Lord, and Swedenborg has no more to do with them than David had with the Psalms; for as the pen of David was the recording instrument of the great 'Ready Writer,' so was Swedenborg's." His objection is thus set forth:

     "This statement places Swedenborg's writings on a level with 'The Word.' Swedenborg knew and understood, and mentally grasped, all he wrote. David did not know that when he wrote about his enemies, for instance, he was conveying more than he knew. Swedenborg was under Divine illumination, but not under Divine control, as David was. Swedenborg was not a controlled medium, but an open and rationally convinced thinker and writer. He wrote as he felt, saw and knew. He had open vision, but his writings are not infallible at least, I have never thought so. I have, however, often thought, as Mr. W. J. Spencer said, 'If the Teachings given to the world by Swedenborg are not true, they ought to be!'" (December, 1925, P. 20.)

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     That David and the Prophets wrote from "dictate," whereas Swedenborg was a rational instrument of revelation from the Lord, is a distinction which this correspondent of THE NEW AGE rightly observes. But we cannot follow him in his evident conclusion that what was given through a "rationally convinced thinker and writer " was less a Divine Revelation than "The Word," given through "controlled mediums" such as David. Was it not the same Divine Truth that was revealed by the Lord Himself in both cases, in one by rational illumination, in the other by dictate? What of Swedenborg's frequent declaration to the effect that not a word was from himself, but from the Lord alone? Or his saying that what was given through him was the "most excellent of all revelations, even from the creation of the world"? (Invitation 44.) If these solemn asseverations are not true, then Swedenborg is unworthy of credence as a revelator, and is to be classed as an imposter, which is unthinkable to those who are sufficiently familiar with the Heavenly Doctrines to realize that they are "infallible statements of spiritual fact, given under the direct guidance of Christ Himself." And if this be the case, what objection can there be to a statement which "places Swedenborg's Writings on a level with 'The Word'"?
NOTES AND REVIEWS. 1926

NOTES AND REVIEWS.              1926


     The writer we have quoted may, after further consideration of the subject, alter his view as to the inferiority of the Revelation given through Swedenborg, in comparison with that given through David. The spiritual sense of the Psalms is revealed in the Writings. Why should this be inferior to the literal sense, which David did not interiorly understand? David did not understand that his "enemies" represented the evils and falsities which are opposed to Divine Truth. Swedenborg was given to understand this, and to write it down as a Revelation from the Lord for the use of the New Church. Yet we are told that we must not "place this on a level with 'The Word'"! We must place the spiritual sense beneath the literal sense, and interpret the Writings in the light of the Scriptures. This is the logic of the position taken by the correspondent of THE NEW AGE; and he has given expression to a view which has become widely confirmed in the older bodies of the New Church today, as evidenced in the published writings of its ministers and laymen.

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     Briefly stated, this view places the Bible above the Writings, and interprets doctrine in the light of the literal sense, making the Letter of the Word the authority under which the truth of what is revealed in the Writings is to be determined. Swedenborg is more and more regarded as the most enlightened of modern commentators.-" Divinely illumined expounder of the Word," if you please,-but we hear less and less of the fact that the Lord alone can open the interiors of the Word, and that He has done this by a revelation of the spiritual sense of the Word in the Writings of Swedenborg,-a revelation of Divine Truth which comes to the rational mind with Divine Authority, and in the light of which alone the Scriptures can be spiritually understood and expounded. To interpret the spiritual sense in the light of the letter of the Word is, therefore, an inversion of order, closing the rational to the light of Divine Truth, and opening it to the dominance of appearances and man-made inventions. "The letter killeth, but the spirit giveth life." (II Corinthians 3:6) And our Lord said: "The words that I speak unto you, they are spirit, and they are life." (John 6:63.) Christians were to read the Old Testament in the light of the Gospel, and New Churchmen are to read both in the light of the Writings of the Second Coming. In other words, the Divine Truth as clothed in the literal sense is to be understood in the light of the Divine Truth as clothed in the Writings, even as the natural and sensual planes of the mind are to be subject to the rational, and all to the Lord.



     Those who take this latter view are accused of a lack of reverence for the Scriptures, and of "placing the Writings of Swedenborg on a level with 'The Word.'" And if they were placing the writings of a man on a level with the Word of God, this charge would be justified. But it is precisely because they are not willing to regard the Writings of Swedenborg as the works of a man, but the Lord's works, that they are willing to "place them on a level with 'The Word'"-to regard them, in fact, as a new form of the Lord's Word, and superior, indeed, to all previous forms of the Word, in the sense above indicated, that the spirit is above the letter as the soul is above the body.

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And those who thus view the letter from the spirit have not less but greater reverence for the letter of Scripture, which the Writings do not abrogate but fulfill. At His Second Coming, as at the First, the Lord "came not to destroy, but to fulfill." The holiness of the Word does not reside in its mere letter, but is there from the spiritual sense. It must be, therefore, that the more truly men are in the spiritual sense, as to both understanding and life, the deeper reverence they may have for the Lord's Word.



     As the truest reverence for the Scriptures must be with those who, from the spiritual sense, perceive the Divine and spiritual content of the Word, whence, then, is the veneration for the Bible with those who are unwilling to interpret the letter in the light of the revealed doctrine of the spiritual sense? May it not be but a sentiment surviving from childhood and Christian tradition? We would not make light of that innocent love for the Bible which is insinuated in early life with all in Christendom who are properly educated; for that love and its reverence is from heaven, thus from the interior spheres of the Word, even with children and the simple, who have little interior Understanding of the Word. With every rising generation in the New Church this love for the literal sense is to be instilled early in life. But a time of transition comes with the gradual opening of the rational mind; and the truths of the internal sense, adapted to the rational understanding, cannot be imparted without a weaning from the traditional faith in the mere letter of Scripture. Appearances must slowly yield to realities. The more gradually this is effected the better, but it is seldom accomplished without some breaking of former affectional ties and a consequent grief. All this, however, gives place in time to the glorious light of an interior understanding of the Scriptures, under the guidance of the rational truth of revealed doctrine, gives place, also, to a deeper love and reverence for the Word of God than was possible before.



     Now we think it quite possible that many Christians who have come to the New Church have not made this full transition.

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While accepting the revelation of the spiritual sense, as given in the Writings of Swedenborg, they are not willing to accord the Heavenly Doctrine full authority over the letter of Scripture, still less to acknowledge the Doctrine as a newly revealed form of the Word. Clinging to their traditional faith in the Old and New Testaments as the only Word of God, they find it difficult to accept the Writings as the Word,-as difficult as men did to receive the Christian Gospel in the beginning of the Christian era. And so we find many New Churchmen today inventing various circumlocutions to avoid accepting Swedenborg as truly an instrument in revealing the Lord's Word to men. They quote "Swedenborg," and studiously spell "Writings" with a small " w." And all this from their veneration for the Scriptures as alone the Word of God, when yet that veneration will not accord full power to the spiritual sense, which is the source of any deep reverence for the Scriptures. For the holiness of the Word is from the presence of the Lord there, and He is present only through the spiritual sense, which is the "power and glory" of the Word coming in the "clouds" of the letter.



     Among those New Churchmen who refuse to subordinate the Bible to the Writings, or the literal sense of the Word to the spiritual sense, much is made of the teaching that "the doctrine of the church is to be derived from the literal sense of the Word, and confirmed by it." (S. S. 50.) But what else is the Heavenly Doctrine? Was it not drawn forth from the literal sense, and confirmed by it? And has not the Lord Himself, in this manner, provided the Doctrine that opens the Scriptures, and in the light of which they are to be understood and expounded in the New Church?



     New Churchmen of this day may well ask themselves searching questions as to whether they are truly receiving the Lord in His Second Coming, or are yielding to the spheres in both worlds that are in deadly opposition to that Coming. The world of spirits at this day must be filled with a numerous host of unbelievers who despise all spiritual and Divine things. How can it be otherwise when there are so many in the Christian World who deny the Divinity of Christ and the holiness of the Word?

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Men are willing to acknowledge the Bible as fine literature, but not as authoritative Revelation from God, not caring for what is spiritual and holy, or what is Divine, but only for what is natural, mundane, and of man. The Modernist or scientific interpretation of the higher critic is destroying faith in the Word and reverence for it. "The cares of world, and the deceitfulness of riches"-mere naturalism-"choke the Word," and it bears no spiritual fruit. Even the education of the young in its precious truths is more and more neglected, and each new generation knows less of its benign religious values. Into such a world the Revelation of the Second Coming, of the interior glories of the Scriptures,-has come, to the end that the Divinity of the Lord may once again be seen and acknowledged, and that a true veneration for His Word, in faith and life, may restore the Church and save mankind. And the New Church must ever be on guard against the devastating influences of the former state, if it is to fulfill its Divine purpose. In the other world this is done by teaching good spirits the spiritual sense of the Word, that they may not be seduced by those who despise the Word. For we read:

     "Almost all who pass from the world into the other life regard the Lord as a mere man, and very few have an idea of His Divine. . . . The sin against the Holy Spirit is the denial of the Divine in the Word; for they who deny the Divine in the Word, they tacitly and at heart deny all things of heaven and the church, because all those are from the Word; and they also deny the Divine of the Lord. In the other life, therefore, all must be taught that there is a spiritual sense in each and every thing of the Word, in order that they may know and acknowledge the Word, and that evil spirits may not seduce them by [citing] all the passages in the sense of the letter which appear paradoxical and as not Divine." (Athanasian Creed 83, 85.)
WANTED: A NEW WORLD TEACHER 1926

WANTED: A NEW WORLD TEACHER       Rev. W. R. Reece       1926

     In THE NEW CHRISTIAN MINISTER, weekly periodical of the Portland, Oregon, Society, the Rev. W. R. Reece makes the following editorial comments, entitled:

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     WANTED: A NEW WORLD TEACHER.

     Annie Besant, the leader of the Theosophical Society, with headquarters in Adyar, India, delivered a lecture so recently as November 1st in London, England, on "The Coming of the World Teacher."

     Mrs. Besant informs us right at the start that "the coming of a World Teacher is an expectation spread practically among all religions all over the world, . . . growing to a greater desire that some help other than human should come into the world." We also learn that this World Teacher is to be "the founder of a religion, preaching again the ancient basic Truths which all great religions have in common, but giving them a form adapted to the time, to the circumstances, to the general temperament and condition of the people among whom he appears,. . . a religion which forms the basis of a great civilization." This World Teacher is also "a member of that Great Brotherhood of men made perfect,. . . the teacher of Angels and of Men."

     If no names had been mentioned, you might have imagined this to be the language of an enthusiastic New Churchman. It has a strangely familiar ring, hasn't it? With a few exceptions, everything Mrs. Besant affirms of the Coming World Teacher could be truthfully said of Emanuel Swedenborg. For instance: Swedenborg announced the operation of "a help" for a spiritually perishing race "more than human." To those familiar with his Writings it is as plain as day that here is "laid the foundation for a new religion;" it is incontrovertible that he " preached again the ancient basic truths which all great religions have in common;" it is everlastingly and satisfyingly true that he gave these truths "in a form adapted to the time, the circumstances, and the general temperament and condition of the people," for we have in these Writings a religion at last which reaches all the way down to the ground; it is scientific; it is rational; it is truly spiritual; it satisfies every desire of the individual; and it is universal What more could be asked? But even more is fulfilled in Swedenborg; for it was literally true that he was a "teacher of Angels and of Men." For while he was bringing the light of heaven down to men, he was likewise taking the state of the world into super-realms, that the life of both might be more harmoniously adjusted and united.

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     There is just one little difficulty with Mrs. Besant's idea, and likewise with the idea of all other expecters of some Coming Teacher: They have gotten their dates mixed! While they were sleeping, the Bridegroom came, and is now actually here; His work has begun, and for a century and a half He has been calling His elect from the sons of earth to join in His glorious work of redeeming humanity. If Mrs. Besant and Others who are expecting a literal return of the Christ would patiently and understandingly familiarize themselves with the whole range of Swedenborg's Scientific and Seership works, they would soon be shouting "Eureka!" And they'd likewise save themselves bitter disappointment from hope unrealized.

     [W. R. Reece in The New Christian Minister, January 1, 1926.]
PUBLICATIONS ACKNOWLEDGED 1926

PUBLICATIONS ACKNOWLEDGED              1926

     "Real Religion" is the title of a 16-page pocket-size pamphlet sent us for review by The New Church Missionary and Tract Society, London: As "an appeal to every thinking Christian," it contains well-written, brief statements on "Swedenborg," "The Church of the New Jerusalem,"     "Jesus Christ, the One God," "The Sacred Scriptures," "Marriage," etc., in a form calculated to arrest attention. We miss a declaration concerning the Last Judgment and the Consummation of the Christian Church from the series of statements in the pamphlet. Any "thinking Christian" who is ready to receive the Doctrine of the New Church is also ready to acknowledge the corrupt state of the Christian World, both in life and doctrine, and we cannot understand why the revelation given in the writings concerning it should be suppressed in any appeal to men in the Christian World.

     We are indebted to the Rev. W. R. Reece for a copy of his booklet entitled "A Dozen Daily for the Mind," which he sent us as a Christmas souvenir. It is made up of selected passages from the Writings grouped under various titles, the object being to stimulate daily mental exercise in spiritual things for the sake of spiritual growth and health,-a laudable aim indeed.

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SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

     LESSON NO. 11-PRAYER; HYPOCRISY; PROVIDENCE. (Matt. 6.)
Doing alms; hypocrisy                ch. 6:1-4
The manner of prayer                    :5-8
A model; The Lord's Prayer          :9-15
Pasting, hypocrisy                     :16-18
The purpose of life                     :19-24
The Divine Providence               : 25-34

     There are two kinds of mastery in man, the one by his body, and the other by his spirit; and these two cannot both be masters in the same house. "Ye cannot serve God and mammon. In the preceding lesson, the law involving regeneration of the spirit was set forth; in the present chapter the bodily instincts are contrasted with the needs of the soul.

     To "give alms" is a spiritual duty, but it must be done from a genuine love for humanity, from the right hand, while the left hand,-man's thought concerning his own reward in the matter,-is in total ignorance of the act. As soon as man does alms for the sake of men, the vitality of the effort is lost, and the Divine estimate becomes that of hypocrisy. There is no evil more deadly than hypocrisy, because it leads to profanation, the worst of all sins.

     But probably there is nothing more capable of hypocrisy than the act of prayer. Prayer is really man's communion with God. To be heard, it must be sincere, direct, and in accordance with the daily life. All other prayer is a "vain repetition." God does not hear for the much speaking; He knows our wants before we ask Him. But the lowly disciples wanted a Divine pattern to follow in their praying, and so they asked their Master to teach them how to pray. The answer to their request was the Lord's Prayer. By means of this Prayer there is introduction to all true worship. It is universal in its scope. Like the Ten Commandments and the Ten Blessings, it teaches all thing of life.

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Its opening words treat of the God we worship; and in the phrase, "Lead us not into temptation, but deliver us from evil," it treats of shunning the evils against the neighbor which are forbidden in the latter part of the Commandments.

     As soon as infants can speak, they are to be initiated into the habit of saying the Lord's Prayer morning and evening. By degrees they can be instructed as to its general meaning. They will learn more and more of its inexhaustible contents throughout life in this world and in heaven to eternity. The angels repeat this Prayer daily, and infants brought up in heaven learn to say it in choirs. (A. R. 839; A. C. 2290, 2291.) Even though the mind be not always consciously directed to the words, the saying of this Prayer, both in private and public devotions, is of use. (See Spiritual Diary 2435; A. C. 6619.)

     Spiritual growth, either in the regeneration of the individual or in the church as a whole, comes only as the result of sacrifice; and the symbol of sacrifice is fasting. The Jews made a great deal of this custom, but the Pharisees, in observing it, dressed in a way to attract attention to their sufferings. And so it became the means of securing the praises of men. This abuse of fasting was condemned as hypocritical by our Lord. We all bear burdens of one kind or another, but let us not make of them the means of gaining the praise of men. Let us rather appear unto men not to fast. This will make our act truly spiritual, and will give us that sweet communion with the "Father who seeth in secret " which is beyond all human rewards.

     How hard it would be to live, if we knew not the purpose of life? This purpose the Lord revealed when He said: "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break-through nor steal. For where your treasure is, there will your heart be also." How wondrously this opens up the inner vision of the glories of the soul and eternal life! Here is the real purpose of life,-to build up a real character, a genuine spiritual personality. In comparison with these traits, all the grandeur of earth is as nothing. The noble spirit is eternally blessed; it lives on forever!

     In spiritual life, man must maintain a single mind; he must serve but one Master.

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There can be no spiritual success apart from this law. "Seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you." We are indeed to use human prudence in care for the morrow. But we must not trust in our prudence; for, after all, God may overrule it in His Providence for our own eternal welfare. The essence of His message in this connection is that we should do our best, and be satisfied with nothing less than our best, and then, when we have done that, we should be content under the dispensations of His Providence. For life in this world is of little moment, in comparison with life eternal; and it is the eternal life that shines forth from all of the Lord's teachings to men.

     LESSON NO. 12-JUSTICE. (Matt. 7:1-14.)

     Wise judgment                              ch. 7:1-5
Cherishing precious things           :6
Seeking good from the Lord          :7-11
The Golden Rule                         :12
The entrance and way to life          :13-14

     To the New Church it has been revealed that man judges himself in the other world. God does not judge him arbitrarily, but his own eternal loves judge him. The Lord therefore tells men that they themselves shall be judged with the kind of judgment that they use in judging others. How often we criticize others for the faults which we ourselves exhibit! The Writings point but that this precept does not forbid us to make judgments concerning the natural character of those about us. The circumstances of life force us to do this. But we are forbidden to judge the spiritual motives of others, and, above all, we are reminded that one of the best ways of learning our own short comings is to examine the faults that we find in others; for man is actually measured in the spiritual world according to the charity which he exhibited toward others while in the world.

     The "mote" and the "beam" refer to things which hinder a true judgment in the understanding. The "mote that is in the brother's eye" is some slight falsity of evil; that is, some little excuse which he makes to justify an evil habit which he cherishes.

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The "beam," which is described as being " in our own eye," represents a malignant falsity of evil, some important falsity which we employ to cover the guilt of an evil action, as, for example, when we tell a lie to prevent its becoming known that we have stolen something. We must first be conscious of our own evils by self-examination, and then we will have much more sympathy toward the shortcomings of others.

     "Give not that which is holy unto the dogs; neither cast ye your pearls before swine." This is a command against profanation. It is very easy to joke about the holy things of the Word and the Church, and we should ever be on our guard against it, even in the smallest things. The "pearl of great price" signifies the saving power of the Lord Jesus Christ. As the oyster saves itself from the harm of the grain of sand by making a pearl of it, so the Lord's protecting sphere in our lives withholds us from rushing headlong into the evils which we have by heredity. To "cast this pearl before swine," is to mingle it with filthy loves, as is done, for example, when the Lord's name is taken in vain in common swearing. The Lord's saving power cannot be potent in our lives unless we give it a fitting setting of gold or silver, unless we keep it hallowed and cherished in our inmost nature. "Hallowed by Thy name!"

     Because there is a Trinity in the Lord Himself, there is a trine in everything that He has created;-soul, body, and operation in man; length, breadth, and thickness in objects. Desire, thought, and action form the trine of regeneration. They are everywhere present in the Word, and so here: "Ask, seek, and knock." To "ask," signifies the simple desire to receive of the Lord's blessings; to " seek," signifies to study and learn His will from the Word and the Writings; and to "knock," which is an action of the hand, signifies the application in our lives of truths that we have learned from Revelation. Thus it comes about that the Lord grants to man all things whatsoever that he strives for from desire to gain for himself the things the Lord desires to bless him with. The man who follows this course of action does not ask vain and foolish gifts of the Lord, but he prays for salvation, and for the strength to overcome in temptation. Such prayers the Lord always answers. "Ask, and it shall be given unto you," etc.

     The underlying theme of this Lesson is stated in verse 12.

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The Golden Rule is the doctrine of charity, namely, that man should consider not his own, but his neighbor's desires, and that he should never do unto others what he would not like others to do unto him. This sums up all of the Law and the Prophets; for there is no evil that would not be checked if judged by this standard. Heaven is a kingdom of uses, where all the angels are primarily interested, not in attaining their own desires, but in giving to others. God grants to each angel a gift that is peculiar to him, and other angels can only receive that gift from God through that angel. Heaven is like a human body, which enjoys health when each part is doing its whole duty. So when each man does his duty to the best of his ability, he is applying the Golden Rule, and he is bringing the fullest measure of happiness to others.

     In Heaven and Hell 528-53 5, it is stated that it is not so difficult to live the life that leads to heaven as is commonly supposed. This seems in opposition to vs. 13 and 14 of the present chapter treating of the "straight and narrow way." But if the spirit of the whole chapter is gained,-the spirit of sincere charity that should underlie all our actions,-it will be seen that the two agree. For every man must wear a decent external in order to be accepted by society, and the passage referred to points out that, if he makes this appearance real and genuine, then he will in very truth come into heaven. But for those who seek self and the world, the way that leads to heaven is indeed narrow.

     In the spiritual world the "ways" mentioned by the Lord in the Word actually appear, and they are merely the continuance of two invisible roads that lead all the way through life in this world. The one road may be called the Lord's way, the other the way of self-will. The Lord's way seems narrow and hard because we like to think that pleasure comes from having our own way. Read carefully the description of these ways in Heaven and Hell 534, A. C. 3477, and T. C. R. 622. (Compare John 10:1-3.)

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     LESSON NO. 13--CHARITY, EARTH, AND WORKS. (Matt. 7:15-29)

False prophets          ch. 7:15-20
Saying and doing          :21-23
Building a house to live in     :24-2 7
Divine Authority           :28-29

     In olden times there had been two kinds of prophets,-true prophets and false prophets. The true prophets led men to the Lord and away from self-loves, but the false prophets led men to themselves, and sought to enrich themselves by pandering to the natural desires of men. The priests of Baal that fought with Elijah were prophets of this latter kind. So even today there are men who teach false doctrines, which are really not in the Word of God at all. The Catholic priests who teach that Peter is Christ's vicar on earth are such false prophets. All Protestant ministers who teach that man can be saved by faith alone without shunning and learning to hate the individual evils of life are also false prophets. The Lord warned His disciples not to be led astray by such false teachers. The one true Prophet is His Word, and everything that agrees with it.

     Evil spirits love to inspire men to teach falsities rather than truths, because falsities lead to hell. Both truths and falsities are like seeds; they are planted in the mind, and sprout and grow there; and if we learn to love them, they become rooted in the heart also; such seeds always produce good fruits. Men know fruit trees by the fruit they produce; so the Lord knows us by the good deeds that we do.

     The relative value and weight of doing, as compared with only saying, should be strongly emphasized. By talking and boasting we seek to gain credit for many imaginary accomplishments; but the real things are the things that are done. Saying includes thinking, and doing involves willing. We will to do what we love and have an affection for; and so it is the affection that must be stirred, if action is to result in the long run. Spiritual life really begins when we learn to love to do what the Lord wills us to do. He teaches us His will in the Word, for He seeks to bless us with heaven, and the Word is a pathway that leads to heaven, and it is free to all who desire to walk therein. Deep sincerity is the most precious asset in life, and those who are genuinely sincere will not stoop to use the Lord's name for their own ends; but those who are insincere are doing this all the time.

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All such, in the other life, the Lord commands to "depart from Him." During life in the world they have make their own "bed," and it is in hell, not heaven.

     The "house upon the rock" and the "house upon the sand" are mighty images of the regenerative life and its opposite. In many places in the Writings, the mind of man is likened to a house. We are taught that while man lives in this world he is building his eternal house. Now no house can exceed its own foundation, and thus the foundation becomes of prime importance. It is necessary to go deep for the foundations of modern high buildings, that solid rock may be found for the structures. So it is with education. Man cannot go far beyond the foundation laid by him in his education. And if this is true of the natural mind, how much more must it be of the spiritual mind! The Lord Jesus Christ is the Rock of Ages. The child that has his religion planted upon that Rock as its foundation will be able to withstand all the temptations of life.

     Three represents all, and here we have three temptations symbolized,-the rain, the flood, and the wind. In Eastern countries, rain comes at times in torrents or cloudbursts, and with such a suddenness that they convert every valley into a, flood, and sweep all before them; and they are often accompanied or followed by the whirlwind. The rain represents the attack of falsity; the flood, the evil that follows from falsity; and the wind is the unseen but strongly felt sphere of hell striving to drag us to our destruction. The only safeguard against such temptations is the house founded upon "the stone which the builders rejected that is become the head of the corner."

     But the foolish man builds upon the sand. Sand is shifting and, like human theories and human knowledge, it does not cohere with itself. Yet it is often easier to build upon the sand than to remove it first. So many men, spiritually lazy, are content to base their convictions upon the work and study of other men, never taking the time and energy to seek for themselves a mighty rock in the greatness of God's revealed truth. Such men are secure until the day of temptation; but "when the rain descends, and the floods come, and the wind blows upon such a house, it falls, and great is the fall of it."

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     The last two verses are pregnant with meaning. The Lord's sermon was received with astonishment, because He taught them with authority, and not as the scribes. The New Church is founded upon the Divine authority of the Heavenly Doctrine. This authority has been challenged in the past, and it will be even more severely questioned in the future. The great conflict between Modernism and the Church is one of authority. And if the Church is unable to establish a profound faith in the authority of its Revelation, it will be as a house built upon the sand, and can never stand in temptation. The Word of God in its threefold form,-the Old Testament, the New Testament, and the Writings,-is the Lord's Divine Wisdom in ultimate form, given for the guidance of all to salvation. It is the Door of the sheepfold. Enter, all ye nations!

     LESSON NO. 14-HEALING THE SICK. (Matt. 8:1-17.)

     Cleansing a leper                    ch. 8:1-4
Healing the centurion's servant          :5-13
Heals Peter's wife's mother and others     :14-17

     The events before us treat of the Lord's healing men, women and children who were tormented by disease. It follows immediately after the Sermon on the Mount, and is given us to show the spiritual power of the Lord's Word; for every disease has its origin in evil. The Lord, through His Word, can cure all the spiritual diseases in us, which are represented by the natural diseases that He cured when in the world. As the Centurion rightly said: "Lord, speak the word only, and my servant shall be healed!"

     Four specific diseases are here mentioned. Let us consider their spiritual meaning. The first person to be healed was a leper. Leprosy was the most terrible of ancient Eastern diseases. It was very contagious, and consequently the lepers were shut out of the cities and the camps. (See Leviticus 13 and 14.) No one dared touch a leper for fear of contracting the disease. And yet we see the Lord fearlessly stretching forth His hand and healing this man. Leprosy corresponds to profanation, the worst of all evils,-and the story shows that the Lord can heal even the profaner, if he wills to be cured. Men are profaners when they have known the truth, and lived a good life, and then turned to evil, justifying themselves by the truth which they know.

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Such persons, unless they repent, are cast into the lowest hells after death. And so the Lord desires to save them more than all others.

     The second disease that He healed was the palsy. When a man contracts this malady, he loses control of his muscles. Sometimes they shake violently; at other times they simply remain powerless. It is a disease that represents the separation of the will from the understanding. Everyone has it spiritually to some extent when he is no longer able to do what he wants to do. You hear a man say: "I wish I could be good!" And then he goes on being evil. Such a state is spiritual palsy. This very frequently comes to those who are not in the true religion. They do not know the truths by means of which to fight their evils. And so it was here. It was the servant of a centurion (a Roman captain of a hundred men) who had the palsy. The centurion came to the Lord in Capernaum and told Him of his servant, and the Lord said He would come and heal him.
To this the centurion replied: "Speak the word only, and my servant shall be healed." This sentence expresses the desire and thirst for the truth which leads men into the Church; and the Lord said that He had found no such faith in Israel. He spoke the word, and the servant was healed. Very often those who are born in the Church are so near to the truth that they do not appreciate it; that is, they do not cleanse their lives by it; while others come to the truth from without the Church, and it seems to glorify their whole lives.

     The third disease was a fever. Remember that spiritual things act to spiritual things as natural act to natural. The fever of the soul is hot passion,-revenge, hatred, adultery, lust; all these burn and fever the spirit, and cause it to be diseased. In this case, the person sick was Peter's mother-in-law, who represented an acquired affection for faith. When this affection becomes diseased, faith becomes impotent, and good works cease. But you will notice that, as soon as the Lord touched her hand, which signifies the faith of the Lord coming down to the very actions of the hands, she arose and ministered unto them. All that a sick faith needs is to get away from mere faith alone, and make application to life, and it becomes well and healthy.

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     The last class of those mentioned as being healed were the demoniacs. In those days, evil spirits could infest and take possession of people, and drive them about at will. It was a fearful form of infestation, now no longer possible since the Last Judgment and the dispersion of the imaginary heavens. Even today, however, men can be infested by evil spirits, who flow into their evils and excite them. All such can lowly be cleansed by the Lord, by His touch and by His Word.

     Nothing more beautiful than the Sermon on the Mount was ever spoken or written. It is the longest connected discourse of the Lord's which has come down to us. It is so simply told that a child can gain some of its meaning, and yet it contains such sublime depths of truth that no man can ever exhaust the richness of its treasures. It should be read often when we feel that life is useless, and that its cares outweigh its comforts. Contact with the Lord through the Sermon on the Mount will give us new courage in life, and teach us that we do not live for ourselves, but for others. And when we begin really to think about others, and to love them, happiness and peace come and abide in our souls.
SOUL OF THE WORD 1926

SOUL OF THE WORD              1926

     "It is from the internal sense that the Word of the Lord lives, this sense being like the soul, of which the external sense is as it were the body. The case is like that of man: when his body dies, then his soul lives, and when the soul lives, he no longer knows the things pertaining to the body; thus, when he comes among the angels, he knows not what the Word is in the sense of the letter, but what it is in its soul. The man of the Most Ancient Church was such that if he were living on earth today, and should read the Word, he would not at all remain in the sense of the letter, but it would be as if he did not see it; he would see only the internal sense abstractly from the letter, and, indeed, as if the letter had no existence. Thus he would be in the life or soul of the Word." (A. C. 1143.)

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Church News 1926

Church News       Various       1926

     WASHINGTON, D. C.-We held our Christmas celebration on December 19th and 20th, these being the days for Mr. Acton's regular visit. Both the class and service were held at the home of Mr. Schott. The rooms were artistically decorated, and happy sphere prevailed. "Why the Lord was Born upon this Earth" was the subject treated by our Pastor at the doctrinal class. After the class we all sat down to a Christmas dinner, after which we adjourned to another room, where gifts which had been provided by our Theta Alpha chapter were presented to each one from the Christmas tree. We also took occasion to present our pastor with a token of our love and appreciation. Unfortunately we have no young children in our Society, so for the rest of the evening we did our best to simulate their states, and with much success.

     On Sunday, December 20th, Mr. Acton delivered one of his extempore and impressive sermons. Before the sermon, Mrs. Betty Grant sang an appropriate selection,-a feature that came as surprise to us and was much enjoyed.

     During the Christmas holidays we had a short visit from Mr. and Mrs. O'Brien, who motored down from Bryn Athyn, bringing Miss Emily Boatman with them.

     Our Pastor visited us again on January 2d. The class and supper were held at the home of Mr. Stebbing. A series of talks on the subject of "Evolution" were concluded on this occasion, and Mr. Acton pointed out the many serious objections in his mind to the Hominine Animal theory of the origin of man, and appeared to favor the arboreal theory. At the Sunday service Mr. Acton preached an illuminating discourse on the text, "Behold, I make all things new."
     M. M. STEBBING.

     GLENVIEW.

     How we do progress, even in Glenview!-at least in home luxuries! Instead of taking my pen in hand, I use my typewriter, put the head-phones on, light my cigar, and settle down to record the recent happenings to the accompaniment of music by radio! The thermometer has come up above the freezing mark after its recent sojourn below zero. Still, the Manse can be heated as never in its long life before. The heating plant at the church has also been recently enlarged in radiation, and we can now make the buildings as warm as we like.

     On December 19th, two playlets were given under the direction of Miss Volita Wells, just before she left for a holiday visit at the home of her sister in Cincinnati. Miss Wells starred as Mrs. Ruggles in a scene from the Birds Christmas Carol presenting the Ruggles family. As a second number, she and the 6th and 7th grade pupils presented the little play called Yule Elves, written by Miss Sigrid Odhner. These plays were especially for school children, but there were many interested parents present.

     The very next evening there was a Song Festival, The Little Symphony Orchestra, with about two dozen pieces, and which, as you know, is directed by Mr. Jesse Stevens, put inspiration into the singing of "Hark, The Herald Angels" by the audience. Then came the tonal poem, "Apple Blossoms" played by the orchestra. "Adeste Fideles" was sung by Messrs. Louis Cole, Kenneth Cole, Donal Hicks, John and Norris Fuller, and Hubert Nelson, accompanied by Miss Volita Wells with the violin. The orchestra followed this Christmas song with "Amaryllis." Then the Choir sang the song "Sweet Lass of Richmond Hill," by Oliver.

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As Richmond Hill is not locally known, we respectfully suggest that the title of the song be changed to "Sweet Lass of Glenview Park," as there are many sweet lasses here; and each one, no doubt, would have taken the song personally, as well she might! But we were speaking of the Song Festival. "Ave Maria" was very sweetly sung by Miss Volita Wells, and the large audience then joined in singing "Holy Night," which was followed by Mozart's "Twelfth Mass." Then Mr. Werner Hagar sang "The Evening Star," the orchestra rendered the Intermezzo from "Cavalleria Rusticana," and the chorus sang Gounod's "Nazareth." Some of us feel that Christmas celebrations are not complete without this beautiful song, though why it should be called "Nazareth," and center about the lowly manger in Bethlehem, is not easy to see. The Anthem "Thou wilt show me the path of life," was next sung by the audience, the strings of the orchestra accompanying. Then the full orchestra played the Stradella Overture in a masterly fashion, and the program was concluded with the hymn, "Brightest and Best." We have experienced few things so thrilling as the singing of the Christmas songs by all, with the orchestra magnifying the joy of singing.

     The Christmas Festival on Christmas Day was as delightful as usual. The representation of the Nativity was, to our mind, the best seen here in recent years. Its preparation was undertaken by the Theta Alpha Chapter, and executed by the Misses Frieda, Phoebe, and Virginia Junge, and Messrs. Winfred Junge, Hubert Nelson, Marshall Fuller, and Noel McQueen. Mr. Henry Maynard also contributed by designing the threefold arches that divided the front opening of the stage into three parts, as a setting for the three parts of the Christmas story. The lighting was beautiful.

     The Children's Party, given on December 27th by a committee of the Women's Guild in cooperation with the teachers of the School, was also a delightful and happy occasion. The 3rd and 4th grades presented a play, The Three Trees, which were Christmas trees growing out in the open, from which Santa was to select one. This was arranged by Miss Jenny Cole. A second, and a very fitting little play, The Rebellion of the Christmas Tree Ornaments, was given by the 6th and 7th grade pupils, sponsored by Miss Volita Wells and Miss Gladys Blackman. It was appropriate and well acted. Miss Jenny Cole and Miss Susan Scalbom staged a third production in which the Kindergarten and 1st grade pupils played the part of mechanical dolls, which had to be wound up and placed in action. It represented a shop of Christmas toys. Very charming. All the children sang a lullaby by Nevin, a three-part song, in which Mr. Jean Rydstrom, our valued instructor in music, had trained the school to sing with fine effect. The Orchestra also contributed much to the enjoyment of this party, which closed with the singing of the children as they encircled a large tree in the middle of the room.

     New Year's was also celebrated in a most enjoyable manner. We projected the well-known film, "Nanook of the North," with our new projector. The picture fended to make us content with our lot in Glenview, and left us not unreasonably eager for Florida, although the Seymour Nelsons had already skipped to that delectable land, and, much to our surprise, Mr. Edwin Burnham and Mr. John Fuller had also undertaken a voyage of discovery thither a few days earlier.

     After the film, about a hundred entered the church for a Watch Night Service. After the service and New Year's greetings, coffee and chicken salad were served. Spontaneous joy broke out when Mr. Stevens sat down at a table of young folks and began playing his fiddle. Whereupon, without warning, Mr. Archie Price, absent with leave from the song-honored Peoria, performed a kind of "break-down" jig. Not to be outdone by this, a trio of male voices rendered their three songs: "Bring the Wagon Round, John;" "I Want a Girl Just Like the Girl that Married Dear Old Dad;" and "Roll Dem Bones;" a most surprising combination of tonsorial tones, unforeseen and unprovided against.

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The singers were Messrs. Donal Hicks, Hubert Nelson, and Kenneth Cole. We hope they will sing again next New Year's. Then followed speeches, one by Mr. Albert Henderson in retrospect, and another by Mr. William Junge, Junior, on the possibilities in prospect. The program ended after many dances by many couples, to excellent piano and string music by a fragment of the orchestra, assisted by Mr. Lumm, a Chinese musician who often visits Glenview.

     In a quiet place like Glenview we have to fill out our chronicle with small particulars, but they may serve to give an idea of our life here. The Pastor, in order to fill in his time, has gone of a sudden into portrait painting. He took occasion at New Year's to exhibit his first portrait,-a picture of Mr. Nels Johnson. The Pastor aspires to immortalize some of the strongest pillars of the Church in his vicinity, and to become immortalized himself by eventually painting Bishops. The art complexes, so common in Bryn Athyn, may be casting a few vibrations in our direction.
     G. H. S.

     "Life" Meetings.

     We concluded the fall sessions of the "Life" Meetings on December 15th, and will resume early in January. Articles on a great variety of subjects have been read and enjoyed at these gatherings. The editorials of the Life are always appreciated, and leave little room for discussion because of the complete treatment given to the subjects dealt with. Among other things read were: "Historicity of the Gospels," by Rev. H. L. Odhner; an address on "The Spirit of the Age," by Bishop N. D. Pendleton; "Essentials and Instrumentals," by Rev. R. J. Tilson; " Remains," by Mr. J. S. Pryke; "A Tabernacle that shall not be taken down," by Rev. George de Charms; "Problems of a Scientific Age," by Mr. Wilfred Howard; "The Miracles of the Old and New Testaments," by Rev. F. E. Gyllenhaal; and many short articles from other New Church periodicals.

     Interest was shown in the letters from Africa written by the Rev. Mr. Pulsford, published in the New-Church Herald. And we have followed the discussion on "Abbreviating the Commandments for Liturgical Use," appearing in the same weekly journal. The meetings have also been benefited by the reading of the papers on "Philosophy in the Light of the New Church" from Words for the New Church. The Rev. G. G. Starkey is reading this series to us, and we have been considerably helped by his illuminating comments.
     G. A. MCQUEEN.

     NEW YORK.

     A brief account of our doings lately will bring our report up to date. Throughout November and December the various week-night meetings were held regularly, either at the Studio in Carnegie Hall or at the home of Mr. Sellner. The last Sunday in November brought us quite a batch of visitors, most of them being in New York for the Army-Navy football game and remaining over Sunday:-Mr. and Mrs. R. B. Caldwell, Jr., Miss Erna-Sellner and Miss Mary Smith, of Bryn Athyn; Mr. and Mrs. Samuel Croft II, of Bethlehem, Pa.; Messrs. Donald and Kenneth Freeman, busy at that time on Long Island.

     The children's annual Christmas service was held on December 20th, and included suitable lantern pictures and a representation of the Nativity scenes. The Rev. Alan Gill, our Minister, addressed the children on the subject of the Christmas story. The children sang their parts of the service very creditably, and each received a gift, after which a special offering to the Orphanage Fund was made.

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The writer was unfortunately unable to attend, but was assured by others that the sphere was warm and Christmas like, even though the celebration was some days early. On Monday afternoon, December 28th, the children were entertained by Mrs. Anton A. Sellner at her home in Howard Beach, L. I., where they had a thoroughly good time.

     Mr. and Mrs. Geoffrey S. Childs, with their customary generosity, invited the whole society to a New Years' Eve social at their home. A good number of us were able to take advantage of the invitation, and a very enjoyable evening was spent. A delicious buffet supper was served; Church and Academy were toasted and sung; the most cordial expressions of good-will were extended to our Minister and his wife; a gay vote of thanks to our host and hostess, very happily responded to; greetings and good wishes exchanged by everybody. At midnight, a short Watch Night Service was held, and was quite an innovation to us, but very pleasant one. Before one o'clock we took our departure, bunches of us in the same direction, carrying with us into the old subway the spirit of fun and fervor that had characterized the earlier part of the evening, and which remained even unto those last of us who had the longest distance to travel.

     On Sunday, January 3rd, we worshiped for the first time in our new home at 149 East 61st Street. The service was taken by the Rev. Alan Gill, the Sacrament of the Lord's Supper being administered by the Rev. W. B. Caldwell, who also preached the sermon, the subject being "The Lord's Prayer," which was considered as to its comprehensiveness, holiness, and effect. In the writer's opinion the sermon was sympathetic rather than exhortatory, and delivered with tenderness,-altogether a fitting prelude to the sacrament which followed. The attendance was good, and the general feeling was that when we are "settled," we shall enjoy our new home. The classes will be held there fortnightly, and also, we hope, our social meetings.

     And so begins the New Year, with fresh hopes and fair visions of what, by the Lord's help, we may accomplish.
     FLORENCE A. WILDE.

     KITCHENER, ONT.

     A very happy event, celebrated on December 4th, was the Silver Wedding of Mr. and Mrs. George Schnarr. It is always a pleasure to chronicle occasions like this, because their signification is so great, and because they afford everybody an opportunity for retrospection and resolve. Mr. and Mrs. Schnarr felt that nothing less than a turkey dinner for the whole society would be an adequate celebration. The society was pleased to feel the same, and eighty guests sat down to the prettily decorated tables in the Schnarr home. The color scheme was red and silver, with many lovely flowers. It required considerable ingenuity on the part of the "business manager," Mr. R. Robert Schnarr, to seat all the guests,-but it was accomplished and very comfortably too! After a number of toasts, each one being responded to in a most appropriate speech, Mr. and Mrs. Schnarr were presented with a silver token as a mark of good will and esteem from the society. Mr. Rudolph Roschman was toastmaster, the speakers being Mr. John Schnarr, Mr. Jacob Stroh, and the Pastor.

     During the Christmas season, events went much as usual. The children gave a pretty little Christmas play, entitled The Yuletide Elves, when their school dosed for the holiday.

     A series of tableaux was presented for the children on the Tuesday before Christmas. The Old Testament theme was that of Isaac; The Prophecy of His Birth; The Sacrifice; and Eleazar Greeting Rebekah at the Well. From the New Testament were the Annunciation and Nativity scenes. It is considered very useful to combine these Old and New Testament stories at Christmas time, thus instilling into the child mind a connection between the two; so many of the stories in the Old Testament am prophecies of the Lord's Advent, and as such are very useful and appropriate at Christmas time.

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     On Christmas Eve, children's service was held, the chief features being the special offerings made for various church uses, the gift packages distributed to the children, and an abundance of Christmas songs. Christmas morning there was a special service of praise in celebration of the day; and on the Sunday following the Holy Supper was administered.

     Before we could properly recover from the Christmas rush, New Year's Eve was upon us, with supper and social, followed by a midnight service,-and then it was 1926. The Pastor on this occasion sounded a note of encouragement, speaking of the times of trial or comparative lethargy which must be passed through now and then, but which is surely followed by a state of renewed interest and activity. The varied states of individuals and societies all contribute to the welfare and progress of the same, if they are passed through successfully, and the New Year or New State is entered upon with a corresponding new life and interest.
     G. K. D.

     CHICAGO.-The bazaar held early in December was a social success, and the proceeds added about $200.00 to our building fund, from which we have been able to make a further substantial reduction in the mortgage.

     Our Christmas celebration began with a service at 5:30 o'clock on Christmas Eve, fifty persons being present. After the service and the dancing round the tree, the gifts were distributed, some of these being for the children of distant members unable to attend. Then we all sat down to a Christmas supper On New Year's evening, Mrs. W. L. Gladish gave a social in the church parlors. Among those present were our summer neighbors at Covert, Michigan. A very happy sphere was enhanced by a delightful program of musical numbers and the singing by all.

     On Friday evening, January 8th, in place of the doctrinal class a memorial meeting for Dr. Marelius gave opportunity to many among the forty present to pay tribute to his sterling New Churchmanship and his loyalty to the Academy movement from its beginning in Chicago.

     Both sermons and classes this season have been studies of the Apocalypse, with keen interest manifested on the part of all. We now have a membership of sixty-nine, including a group of six who reside' at Clinton, Illinois.
     E. V. W.

     TORONTO, ONT.-We are reminded by the Editor of New Church Life that "there are certain forms of silence which become more and more audible the longer they continue," and that "the readers of the Life are beginning to hear the silence of the Olivet Church." A friend once remarked to us that "all excuses are lies," so we are going to indulge in a little guileless sophistry and give "reasons," not excuses, for our silence. Those reasons have been partly personal (the scribe's ill health), but more particularly the feeling that our former monthly recital of routine events was not of sufficient importance to occupy much space in the news columns of the Life. The fact is, however, that all the functions of the Society have been carried on much along established lines, with slight exceptions, and are so being maintained at the present time.

     Instead of regular monthly socials, we have arranged this year for a more limited number, leaving room for other meetings of a social nature. Thus the Forward Club entertained the Society at the opening of the season, when we came together after the summer vacation, exchanged experiences and swapped "fish stories," and so entered afresh into the collective sphere so essential to the carrying on of our work. Another such "unofficial" event was the entertaining of the Forward Club by the ladies of the Society, on which occasion they introduced us to the mysteries of their in doings in a very illuminating manner.

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Of the regular socials, the celebration of Thanksgiving and Armistice Days jointly was a very enjoyable affair. We ran a Military Euchre with "Ted" Bellinger in command of the 72 players, and finished oh with a sumptuous repast and a thoughtful address from our Pastor in which he combined the Spirit of Thanksgiving with True Patriotism.

     Our Christmas Season festivities began on December 22d with school closing exercises, followed on the evening of the 23d with the Children's Festival and the Christmas Tree. Our school teachers accomplished a psychological feat in pulling their pupils from the sphere of the Tree to the rendering of an attractive program of music, readings and recitations, to the delight of mothers, fathers and others present. The morning service on Christmas Day was much appreciated by a good congregation, who heard the Christmas message of Peace and Good-will to Men in the sphere of the Day itself.

     On New Year's Eve we gathered at the church to spend the dosing hours of the year in happy conversation and old time party games and dances. The social room was effectively decorated with balloons and streamers of many colors. A feature of the evening was the reception by "wireless" of a large number of "New Year Resolutions" from the "prominent" members of the Society, undertaking for themselves or others some thought-to-be-necessary emendations of outstanding peculiarities! These provoked much good-natured chaffing at the expense of the "prominent" members. After refreshments had been served, we adjourned to the Chapel for a brief service, during which, among other good things, our Pastor pointed out the desirability and propriety of entering new states in a sphere of worship. Incidentally, this service marked the first anniversary of Mr. Odhner's pastorate, and we wish here to acknowledge our sincere appreciation of the work he has commenced in our midst. We say "commenced" advisedly, because it takes some time for pastor and people to find the level of a common endeavor in carrying on together. Given that all-round cooperation which is so essential in our Church, the year 1926 is rich with promise of a harvest of good things.
     F. W.

     THE HAGUE.-We learn from the Rev. Ernst Pfeiffer that six persons residing at Laren, Holland, have recently entered the New Church by the door of baptism. They are: Mr. and Mrs. Nicolaas Urban, the Misses Marijtje and Margareta Urban, Mr. Philippe Smit, and Mr. Anton Zelling. Mr. Smit, together with Mrs. Urban and her daughters, visited Bryn Athyn two years ago.

     The Rev. Theodore Pitcairn, en route from South Africa to America, is visiting in Holland, and his marriage to Miss Marijtje Urban is to be solemnized on January 26th.

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NEW YORK SOCIETY 1926

NEW YORK SOCIETY       ALAN GILL       1926




     Announcements.



     Services every Sunday morning at 11 o'clock. Doctrinal Class first and third Thursdays of each month at 8:15 p.m.

     These meetings, formerly held in Carnegie Hall, will hereafter be held at 149 East 61st Street, a few doors east of Lexington Avenue. Near the 59th Street Stations of two Subway Lines.
     ALAN GILL,
          Minister.

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FOUNDERS' DAY BANQUET 1926

FOUNDERS' DAY BANQUET              1926


[Frontispiece: Photographs of the interior and exterior of the Church of the Society at Sydney, Australia. Rev. Richard Morse, Pastor.]

NEW CHURCH LIFE
VOL. XLVI      MARCH, 1926           No. 3
     1874-1926.

     In celebration of the fifty-second anniversary of Founders' Day, a Banquet tendered by the Board of Directors of the Academy of the New Church was held in the Auditorium of De Charms Hall on Tuesday evening, January 12th, 1926. The decorations were in quiet colors with soft lights, and a most appetizing repast was enjoyed by the eighty-five guests. Besides the members of the Board and Faculty, with their wives, those specially invited included the only surviving Founder, Mr. Walter C. Childs, who was present with his faithful guitar and led in the singing of the songs, many being the old favorites of his own devising. His declaration to the effect that this was "positively his last appearance" left the assembled company unconvinced. A pleasant feature of the evening was his presentation of a photograph of "Oaknest," the old homestead in Pittsburgh where so many notable gatherings were held in the early days of the Academy.

     This year we are commemorating the fiftieth anniversary of the Academy movement, dated from the meeting of the twelve Charter Members at Philadelphia on the 19th of June, 1896. This fact was noted on the Program of the Founders' Day Banquet, and Mr. Randolph W. Childs, functioning as toastmaster in his most approved style, was delightfully reminiscent of both Founders and Charter Members in his introductory remarks on "The Jubilee Year of the Academy."

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The spirit and active thought of the gathering may be realized by a perusal of the speeches, which are printed in full below in the order in which they were delivered.

     The origin of the Jubilee, as set forth in the Word of the Old Testament, was printed in the Program as follows:
YEAR OF JUBILEE 1926

YEAR OF JUBILEE              1926

     And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years.

     Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land.

     And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.

     A jubilee shall that fiftieth year be unto you; ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed.

     For it is the jubilee; it shall be holy unto you; ye shall eat the increase thereof out of the field.

     In the year of this jubilee ye shall return every man unto his possession.

     And if thou sell ought unto thy neighbor, or buyest ought of thy neighbor's hand, ye shall not oppress one another:

     According to the number of years after the jubilee thou shalt buy of thy neighbor, and according unto the number of years of the fruits he shall sell unto thee:

     According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for according to the number of the years of the fruits doth he sell unto thee.

     Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the Lord your God. (Leviticus, XXV: 8-17.)

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JUBILEE YEAR OF THE ACADEMY 1926

JUBILEE YEAR OF THE ACADEMY       RANDOLPH W. CHILDS       1926

     INTRODUCTORY REMARKS

     BISHOP, BISHOP EMERITUS AND FELLOW ACADEMICIANS: Fifty years have passed since the Academy spirit took form in the organization known as The Academy of the New Church. This banquet is the inception of a cycle of celebrations of the Jubilee of the Academy. And as the trumpet sounds to call us to this feast following the seven sabbaths of years, we go up into the house of the Lord with joy and gladness. True it is that we are not unmindful of our limitations; yet there is a time for all things, and this season is one for thanksgiving.

     Friends, the Jubilee of the Academy, if it be a fruition of the blossom-time of this body, must be a fruitage of joy. For in the early days of the Academy there was present that spirit of charity which blest the early Christian brotherhood.

     If we glance quickly at the twelve men who constituted the vanguard of the Academy, we shall find men of character, men of zeal and strength, but primarily we are impressed by their love for each other. Who were these men? All of us know their qualities on the testimony of living witnesses, and these witnesses constitute an ever-present source of inspiration and support to us. But, with your indulgence, let me sketch crudely their features.

     First of all, there was Bishop William Henry Benade. To courage he added affection, to affection he added learning, to learning he added wisdom, and to wisdom he added vision. He presented that rare combination of a leader of men and a leader of ideas. Indeed, so well you know him that I pass him by, lest a clumsy hand mar the finer vision of memory. But there does Bash through my mind an expression of the late John Pitcairn, who, in speaking of some argument which a number of the counselors had with Father Benade, used the expression, "We were mere pygmies in the presence of an intellectual giant."

     And the very phrase which I have just quoted is the keynote of the character of John Pitcairn. He had sincere humility.

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Yet, withal, his was the singleness of purpose, the executive ability, the quality of subordinating himself and inspiring other men, and fearlessness in single combat when his troops did not fight according to his conscience, which made him a dynamo that drove the wheels of the organization. But the memory of this founder is too vivid with all of us to need any extended treatment at my hands.

     In the Rev. R. L. Tafel the Academy had a profound scholar, as well as a man of energy and culture.

     There was the Rev. Louis H. Tafel, who, with all his serious devotion to the ministry, did not lack a keen sense of wit and humor. He it was who, in rebellion against the foolish notions of a group of Boston New Churchmen, referred to Boston as "Boshtown."

     There was the Rev. N. C; Burnham, whose work endures in the treatise on Discrete Degrees. He had a remarkable memory, and in his blindness toward the end of his life could cite passages in the Writings by page.

     There was the Rev. J. P. Stuart, whose military cloak and hat so impressed his brother counselors with his military aspect that, even in the meetings of the council, Bishop Benade unconsciously addressed him as "General." He needed this militant spirit for the missionary work to which he set his hand. Once, when in a town, he stopped at a hotel preparatory to giving a lecture. He noticed that a stranger stared at his bag. The General said: "You may well stare at that bag. Heaven and Hell are in that bag! If you want to know more, come to my lecture tonight."

     There was Dr. Boericke, at whose home the famous meeting was held on the 19th of June, 1876, at which the Academy was organized.

     There was the Rev. J. R. Hibbard, who had an active mind, but whose attention soon became diverted from the great issues of the Academy.

     There was David McCandless, an iron master who with Scotch persistence upheld the hands of the priesthood to the end of his life. He it was who, when attending a session of the Convention, became disgusted with the heretical remarks of some eloquent orators, and, turning to a sympathetic neighbor, said: "Thank God, I am not a speaker!"

     There was Franklin Ballou, a man of incisive thought, whose common sense views aided in steadying the conclusions of the Academy Council.

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     There was the Rev. Samuel Warren, who, like Mr. Hibbard, became interested in other points than the development of the Academy, and who made way for our beloved Bishop William F. Pendleton.     

     There was Walter C. Childs, whose social talents were of especial service in the period of the Academy's construction.

     If you will pardon a crude verse, I submit the following as a mnemonic aid in making a rough estimate of the founders of the Academy.

B's for Benade, the chief of our clan,
And Franklin Ballou, an incisive man,
And Boericke, at whose home our body took shape,
And Burnham whose lore on degrees made us gape.
C is for Childs, who kept bachelor's hall,
H is for Hibbard, who left in a squall.
Mc's for McCandless, a bonny fine mon,
P is for Pitcairn-our dear Uncle John,
S is for Stuart, the General renowned,
T is for Tafel, a scholar profound,
And also for Louis, who was wise, yet loved fun,
W is for Warren who made way for Father Pendleton.

     And how came these men to meet on the 19th day of June, 1876. On January 12, 1874, fifty-two years ago, four men met at the Atlantic Gardens in Pittsburgh. They were Mr. Benade, Mr. John Pitcairn, Mr. Franklin Ballou and Mr. Walter C. Childs. Mr. Benade was an Ordaining Minister in the General Convention, and his clear insight into the doctrine of the Divine Authority, and his fearless presentation of his views at the sessions of the Church bodies, had singled him out as a man with strong friends and strong foes. The three laymen had accepted the Church with great devotion. They were reading from twenty to forty pages of the Writings daily. They came into contact with this great priest, who found them ready to appreciate the wealth of truths which he presented to them. According to my father's version, these laymen became especially impressed with the futility of the missionary work carried on by the Convention. Great efforts were made to evangelize but without success. These laymen became convinced that the great stumbling-block to the spread of the New Church was the failure to recognize the state of the Christian World.

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They themselves read the doctrine of the state of the Christian World, and saw in that doctrine a clear reason for the failure of the New Church to grow. They presented their views to Bishop Benade, and so among these men was born the idea of internal evangelization, as against external evangelization. The result of the meeting was an informal organization. Mr. John Pitcairn, in his diary for January 12th, 1874, notes that a New Church Club was formed, with Mr. Benade as President, Mr. Ballou as Treasurer, and Mr. Childs as Secretary. It was agreed that Mr. Benade should write a pamphlet on the "State of the Christian World," and that this pamphlet should be sent to all the ministers of Convention, and also to influential laymen. A short time later, Mr. Pitcairn sent the treasurer his check for $500.00 for this purpose.

     In the spring of 1874, Mr. Pitcairn and Mr. Childs sailed for Europe, returning about a year later. Informal meetings at Oaknest were continued. Father Benade undertook to find eight other men in the General Convention who would be suitable for membership in a new organization. The Centennial was held in Philadelphia in 1876, and this brought together men from ah parts of the country. By chance these men met on the 19th day of June at the home of Dr. Boericke, when our own Academy was organized.

     The paper on the "State of the Christian World" was not lost sight of, but Mr. Benade convinced the Council that, before this paper was published, the organization should proclaim the doctrine of the Divine Authority. And thus it was that the publication, Words for the New Church had its inception and that the "Divine Authority" was first treated of, and that the next subject, the "State of the Christian World," was treated by Doctor Burnham, who was what they cheerfully called a "hellist."

     After the formation of the Academy, informal meetings of Academicians were held whenever opportunity afforded, and when members visited Pittsburgh. Oaknest was the scene of these gatherings, and here it was that there grew up that living social life which has set a model for us in later times. Here it was that the reserved John Pitcairn was wont to tread arm in arm with some novitiate, initiating him into the mysteries of the "Chinese War Dance." This was indeed the golden age of the Academy, when its members knew the "balm of Gilead," and when our fathers felt the joy that is in the "beautiful first of things."

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They had, as it were, a realization of that heavenly joy, compared with which all external and worldly joys are as nothing. Youth is never denied something of the realization of that joy; and this was the youth of the Academy; nay, perhaps even more,-its infancy, when heaven was very near to earth.

     Yet, as Lowell truly said:

"Not only round our infancy doth heaven with all its splendors lie,
Daily with souls that cringe and plot we
     Sinais climb and know it not."

     Today the Academy shares the joys and tasks of its youth. Its problems and states persist, and it is to this thought that the next speaker will respond. He is a constructive man. I believe he will build for us an address on sound foundations, with graceful lines, not omitting ingenious curves. But in building this speech I know that he will not consume as much time as in his usual building operations! Mr. Raymond Pitcairn will address us on the subject of "The Old Familiar Problems."

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OLD FAMILIAR PROBLEMS 1926

OLD FAMILIAR PROBLEMS       RAYMOND PITCAIRN       1926

     (At Founders Day Banquet, January 12, 1926.)

     Fifty years ago the Academy was founded.

     In the Law of the Old Testament it is written: "And thou shalt number seven sabbaths of years unto thee. . . . And ye shall hallow the fiftieth year, and proclaim liberty throughout the land; . . . it shall be a jubilee unto you. And ye shall return every man unto his possession, and ye shall return every man unto his family." (Leviticus xxv:8-10.)

     "'Seven' signifies what is holy, and involves an entire period from beginning to end; therefore, the seventh day was hallowed, and in the representative church the seventh year was the sabbatical year, and after seven times seven was the Jubilee." (A. C. 5265.)

     "The first state of the man who is being regenerated is to be led through truths to good, the second is to be led by means of good; the order then becomes inverted, and he is led by the Lord; consequently he is then in heaven, and thence in the tranquillity of peace. This state is what is meant by the seventh day and by the seventh year, and also by the Jubilee. In the first state the man looks from the world into heaven; in the second state he looks from heaven into the world. Nor is it lawful to return from the second state to the first." (A. C. 9274.)

     But "fifty" signifies not only what is full or much; it may signify what is little, as a multiple of five. It also signifies an intermediate between those in a prior degree and those in a posterior degree, for the sake of conjunction.

     My subject is "The Old Familiar Problems of the Academy." Regarding the standard of early years, there yet abides our ancient faith. The Academy stands-and ever will-foursquare upon the Revelation of the Lord in His Second Coming. The Writings are the Word of the Lord in His Second Coming. Today there is perhaps a broader view, a greater appreciation of Swedenborg's mission, a better understanding of the preparatory works of Swedenborg, his Science and Philosophy in their relation to the Revelation itself.

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This study became less active with the apostasy of Miss Beekman; but it will doubtless again receive the general interest of Academy students.

     Harking back to the old familiar problems, we view the Academy in relation to the other bodies of the organized New Church, and the Academy in relation to the Christian World at large. Essentially there is little change. The old issues with Conference and Convention were, and still are:-A full acceptance of the Writings, as against a partial or a qualified acceptance; the New Church distinct from the Old in faith, in practice, in organization, religious and social life, and in education; marriage within the Church, because the conjugial in the home exists only where husband and wife think together in religion; non-interference in the having of children; the vital importance of educating our children and youth in the New Church; education of the Ministry of the New Church; the teaching that perception in the Church is in the doctrine, and not apart from doctrine.

     In spite of human frailties and lack of charity and steadfastness, the Academy has grown in numbers and in external blessings. Of internal states I do not presume to speak.

     In Convention and Conference, there are those who are indeed our brothers in the New Church. But Conference and Convention and their leaders unhappily have reaped as they have sown. If the Revelation is held to be merely an inspired commentary on the Bible; if the Lord's Coming is not held to be by and in those Books which are the Advent of the Lord, but rather a general influx into the Old Church and the world at large, in which the Old Church and the world do not even recognize His Coming; if the leaders in their midst admit that they would not be alarmed if the organized New Church should disappear;-what can transpire but disintegration!

     To many of them, Swedenborg is the great philosopher and theologian-not the Revelator; and with this attitude it is natural that they should place increasing store in men of prominence who notice Swedenborg or quote the Writings with approval, though often, which they fail to see, patronizingly and with condescension.

     Jewish rabbis now proclaim Christ the man, and laud His moral teachings.

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Ministers of various Christian sects, whose enthusiasm for a time was clouded by the horror of the World War, again hail the upward trend of civilization, and see the world growing ever better through the efforts of the churches.

     So New Church ministers of Convention see the "New Christianity" permeating the greater minds in Christendom, enlightening the doctrine of Old Church ministers of different creeds with whom they fraternize and exchange pulpits. To them, the Second Coming is a general influx permeating the whole world. Why should they be alarmed if the organized New Church should disappear! The organized New Church is narrow; they would be broad, and so appear before the world. Some of them espouse all sorts of worldly causes. One minister harangued the last Convention on race suicide, and seriously maintained that France won the war because of birth control, while Germany believed in large families, and lost!     

     As regards the Academy's relation to the education of the Christian World, the Old Church unfortunately has not become less dead. Never was there such chaos of beliefs and works. On the one hand, there is a breakdown of the moral standards upon which society is founded, and on the other, a fanatical insistence upon man-made prohibitions.

     The Scarlet Woman and the Dragon still exert their power. Even the old dogmatic heresies of the past persist. A large painted sign on the corner of a Philadelphia church proclaims:

     CHRIST JESUS SAVES SINNERS WITHOUT MONEY OR GOOD WORKS, ONLY BY HIS PRECIOUS BLOOD.

     Moving-picture plays for the general use of Sunday Schools give the story of the criminal repenting on his deathbed, and attaining glorious salvation. Humanitarian literature is full of the heresy that man has no free will. Criminals are such, only because of disease, unfortunate environment and lack of education; and education in advanced quarters, beginning with little children, is based on self-expression, fosters self-will, and aggrandizes the human proprium-which makes men criminals.

     Moral virtues of the age are based upon expediency. All things are relative. Divine Truth and Divine Law find little place in modern education. Causes of all things are attributed, not to God, but to Nature.

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     The spirit of modern education appears strikingly in Daedalus, or Science and the Future, a little book by Haldane, a professor of Cambridge University. The author depicts most profane and obscene applications of science to the human race. Nevertheless, many of these predictions are startling, and show up much that is stupid in generally accepted philosophy and religion. In summing up, he has this to say of science religion:

     "The time has gone by when a Huxley could believe that, while science might indeed remold traditional mythology, traditional morals were impregnable and sacrosanct to it. We must learn not to take traditional morals too seriously. And it is just because even the least dogmatic of religions tends to associate itself with some kind of unalterable moral tradition, that there can be no truce between science and religion. . . . Christianity has probably the most flexible morals of any religion. . . . This is no doubt an argument for Christianity as against other religions, but not as against none at all, or as against a religion which will frankly admit that its mythology and morals are provisional. That is the only sort of religion that would satisfy the scientific mind"-and with singular lack of humor the author adds-" it is very doubtful whether it could properly be called a religion at all."

     True, there are workers in all fields of education who see the foibles, hypocrisy and fictions of our day and of the past. They recognize that the accepted philosophy and science fail to account for things seen in nature and in the mind of man. The work of these seekers after truth will serve the Church. Those who are not against us are on our part. But we must look deeply into their sincerity, their worldly wisdom, and their culture, to see if they are really on our part. As New Churchmen, we bow to authority,-the Authority of Revelation-before our Maker. The Road to Wisdom is humility, and humility is not the way of modern education. The spirit of the age is contrary to the acknowledgment that man, of himself, knows nothing, that of himself he is evil only. We must not smart under the contempt of those wise in the science and Philosophy of the world. Will these keen workers in the world, seeking the inner truth of life, subordinate the treasures gathered through their own intelligence? Or, when asked to surrender human prudence and their hard-earned human wisdom, will they depart like the Young man, sorrowing because they had great possessions?

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     Upon this fiftieth anniversary, we may well ask: What of our charity and faith, and of the work which the Academy has undertaken? Never was there greater need for the Truth of Revelation, for standards of unalterable truth, for seeing in the light of Divine Wisdom, and for the application of Divine Laws. In some degree we recognize our own weakness and pride. Our opportunity and our mission are so great, and we so very small, we need exceedingly the strength of unity-the bond created by willing well and doing well-from which comes unity of thought and unity in action, which is the law of heaven.

     In states in which there is renewed acknowledgment of fundamental doctrines, we may enter with new affection and deeper insight into truths which at times seem old and trite. The human form of heaven comes from variety of minds in unanimity; and unanimity, as Bishop W. F. Pendleton has stated, is realized when all conspire from a common end, in a common love, to a common use. "Behold, how good and how lovely it is for brethren to dwell together in unity!"

     Are there not at least a few in our midst whose charity will enable them to enter the sabbath state of Jubilee?-among these, some of the saints,-men and women of integrity and conviction, who have gone before?

     As for the old familiar problems, let us think of them as the children-spiritual offspring-conceived in the dawn of the Academy, and of our own natural children, whom we strive to train for heaven, that they may receive the blessing,-" even life forevermore."

"Lo, children are a heritage of the Lord; and the fruit of the womb is His reward.
"As arrows in the hand of a mighty man, so are children of the youth.
"Happy is the man that hath his quiver full of them;
"They shall not be ashamed, but they shall speak with the enemies in the gate." (Psalm cxxvii: 3-5.)

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VITALIZING INSTRUCTION 1926

VITALIZING INSTRUCTION       Rev. GEORGE DE CHARMS       1926

     (At Founders Day Banquet, January 12, 1926.)

     I wish, on this occasion of profound significance to all of us, and, as I believe, in the presence of those men, both in this world and in the other, to whose devoted efforts we owe so many of the advantages we now enjoy, to speak a word of rededication.

     It is often said that the inspiring work our fathers did has been fully accomplished. The Academy has been founded. We cannot repeat that achievement. It has become, for us, no more than an historic event, to which we may look back with gratitude and pride and deep affection, but concerning which we can never feel the same stirring of the blood, the same exalted enthusiasm, as was characteristic of the old Academy spirit. To us has been left the relatively prosaic task of carrying forward what has already been founded, the task of perfecting an external organization, of managing a growing institution, of actually handling with patience and understanding the adolescent youth who come to us. In the midst of class-room discipline and the thousand petty annoyances of our daily grind, we may feel that Fate has not been altogether kind to us. The job that has been thrust into our hands is difficult; it presents many problems for solution; it calls for too much persevering effort, too much patience; it is too unromantic and void of spectacular interest to arouse in us the same state of exaltation as that enjoyed by our predecessors.

     Now this, of course, is true in a sense. And yet it is of Divine Order that the finished product of one generation should become but the raw material of another. We celebrate what the Founders did, because, out of the chaotic material of the past, they brought something new into the world. And we also must produce something new. That which they created was an ultimate organization with a spiritual soul,-an organization known as "The Academy." But that organization is like a vessel that must be poured full of the wisdom of experience by each successive generation. What lies before us is to create a more perfect spiritual organization, a spiritual infilling of the Academy.

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This is a work less obvious, less outwardly stirring, less heroic. It will cause no such external warfare as that which the Academicians of an earlier day had to face, with its loyalties, and its bitterness.

     But such cataclysmic changes in the Church as are represented by the founding of the Academy do not take place every day or every year. They come rather as the culmination of long years of a preparation that has gone forward quietly under the surface. If it had not been for the self-forgetting labor of isolated pioneers, in a steady line from the days of Hindmarsh to those of Benade, blazing a trail through the wilderness, the founding of the Academy would have been impossible. Other great changes, as stirring, producing as far-reaching results, calling for the same strength of manhood and womanhood, will occur again, in the Lord's own time, but only after a period of preparation. Ours is the work of preparation,-a task not of our own choosing, one to which we have been called, in the Lord's Wisdom and Providence, but a task to which we must measure up, if this beloved Academy of ours is ever to reach that future day of new beginnings.

     As a matter of fact, the outward conditions under which our fathers labored were immeasurably more discouraging than are our own. It was from no outward circumstance that their inspiration was derived. What really lifted them above their surroundings, what glorified their labors, was a depth of vision, a sense of a Divine mission, the realization of a great need which they were called upon to meet, so far as in them lay. Nor is it less true with us, that to see ahead, to sense the imperfections of our present situation, to picture dearly goal of achievement, and to concentrate all our efforts toward producing something of vital moment to the Church, will lift us also above what is small and uninspiring in our present work.

     Consider. By the loyal and devoted labor of our fathers we have been blessed with a wealth of facilities, with buildings, equipment, material support, with ideals, valuable suggestions, and fundamental principles. These are the tools with which we must work. But from the present we derive new conditions of life, new modes of thought, new needs and uses that cry out to be met in new and untried ways. In our hands, the Academy must either languish and fade for lack of soil in which to grow, or else it must develop, must grow into something new.

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Our work is truly a creative one, for which we have been Divinely prepared and endowed; and if we are to meet effectively the responsibilities that rest upon us, we must attain as high a vision, as deep a realization of the goal for which we are striving, as was that of the Founders of the Academy.

     I say that the task required of us is one of internal development. It is one of so organizing and perfecting our courses of instruction that they will more effectively bring to our young people the Truth of the New Church. 'This institution must become increasingly a fountain whence the youth who come to us may drink of the life-giving waters flowing forth through the Writings of the Church from the very throne of God. It must become increasingly a place where the bread of heaven is dispensed, where enduring ideals of spiritual life are formed, where spiritual character is built, and where minds become living temples of the Lord in His Second Coming. This has been the hope from the beginning. It is the goal toward which all have been striving. And the progress already made in that direction is not only encouraging; it is phenomenal in the history of human institutions. Certainly I would not detract in the least from what has been done, or from what is now being done. But I think we need to envisage some definite spiritual accomplishment, to which we may set our hands with a feeling of inspiration, and of new, individual possession.

     In spite of all that has been accomplished, we have, to a large extent, and of absolute necessity, borrowed from the world around us. We are only in the beginnings of the New Church. Our perception of the educational implications contained in the teaching of the Writings is relatively primitive and immature. When, individually, we are faced with the task of remaking our own particular course of instruction, of filling it with the spirit and the truth of the Heavenly Doctrine, our minds are shrouded in mists of uncertainty. What, after all, we think, has theology to do with secular teaching? Is it not the sphere of the teacher who is New Church, rather than any particular mode of teaching, that makes the difference? Intellectually we can see that there is something more than this. We have endeavored, and with some measure of success, to do more than this. But the task is not an easy one. In this matter we can only go forward along the way of all human progress, namely, by careful experiment, painstaking study, and a gradual accretion of knowledge.

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For the rest we must borrow from what the world has to give. And it surely is not our fault that we have been born into the midst of a highly scientific, a distinctly unspiritual age, whose educational forms make but ill-fitting garments for that living body of spiritual teaching to which we must temporarily adapt them. It is a fact well recognized, even apart from the question of Religion, that the scientific temper of the day does not produce a vital mode of education.

     Professor James Harvey Robinson, in a little book entitled The Humanizing of Knowledge, has well presented this difficulty. He shows how facts have been taken from their natural setting, and robbed of all human interest by being set in a sort of splendid isolation; how the process of specialization has cut nature into smaller and smaller arbitrary divisions, between which walls have been erected. Specialists, taking possession of these artificial domains, have established in them their own laws, customs, and technical language, until their activities have become utterly unintelligible to the average layman. The dominating passion has been to discover new facts, to invent for them new names, to tabulate them, and arrange them in neat rows which are about as true to their natural connections as are the words in a dictionary.

     This process of extreme analysis has proved marvelously efficient for purposes of research, and for the cataloging of knowledge for ready reference. But it is not adapted to the work of education. For education is not so much a matter of analysis as of synthesis. The human mind grows wisdom and understanding, not by remembering things in isolation, but by establishing vital relations between them. It is prepared to meet the problems of life by learning to see things in their true setting, in indefinite combinations, in marvelous forms of organization and of use. But because the massing of well-ordered facts has become the coveted mark of modern learning, and because education and research go hand in hand, being carried forward by the same men and women, the methods of the one have pressed in upon the other, and have been made part of it by a process of adoption.

     The effect has been, in general, to dehumanize, to devitalize, instruction. The resulting defects in education have been widely recognized, and much painstaking effort has been directed toward instilling life and interest into the class-room work.

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Some of these attempts have been wholly unsuccessful, while others have achieved a modicum of success. Some have produced interest, but in so doing have lost control, organization, and other vital factors. Professor Robinson recommends a total demolition of arbitrary divisions. He advocates an approach to "some phase of human interest, rather than to some field of scientific investigation." In this I believe he is extreme. The greater branches of knowledge are natural divisions, found in nature, and true to life. They are needed helps in the organization of ideas in the normal mind. To destroy them would lead to something of chaos, from which it would be difficult for the student to extricate himself.

     Yet we have the same problem to meet and to solve. And without advocating any radical change, I believe we have in the New Church a means of vitalizing instruction that does not elsewhere exist. I only paraphrase the statement of another modern writer, when I say that the real human value in any branch of learning is not at its center, not in the midst of all the detailed facts discovered concerning it, but rather at the peripheries, where it impinges upon other fields of knowledge. Here, in its interrelations and inweavings with other factors, may its effects, its vital uses, be disclosed. That which the scientific specialist calls the circumference becomes the center for the educator. For in use there is spirit, and there is life. In use there is interest and inspiration. The process of vitalizing instruction will be in the direction of teaching uses, to which technicalities become but subordinate means.

     What do I mean by teaching uses? I mean by it something that can only be done in the New Church. For it is a matter of philosophy, deep-rooted in religion. It is a matter of tracing facts to their causes, of searching out the reasons for them, of discovering the part they play in the great scheme of the Lord's creation. Concerning these things, total darkness exists in the world's universal conflict of opinion, and the lack of any authoritative guide by which men may be brought to some common footing of mutual understanding. The Writings alone afford a key to unlock these mysteries of life. They not only teach that all things are created for man,-for the sake of his spiritual welfare, his regeneration and salvation,-but they make it possible for us now to discover how this is true. Here is their real use. Here is the center of the human interest in them.

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     We see these uses but vaguely as yet. The Founders of the Academy have left us with no more than an indication of what is here to be developed. But the way of discovery is now open. The means are now provided. The unfolding of the living content of all the courses of instruction in our schools may now become a most fascinating field of study, inspiring to the teacher, and vitalizing his mode of imparting knowledge. If there is any subject now being taught that does not contribute to the spiritual life of men, it should be eliminated. Nor are we teaching any subject in a truly New Church way until we have demonstrated, both to ourselves and our students, wherein that spiritual contribution lies. It is to be found, as was said, at the borderland between the great divisions of learning, where they meet and interlock, rather than at the center of a scientific research that is wholly individual to each course.

     I believe that the discovery, development, and ingrafting of these uses into our courses will produce something new in our education. It offers a task well worthy of our most earnest and devoted efforts. It has in it elements of inspiration that should stir us deeply. And it will be a means of genuine progress for the Academy. Certainly it will tend to a greater unity, and multiply contacts between our several departments, imparting a sense of need for mutual help that will draw us closer together, break down the high tariff walls that seem to separate us, and so establish a free-trade of intellectual treasures between us. Moreover, it will cause religion to interpenetrate all of our work fully. For the teaching of religion in a secular course is not the teaching of theology; it is the unfolding of spiritual uses. Both clergy and laity are needed for this. One alone cannot be successful. Both together, working together, interchanging ideas, seeking to concentrate the light of heaven, on the one hand, and the reflected light of natural truth on the other, upon the same point, to the end that, in the uses of things, the Lord's presence may appear, His Providence may be seen, the laws of heaven may be illustrated. And, as a final result, I see in it the means of perfecting the Academy herself. An institution formed to train human minds for life must itself become a greater human mind,-not only a memory, not only a storehouse of well-ordered facts,-but a thinking mind, with a vast network of intercommunications, an association of ideas, whereby it becomes a unit of love and of purpose.

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     Perhaps I am wrong. Perhaps this is not the chief need that confronts us at this day. Certainly there are others almost, if not quite, as pressing. Perhaps, in my youthful enthusiasm (if I may still lay claim to such a thing), I have exaggerated. If so, you will forgive me. As to whether or not this is the best mode of progress I am not concerned, if only, by the discussion of our needs, we are stirred to face and to meet, as the Lord gives us to see, the real task of our day, perceiving in it a task of internal development, of spiritual growth, for the fulfilment of which we are responsible, and in accomplishing which we may pass on something new and something worthy of our generation to those into whose hands we shall relinquish the responsibility when our little task is done.
CHURCH THAT IS NEW 1926

CHURCH THAT IS NEW       Rev. ALFRED ACTON       1926

     (At Founders Day Banquet, January 12, 1926.)

     Mr. Toastmaster and Friends of the Academy: On this occasion, which I think will be looked back to as an historic event, I cannot but express something of the honor that I felt on being asked to respond to this toast; especially when I thought of the early days of the Academy, when it was only a few years old, and of myself coming to the Academy as a raw youth (and some of you know how raw). I am truly grateful for what the Academy has done for me, and I am honored in having the privilege of addressing you on this occasion.

     The thoughts I wish to express were inspired in my mind by the words: "Behold, I make a new heaven and a new earth." I thought of the name of this Church,-the New Church. We have the Most Ancient Church, the Ancient, Israelitish, the Christian, but this is the New Church,-the New Jerusalem Church. Historically, it is so-called in contradistinction to the Old Jerusalem, the Jewish Church,-and also in contradistinction to the Christian Church, which is now called the "Old Church." And yet I feel that there is something more than this involved in our Church being called the "New Church." It is to be the New Church forever; it is to be called the New Church when the Old Jerusalem has passed into the ages, when the old Churches are far removed from us in point of time.

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And it is the New Church because it is forever to be a youthful Church, because it is to receive more and more of that which alone makes things new.

     New things come from within. What is made by God is perpetually new. We see this in nature; for anything that is organic, anything that receives life from God, will never die; it contains within itself the means for new growth, so that, if we look at it from the life which it receives from. God, it is perpetually new. We find this exemplified in our springtime, when we see the newness of nature, when, more than at other times, we see the reception, the play, the activity of life from God. Everything is youthful, living, delightful. It was so in the creation of the world as an earthly paradise. It was a paradise because it was created anew from God; that is to say, it was the created earth so formed as to receive life from God, and to show forth that life in the joyous countenance of nature. Wherever there is influx from God we find what is new. What comes from man alone begins to grow old the moment it issues from his hand. Newness, continuance, life, can be predicated only of the Lord. Eternal newness can be predicated only of what comes out of heaven. And so the Church that descends from the Lord out of heaven is called the "New" Church. It is called "New, not merely because it follows the Old Church, but because it is to be ever new, is never to come to an end. It is the Crown of the Churches!

     It may be, in the history of the Church, that we also, in our General Body of the Church, shall follow the laws of natural organic bodies, and die. Still, the seed implanted in the body will live to create another body, and the New Church will live. Whatever the future has in store, we know that the Divine Truth has come down in such a form that there will ever be preserved among men the vessels to receive life from God, to receive life in new perceptions and new truths, to receive new illustration. And so the Church will remain forever a youthful church, a new Church.

     This quality of newness is always present, active, manifest, in the minds of men when something new comes from God. Take yourselves back to the early days of the Christian Church. See the band of those simple, devoted men who gathered around the Apostles. So great was their mutual love and confidence that they hesitated not to put their wealth into a common store.

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They likewise must have felt a great elation and joy, as did the Founders of the Academy. Something new had come into the world,-a state which they had never experienced before, a state in which they felt in themselves a presence of heaven that bound them together into a spiritual brotherhood. How else shall we account for the fact that, despite obstacles, despite their being ostracized by the wealthy and the learned, despite persecution, they not only clung together, but they had their feasts, they found delight in their meetings, and they instituted that new thing upon the earth, the Feast of Charity. Can we not picture among them also that state which we have spoken of as the "honeymoon state" which the Academy experienced some forty or fifty years ago? Is it not the same story? The Lord had revealed to them something new; and it was this, and nothing from themselves, that created that honeymoon state of delight and charity which has left its traces in history, and has come to the knowledge of the present day. I have no doubt that those men themselves-I have no doubt that the Founders of the Academy themselves-would be surprised in many respects to hear how highly we speak of the state which existed among them. We see the real thing,-the new thing; we see the thing itself, apart from the personalities of the men by whom it came. They also saw this thing, but they saw many things besides.

     Let us turn to the early days of the New Church, when, on Thursday, December 5, 1783, five men in the vast city of London met together to institute weekly reading meetings. There they sit, with the whole of the Writings in the Latin tongue set before them on a table; with one of them reading the Writings, and all of them filled with such a spirit,-a spirit-convinced of the living newness of the Divinity of this new Revelation, of its power from heaven,-that, sitting in a small room in London, they seriously pondered the establishment of a New Church. A small group of unknown men set out to found a Church that was new,-a church that should proclaim the death of the great Churches of Christendom; and this in the city of London, the metropolis of the world, with its ecclesiastical wealth and learning and tradition. Shall we say that the spirit that inspired and led them came from a man? That a man, from himself, could entertain the thought of the establishment of a New Church?

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Can we say that anything which had its origin merely in human understandings could bring that bond of unity, of confidence, of endurance, of living enthusiasm, which led these men to go forward with their world-embracing work? Which led them to succeed in what seemed to be an impossible task? Shall we not rather say that, like the Fathers of the Academy, those five men also felt the joy and delight and the power of something new that had come from heaven to the world? Surely it was because something of a new and heavenly light had come, that they also felt that great delight, that heavenly power, which lifted them above themselves, so that they themselves hardly recognized the state of exaltation in which they were.

     And when, a few weeks later, these men, now twelve in number, gathered together, and seriously considered the institution of a new Church, a new worship with a new priesthood, a new Baptism, a new Holy Supper; when, from a heaven-born and mighty conviction that the Crown of Churches had actually come, that all the Churches around them were dead, belonging to a past age; when, from their conviction, they laid down that small stone which was to grow until it covered the land;-can we say, can we imagine, that it was possible for anything but the Lord's presence, and the reception of that presence, to inspire them to this?-to bring to them the feeling of something new from heaven, which brought with it both a new delight and a mighty power?

     Let me say here that it was at this time that a volume of the Apocalypse Explained in the original manuscript was thought to have been burned. But the man, in whose house the manuscript had been, came in one Thursday night when the rest were gathered together in their weekly reading meeting, and with tears in his eyes, but holding fast in his hands the rescued book, exclaimed: "Thank the Lord, this precious book is saved!" And then the reflection came to them that this volume which had thus been wonderfully preserved from fire contained the explanation of that verse in Revelation which spoke of the two witnesses, and of the man child that was born; contained also Swedenborg's own experiences in Sodom and Gomorrah in the other world. Moreover, one must have entertained with wondering awe the thought spoken by Hindmarsh: "It is indeed a happy augury that these explanations have been saved from the fire. So shall the Church be saved in its infancy; so shall the two witnesses be established by the Lord in the heart of man, safe from the fires of the love of self and the world, by which we are now surrounded."

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     These men also felt the "honeymoon state," the exalted state, the new state, with its heaven-born delights. But, like human beings, unless there is a constant renewal of the life that gives newness, there is apt to be a wearing out. Nothing from man can maintain its newness; for newness comes from within only. In the early days of the Church, the first rift that came to dim the delight in the new Revelation was, curiously enough, on this very question of the authority of the Writings which distinguished the founding of the Academy. The proposition had been made to publish the Arcana Celestia. Some desired this published, simply because the work was by Emanuel Swedenborg, and was therefore a part of the Revelation of the New Church. But others objected, on the ground that the publishing would weaken the authority of the Apocalypse Revealed; and their objection was accompanied by a doubt as to whether the Arcana Celesta'a was itself fully authoritative. As a result of this difference, five of the members got together and published the Arcana Celestia at their own expense. This was just a little rift in the hitherto clear sky under which the early receivers of the Writings had met together. The real division came a little later, with the question of the separation of the New Church from the Old. The camp was divided into separatists and non-separatists. The former prevailed, and this so thoroughly that non-separation ceased to have any part in the general thought of the New Church at that time.

     But with the establishment and growth of the external New Church, there came also a wearing away of the old friendship, and of the early and glowing enthusiasm. The seed of the early spirit, however, was still alive; it still remained, ever ready to spring into a new growth. And in after years, when the time came for the growth of that seed; the Academy was established. The Academy came as the renewal of that delight which comes from the realization of the presence of something new from heaven, of that delight which had produced such great fruit in Hindmarsh and his associates. The Academy was a new realization of the nature of the Lord's presence in the New Church.

     In Hindmarsh's day, the acknowledgment of the presence of the Lord in the Writings led to the full realization that the former Christian Church was dead, and this, in a short time, led inevitably to disagreement and division.

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When the time came for the small circle gathered around Hindmarsh to ultimate their faith, and actually to establish a New Church, a new view developed,-the view of the non-separatists. Some thought the New Church to be not a separate Church, with distinctive worship, but a regeneration of the former Church. It was on this question that the first conflict was waged. The battle was won for the Separatists, and won for all time; for the distinctiveness of the New Church is now a settled and undisputed fact.

     So with the founding of the Academy. The realization of the Lord's real presence in the Writing; brought with it the realization that now, in the New Church itself, something was being lost; that the New Church was going backwards, not forward; that it was repeating the general teachings of the New Church without any advancement into their meaning, and even with a loss of the early enthusiasm and understanding. And so the Founders of the Academy formed the nucleus of a new movement, a new revival. They gathered together, they read the Writings, they discussed them with eagerness and delight, and they were the instruments on earth by which the Lord's presence in the Writings became to us something new, as it were. It was this new presence, and not the men themselves, nor any special ability they had, which produced that state of activity of thought, of delightful consociation, of illuminating studies, which we have wondered at and admired.

     The efforts of the early Academy were directed to resisting a state that was growing in the Convention, a state which was indicated largely by a failure to recognize that the Old Church is dead, and that the New Church must maintain its distinctiveness. The fight then waged has now been won. We are so firmly established as a body founded on the Divine Authority of the Writings that we no longer have any fight with the Convention. For us, the issue is of the past, the battle has been won. But still, if the Church is to grow, there must always be an increase of the Lord's presence in some new light, some new illustration. Otherwise, the Church will cease to
be new, will cease to be youthful.

     The problems that face us now are not the same as those that faced the Founders of the Academy. We are now in the midst of a science so materialistic that it has almost ceased to fight against the Divinity of the Lord.

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Assuming that the battle has already been won, we are surrounded with such utter materialism, that, with all our teachings, it needs constant effort to resist the subtle influence of its authority. Here, in these new times, there must be new illustration, whereby we may see that science, as well as religion, is the scene of that theater in which the Lord's Love and Wisdom is displayed.

     The movements of the past,-the activity of the early Fathers, the work of the Academy,-did not come out of nothing. They were realized because the men who were active in them read the Writings. The Founders of the Academy did not come together in order to read the Writings; it was the reading itself, and the study, that brought them together, that made them awake to the needs of the day, that prepared them as human instruments for the reception of something that was new in the Church. It is for us also to reflect whether we are keeping ourselves in the state to receive what is new from the Lord. It seemed some years ago, when Miss Beekman's work came out, as if we were again to have a revival of the past state of the Academy. A new reading of the Writings commenced,-a seeing of things not before seen, and withal a great delight. But this dawning of a new state was nipped in the bud. Questions and doubts arose which produced a mixed state, and there Seemed to be a halt.

     Yet, if we remain faithful, if we study the Writings, if we hold our minds firm against the influx of materialism, not only in respect to the belief in the Virgin Birth of the Lord, but in respect to the active, living presence of spiritual things, manifesting themselves on every plane of nature and science; if we are willing to be martyrs, testifying to the truths of the Second Coming; if we do this, and read the Writings; then, I say, there will surely rise among us leaders who will lead the Church onwards. And these leaders will find support, and will inspire enthusiasm, only if they find men who are reading the Writings. And then will come a renewal and increase in those states, the thought of which in a former generation inspires us today. "Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord," that thus we may preserve among us the affection of truth, preserve it by means of the reading of the Writings, that the Lord may enlighten us with fuller realization of His presence, and thus ever preserve with us the Church that is new.

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STATE OF THE ACADEMY 1926

STATE OF THE ACADEMY        N. D. PENDLETON       1926

     (At Founders Day Banquet, January 12, 1926.)

     This will be a propitious opening of the Jubilee year. Fifty years or more have passed in the life and history of that unique body of the New Church, called "The Academy. That period is one that is Divinely significative. It represents the completion of an old state, in a large and general way, and the opening of a new one. Now we rarely have a meeting at which we do not speak of the completion of certain states and the beginning of others, because that is a continual process with us. We have some idea of states that have passed, and, with some exceptions, of those that are present. But the states that are to come, in the mercy of the Lord, are unknown to us; and we may well be pleased in the fact that they are unknown, because it is the teaching of the Doctrines that there can be no human happiness Unless the future be unknown to men and angels. The future is known to the Lord alone. So when we think of these fifty years that have passed, and while we realize that the Academy has doubtless undergone many minor changes, and has seen considerable development in its principles and in its uses, we may claim none the less, at least for the purpose of this evening's thought, that me stand as yet as one with, and a part of, the first fifty years of the Academy of the New Church.

     And in thinking of this, one's mind naturally leaps over the intermediate states, and goes back to the beginning. I have in my thought one or two things to say this evening. First, I want to read you a brief statement, as follows: "We joyfully take the Heavenly Doctrines as our guide. They are a Divine measure of all things. They are the Tabernacle of God with men. They are the Lord Himself in His Second Advent. They are the final analysis of all that has respect to God, and to man, and to the relation between the two." This statement I take as my own confession of faith. But it is not my own. It was given in the very beginning of the life of the Academy. It is from the Prologue to Words for the New Church, and I think it is a complete statement of our faith today concerning the Writings.

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In those words, which I find very impressive, the Writings of the New Church were canonized, raised definitely and distinctly from the plane of illuminative and explanatory books to the plane of definitive Divine Revelation. I believe it has been the use of the Academy to do this thing,-to raise those Books to that plane. It was inevitable that it should be done; but it fell, in mercy, to the Academy to raise those Divine Books to their rightful place in the mind and heart of the Church.

     You know that it is always a necessary process. The Lord has never given a Revelation which was at once accepted at its full value by the Church. Such acceptance has always been a slow process, requiring many years for the Church to realize fully the nature of the gift that the Lord had given. It was the case, we know very definitely, with regard to the Books of the Old Testament, which were but slowly recognized; and we also know that, in the beginning of the Christian Church, the Word of God for many years meant strictly the Books of the Old Testament, although they had the works of the Evangelists. It was only after a considerable period of time that the first Christian Church placed the Books of the Evangelists on the plane of the Word of God, and it is very interesting for us to realize that the New Church has repeated that history.

     It is impossible that men should at first realize the nature of a Divine gift. They at first see something Divine in it, which they feel but vaguely and obscurely. Only after a long time do they come to the complete realization of the Divinity that lies therein. You know it was so with regard to the Lord Himself id His relation to the Disciples. You know that the early and first Christian Church, throughout its whole period of life, never fully grasped the true Divinity of the Lord. It was left for the Church of the New Jerusalem to receive that doctrine. The Church of the New Jerusalem, in its beginning, emphasized that doctrine, which became its heart and soul. And you will find that early New Churchmen were most profoundly impressed with it. They saw the thing revealed long before they realized the Divinity of the Revelation itself.     

     Now, as I have said, it was the Academy's peculiar use, formally and as a Church, as a whole, as a body, as a group of men, to come into a complete and full recognition of that great fundamental truth concerning the nature of the Writings.

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And the words that I have read to you tonight are the first formal expression of that formula for a group, a Church. I was particularly struck with the words quoted, because of my own personal experience. I came into connection and touch with the Academy as a youth, a few, very few, years after it began; and I entered the Theological School in its earliest days. It seemed to me, and I can remember giving expression to the thought not so very long ago, that in the early Academy they stressed the idea of the Divine Authority of the Writings, but, so far as I was aware at the time, there appeared to be a gradual development of that idea, step-by-step, until finally, I thought, the claim that the Writings were the Lord in His Second Coming was subsequent to the founding of the Academy. But I find that I was mistaken. I had not noticed the fact, but the full and complete statement, carrying the doctrine to its highest terms, was made right in the beginning; namely, claiming for the Writings that they were the Lord appearing in His Second Coming.

     The state of the Academy since those days has been, I think, a loyal and faithful holding to that conception of the Writings. We may have been unable to realize that truth actually in ourselves. We may have been unable to make our children realize it fully. In spite of the fact that the Writings are the Lord Himself speaking, manifesting Himself, still men in this world labor in the process of reading those Writings. It is not easy to get men to go to them and read them, and to see and feel that the Lord is speaking to them. That is the truth, but it is very difficult for men to realize it, owing to their natural states of mind, their worldly affections. I would not interject a note of discouragement, but I do believe that, in the beginning, in first states, the truth was realized in a sense more keenly than later; and that is one of the great reasons why it is necessary,-as Mr. Acton has so eloquently demonstrated tonight,-that the Church should enter into new states from time to time, because when the Church enters into a new state of thought, a very notable and very remarkable thing happens. If a new doctrine of truth comes, if a new state of life comes, it has this effect: it makes men go and read the Writings all over again in the light of that new doctrine; and a wonderfully vivifying process takes place as a result.

     We are human. We cannot read the same formulas over and over and over again, and realize that the Lord is speaking with us.

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We must feel that there is something alive given in those formulas; they must be renewed from time to time, as if from within, by the higher and clearer light that comes from some advanced state of thought and perception in the Church. And it is, of course, our hope and our faith that the Lord's Church will from time to time experience this. Such a thing will not come because we demand it, any more than a temptation will cease because of our prayer. We cannot call upon this advance when we want it. It comes only in the Lord's Providence; in His good time He brings about a new state. It does not come from any man; it comes from the Lord Himself; but it is prepared for unceasingly by the states of men. When the time comes, a new light is given, and then the Church is truly vivified. The state lasts for its time, for its period. Now, whether we are entering upon a new state, or whether we are just passing out of the new state, that is of God's own Providence. But when it comes,-and it comes surely, like the rising of the sun in the morning,-there is a new light given, the Writings are read anew, and the blessing of the Lord is given.

     The state of the Academy is, in one sense, the state of the men and women who make it. In this, it cannot be externally what it was many years ago. It cannot be now what it will be in the future. But as we have it today, we have indeed great cause for giving thanks to the Lord for His mercy to us in giving us at least some little realization of the nature of the heavens to come, and a vision of the Lord our God therein. As stated in the Prologue to Words for the New Church, these things are "disclosed"-I was impressed with the word-these wonderful mysteries of heaven, these Divine mysteries, are now "disclosed" to the world. Let us join in the prayer that these disclosures may ever continue from day to day.

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SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

     LESSON 15-A STORM, AND A LEGION OF DEVILS. (Matt. 8:18-34)

On the way to the ship          ch. 8:18-22
The storm at sea                :23-2 7
Men possessed of devils           :28-29
The swine destroyed by the devils:     30-34
(See also Mark 4:36-41; Luke 8:22-25.)

     Storms of tremendous violence are still common on the Sea of Galilee; and one remarkable feature about them is that they come without the slightest warning. The reason for this is interesting. The Sea of Galilee lies about 700 feet below sea level; consequently, when the sun is at its height, tremendous heat is generated. To the north of the Sea of Galilee stretch the Lebanon Mountains, which are very high and often snow capped. Now breezes from the north blowing over these mountains are brought to a very low temperature, with the result that when they reach the Sea of Galilee they fall with great impetus driving the warm air upwards and creating a circular motion that whips the sea into foaming froth.

     The Lord sometimes betook Himself into solitudes, away from the people, because His body needed rest and sleep, and He had many other kinds of work to do besides healing physical diseases. Now He proposed to cross the Sea of Galilee, and as He was going to the ship a scribe accosted Him. Like all the Jews, this scribe was expecting a Messiah to be a great Jewish King, and was willing to follow Him even to the utmost danger. The Lord's answer,-"The Son of Man hath not where to lay His head,"-meant that He was not welcomed by the Jews. For His kingdom was not of this world and His spiritual kingdom could not be established among them. Holes and nests are dwelling places for wild animals, but the Lord had no home. It was in the human heart that He had no home. The fox-like deceits had holes, and the birdlike falsities had their nests, but the love of God Messiah found no resting-place.

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The other questioner was shown that it is the first and foremost duty to follow the Lord, and in the internal sense the "dead man" represents the Old Church, which cannot be revived. And so He came to the sea.

     The ships used were not large,-most of them fishing boats which two men could easily handle, and able to carry about a dozen passengers. The storm came suddenly. It was really an attempt of the hells to destroy the Lord, and it represents the storms of life that seek to destroy each one of us. Evil spirits, we are told, especially like to attack us in our sleep, when we are the most helpless, and would do so were it not for the guardian angels sent by the Lord to "bear us up, lest we dash our foot against a stone.''

     And so they tried to overwhelm the Lord while asleep,-vainly, of course, for the Lord's Word had power to still even these raging waters. He called His disciples "men of little faith" because they then acknowledged Him as one sent by God,-a Prophet, but not as the Omnipotent God Himself. This is just the difference between the Old Church and the New Church today. "Little faith," like that of modern Christendom, does not protect against the bells and the evils thence. But a faith in the Lord Jesus Christ, as the Omnipotent and only God, can save us from every peril. We should pray to this God every morning and night; for it is His infinite protection that keeps us in safety while we are unconscious in sleep. This He does through the sphere of celestial angels.

     In our last Lesson, we spoke of those possessed with devils. We shall hear much of them in the Gospel story. Here we have two special cases mentioned. Possession or obsession is similar to some kinds of insanity or lunacy; yet it does not mean that the man's own mind had been disorganized or destroyed, but rather that a will and an understanding other than his own had been superimposed upon it. In this case, a legion of devils inhabited their poor victims, driving them hither and thither at their pleasure, forcing them to live among the tombs. Now most of the tombs in that country were either natural or artificial caves in the soft limestone rocks of the hillsides. In the bells, the devils dwell in holes and rocky caverns.

     The devils wished to enter into the swine, because these creatures agreed with their own unclean lusts,-greed, avarice, etc. The Jews were raising swine, although it was forbidden by their law.

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This represented how they "made their law of none effect through their traditions." Infernal spirits cannot endure the presence of the Lord, of genuine truth from Him; hence they cowered before the Lord in abject fear and terror, and tried to escape from Him. Even in the swine they were too near, and so they cast the whole herd violently down a steep place into the sea, and they were drowned. This represented their eternal judgment to hell.

     The Lesson is a warning to us against keeping spiritual swine, which is forbidden in our law. For just so soon as we harbor, and cherish, and feed, and nourish filthy loves, just so soon do they attract evil spirits from hell, who make their abode with us in our evils. Our only help is the Lord's power with us.

     LESSON NO. 16-EVENTS AT CAPERNAUM. (Matt. 9:1-33)

The palsied man               ch. 9:1-8
The Calling of Matthew          :9
Those whom the Lord came to save     :1-13
About fasting                    :14-17
The Daughter of Jairus          :18-26
The blind and the dumb           : 27-33
(See also Mark 2 and 5, and Luke 5:18-39.)

     Capernaum was a marvelous city in days gone by. Today it is only a waste place marked by a few lonely ruins. And yet it was the Lord's adopted city, and in the story is called His home. The Nazarenes, you will remember, attempted to hurl Him from the cliff whereon their city was built. From that time on Capernaum became His own city. It was situated on the northern shore of the Sea of Galilee, in the fruitful plain of Gennesaret. It was the busy center of three industries. Thither fishermen brought their fish from the lakes to be sold, the farmers from the plains marketed their crops there, and the caravans traveling from Damascus to Egypt made it one of their stopping places. It boasted a synagogue built for the Jews by the Roman Centurion quartered there. Capernaum had a very cosmopolitan population, made up of both high and lowly Jews, Romans, Greeks, Tyrians, Sidonians and other Gentiles. And so it was a place from whence the fame of the Lord's sayings and miracles could be spread far and wide; it was truly an ideal spot for the center of His Galilean ministry.

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     In our last Lesson we read of the Lord's crossing the sea, and of His doing wonderful things on the other side. Now He has come back to His own city, and two of His miracles performed there have been discussed in a former Lesson; namely, healing the disease of the palsy and casting out devils. The fact that He performed this form of miracle repeatedly shows us the nature of regeneration, that it is not accomplished in a moment, that the demons cast out today may give place to others that must be cast out tomorrow. It is a continuous warfare, even unto the end, and man needs constant faith and constant prayer to gain salvation.

     But several events are here mentioned which are new. The first is the calling of Matthew to be His disciple. Matthew, who is called Levi in Mark 2:14, is the man who wrote the Gospel that we are studying. We all love Matthew instinctively for what he wrote. But the Pharisees thought it very peculiar that the man who proclaimed Himself as the Messiah should choose a hated tax-gatherer for one of His disciples. For Matthew was a publican, and the publicans were the men who gathered the custom receipts for Rome. This tax was hated by the Jews; and any Jew that would accept the office of gathering them for Rome was despised as a traitor to his nation. Very often the people had just cause for hating such a one; for he worked on a commission basis, and often was exceedingly extortionate.

     Matthew obeyed the Lord's call at once, and made a great feast at which the Lord was present, and where we may suppose many of the friends of Matthew were also publicans. At this the Pharisees were still more enraged, to think of the Lord's eating with publicans and sinners. But when He heard of their indignation, the Lord said, "I will have mercy, and not sacrifice; for I am not come to call the righteous, but sinners to repentance." (Verse 13) We should never forget these words of the Lord; for as soon as we become church members, we are tempted to become Pharisaical, and to look upon the outside world as "publicans and sinners." Let us remember, then, that we have a duty toward those who have not entered the New Church, and that the Gospel of the Second Advent is for them as well as for ourselves. Pride is a monstrous evil which must be shunned continually.

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     But all the rulers of the Jews were not hard-hearted. We remember how Nicodemus, a ruler of the Jews, came to the Lord by night and sought His wisdom. So now Jairus was a ruler of the Jews, and he came to the Lord and begged Him to come and raise his daughter from the dead. This was a new miracle, and one of greatest importance. But on the way to the house of the ruler, while the throng pressed Him, a woman touched the hem of His garment, and was healed immediately. The Lord felt virtue go forth from Himself, and He stopped and called her to Him, and said: "Be of good comfort; thy faith hath made thee whole." We learn two things from this: first, that to be in touch with the Lord, even with the hem of His garment (which signifies the most external truth of His Word) will give health and salvation; and second, that we need faith, in order to be helped by the Lord.

     Faith is a great and noble thing, and is not confined to religion. If we have no faith in a doctor, he can do nothing for us; if we have not faith in the strength of a bridge, we do not walk on it; if we have not faith in a teacher, we do not give our children to his care. So with almost everything in life; there must be faith in the doctor, in the bridge, in the teacher, if we are to be benefited by them. How much more must this be so with the Lord, if He is to help us!

     Passing on, He came to the house of the ruler, and, putting aside the mourners, He went in and took the maid by the hand, and she arose. What a beautiful picture of the resurrection into heaven which the Lord effects with every child that dies! Below are the mourners of this earth, but in heaven the rejoicing angels. Death is the gate of life. And we are told that it is only the Lord's great love that has the power to draw forth the spirit from the body, and raise it into eternal life. He is present at every bedside where death has rendered useless the natural body How often He says: "Maid arise!" The Lord, when in the world, raised several people from the dead, and He always did it to show that He has the power over death itself, and that He raises all men into eternal life.

     But there is an even deeper meaning in this miracle. The most terrible death is not of the body, but of the soul through sin, for this is eternal death. All of the Lord's acts on earth were to help men from falling into that death. And so man may have perfect assurance that the Lord will always come to him and save him if he asks for His aid.

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     The Lord did many more miracles in Capernaum, and His fame was noised abroad. The Sidonians carried it back to Sidon, and the Tyrians to Tyre; the caravans took it down to Egypt, and the Romans to Rome. The Greeks spread it through Asia Minor. And thus remains were implanted which made possible in later times the spread of the Gospel of the Lord Jesus Christ to all the people that "sat in darkness," of whom it could truly be said, "They saw a great light."

     LESSON NO. 17-SENDING FORTH THE TWELVE. (Matt. 9:35-38 to 11:1)

The need of laborers               ch. 9:35-38
The twelve apostles ordained          ch. 10:1-4
Particular instruction                :5-15
General counsel               :16-42
The work is resumed               ch. 11:1

     The Lord's life on earth was an extremely busy and arduous one. He was ever doing the work of His Father. A strong picture of His ceaseless activity is given in chapters 9:35 and 11:1. He traveled continually from city to city, preaching the New Gospel and healing all manner of diseases. But now we come to a momentous event in His life,-the calling of the Twelve Disciples. Before this time He had many disciples or "learners," but from this larger group He selected twelve men to be closer to Him and to aid Him in His work. These twelve were called the "apostles" or those "sent forth." Their names are given in 10:2-4, and should be memorized by every child.

     In Mark 3:14, we read that "He ordained twelve, that they should be with Him." In another place it is said that "He put His hands upon them." The word "ordination" means to be brought into order,-the true order for the reception of the transfer of the Holy Spirit. Thus the Lord Himself instituted a priesthood, that certain men might be set apart for that use; and the Writings make it clear to us that the vitality of the Church depends upon a priesthood that is in order, in which there are successive degrees, corresponding to the degrees of order which are in heaven.

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The three degrees of the priesthood in the New Church are Bishops, Pastors, and Ministers, all having certain offices in common, while to each degree is granted its special uses. The special uses of the First Degree are evangelization and the sacrament of baptism. The special uses of the Pastoral or Second Degree are the government of a society, the administering of the Holy Supper, and the solemnizing of marriages. The special uses of the Episcopal of Third Degree are the government of a Church and the power to ordain ministers. The higher degrees have all the functions of the lower degrees, together with the special functions of their own degrees. Thus is the Church founded upon order.

     The Lord noted the fact that the spiritual harvest was ripe, and urged His disciples to ct pray the Lord of the harvest to send forth laborers into His harvest." The harvest is still ripe, and there is ever need for new men to enter the ranks of the ministry; and we should remember that the "call" is one that comes in many ways. Sometimes it comes as the "still small voice"; at other times it comes with splendor and arresting power. The ministry is a noble use, and one that requires the highest talents to perform. Let us all pray the Lord of the harvest to send forth laborers into His harvest!

     Twelve disciples were chosen because the number "twelve" signifies all the qualities of the church. All the things of the church rest upon its truths and goods; they are its foundation. So the twelve apostles were the foundation of the Christian Church. They labored all their lives to establish it. Consequently, John saw their names written in the foundations of the New Jerusalem. (Rev. 21:14)

     The time was not yet ripe for effective work among the Gentiles, and there was enmity between the Jews and the Samaritans. The first task was to gather the remnant from the Galileans and the Jews, for they at least worshiped Jehovah, and were acquainted with the Word of the Old Testament; and the Lord founds every New Church upon the Word of the former Church, adding to it the Word that is new. When He came into the world, He added the Word of the New Testament; and when it came to found the New Church, He added the Word of the Writings, making the threefold Word complete, as the threefold heavens have been made complete.

     The message which the apostles were to preach was, "that the kingdom of heaven is at hand!"

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Heaven is where the Lord is, and it is with every man who loves the Lord, and keeps the precepts of His Word. The powers with which the apostles were endowed showed that they preached from the Lord's authority, not their own; and the spiritual counterparts of these powers are granted to all sincere ministers. (See verse 8.) The living Gospel will heal spiritual sickness and leprosy, and it will cast out the infesting evil spirits. It is the hope of the church.

     The story of Sodom and Gomorrah, mentioned in verse 15, should be looked up in Genesis 19:1, 24-28 and 18:20, 11. The angels there mentioned were messengers of the Lord; in seeking to abuse them, the people rejected the Lord and brought the curse and destruction upon themselves; it is a picture of hell, and of the judgment upon the evil. For an example of what happens when there is repentance, see Jonah 3.

     In the general counsel which the Lord gave His disciples (vs. 16-42), there is given a warning and an encouragement. The warning is about the hardships which the apostles were to endure. Oh for the courage to face these with a manly heart! But in such temptations they were to rely upon the Lord in His mercy. For was not His Providence in the least circumstance of life,-the fall of the sparrow and the numbering of the hairs? There will be strife when we really endeavor to love the Lord and the neighbor,-bitter external strife, still more bitter internal strife; for natural loves must be overcome and made subordinate. Those of "one's household" are the things that we have from heredity,-our proprium, our selfishness. The "father and mother" that must be abandoned are the loves of self and the world, and the "relations" are the related loves that are derived from the conjunction of evil with falsity. These are the foes that people the mind and the heart from birth and hereditary inclination; and they must all be given up for the sake of His kingdom. We cannot all be apostles, but we can all be disciples, and carry the mark of the disciple with us, which is the daily cross, cheerfully borne for the sake of our "Lord and our God."

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RELIGIOUS TRAINING OF CHILDREN 1926

RELIGIOUS TRAINING OF CHILDREN       CHARLES E. DOERING       1926

     CHILD PSYCHOLOGY IN THE LIGHT OF THE NEW CHURCH, AS APPLIED TO RELIGIOUS TRAINING. Three Addresses by the Rev. E. J. E. Schreck. American Edition. Boston: Massachusetts New-Church Union, 1924. Paper, 42 pages. Price, 30 cents.

     As we learn from the Prefatory Note, these Addresses were originally delivered in London to the Metropolitan District New-Church Sunday School Union and the New-Church College, at their joint invitation. We are also told that the "unanimous desire of those who heard them has led to their publication" in the form of this brochure, and " it is hoped that they will be of service, not only to Sunday School teachers and students for the ministry, but also to parents, and to such of their older children as can help in the training of their younger brothers and sisters." The Addresses admittedly "present the mere rudiments of the subject,"-an outline of the multitude of things taught in the Writings and in Swedenborg's philosophy, but things that should be known by everyone who has to do with children.

     The work begins with a description of the constitution of man at birth, in that he has a soul directly from God, a body from the world, and faculties which are to be developed into a mind formed by the interaction of the two influxes, through his soul and body. The successive periods of Infancy, Childhood and Adolescence are treated in order, the characteristic qualities of each age being noted, with suggestions as to the method of instruction adapted to each, so that plane after plane of the mind may be properly formed in their order. Truly a worthy desideratum, though one has difficulty in seeing how it can be carried out, with the Sunday School having the child only part of one day for instruction, while secular schools are preparing it for the world during the other six days of the week, as suggested on page to, where we read: "For, remember that your part in education is not primarily to prepare the child for the world,-this is being done in the secular school during the six working days of the week,-but on the Lord's Day you must concentrate on preparing him for Heaven, and therefore for regeneration."

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     We might infer from this statement that the author had adopted the quite common concept of the learned of the world, that the human mind is, as it were, divided into compartments, one of which is for religion, and the others for other things, and that there is no relation or communication between them. Hindmarsh was emphatic in what he wrote on this double mode of education: "It was soon found that the defects of the weekly mode of education were such as in a great measure to preclude the furtherance of their main object, religious instruction. For the children, being left during six days of the week to attend other schools, wherein principles hostile to the New Church are commonly insinuated into their infant minds, the effect of their Sunday's instruction is for the most part counteracted in such a way as to leave slender hopes of their proficiency in the new doctrines; or rather, by this double and contradictory system of education, their perceptions of spiritual things are neutralized, their minds poisoned by false principles of theology, and in the end they themselves rendered incapable of discerning truth from error." (Rise and Progress of the New Church, p. 390.)

     The author of Child Psychology, of course, is not in favor of any such divided education, as is clear from the tone of the counsel he gives throughout the pamphlet. As an example, we quote the closing words of the final chapter, on Adolescence: "Yes! the Word is a wonderful storehouse for the instruction of the adolescent, to initiate him into the responsibilities of manhood and citizenship, and to show him, under the guidance of the Heavenly Doctrines of the New Jerusalem, the working out of the laws of God in all departments of human life, and under all circumstances of history. His admiration and love for the New Church grows. Its appeal to the reason gratifies him. Its answers to all his questions satisfy him. The New Church encourages him to think. The New Church leads him to a beautiful spiritual life. The New Church makes the kingdom of heaven a reality. The kingdom of our Lord Jesus Christ enlists his loyalty, devotion and love." (P. 42.)
     CHARLES E. DOERING.

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ANNUAL COUNCIL MEETINGS 1926

ANNUAL COUNCIL MEETINGS       Various       1926

     BRYN ATHYN, PA., FEBRUARY 2-1, 1926.

     DEDICATION OF THE COUNCIL HALL OF BRYN ATHYN CATHEDRAL.

     On February 2d, at 9 a.m., a Service of Dedication was held in the recently completed Council Hall of the Cathedral, a photograph of which appeared as a frontispiece of NEW CHURCH LIFE for January, 1926. The building has been in process of erection for about five years, and is the result of most painstaking study and minute care in architectural design and workmanship. It is situated immediately south of the chancel of the main church, with which it is connected by corridors and clergy rooms. The style of architecture is in marked but interesting contrast with that of the main building, being based upon the Romanesque of an earlier century. It is of solid granite without the soft-stone trim characteristic of the later Gothic. The heavy buttresses and the simple lancet windows give an effect of great strength; but this is combined with an exquisite proportion that avoids all feeling of austerity. The tower, considerably lower than that of the church, is unique in having a sharply gabled roof of solid stone of a rich brown color, surmounting a stone vaulting. The Undercroft, with door of stone at grade level, and ceiling of white oak beams, is lighted by pointed, unglazed windows in groups of three, inclosed in a round arch set: in the inner wall. This design runs around the building, with two round arches forming the doors at the east end.

     Above the Undercroft is the Council Chamber, with high ceiling supported by roof-trusses of oak. A rose-window lights the western wall, and a triple lancet window the eastern. At the east end is a raised platform used as a chancel, upon which is a beautifully carved Repository of oak. The floor is of teakwood from India. In the corbels supporting the roof beams, six in number, are carved heads of men who, in their life-time, made a marked impress upon the Academy movement.

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Those depicted are: Rev. Robert Hindmarsh, Rev. Richard de Charms, Sr., Mr. John Pitcairn, Bishop W. H. Benade, Mr. Walter C. Childs, and Bishop W. F. Pendleton.

     Here a simple Dedication Service was conducted by the Bishop, assisted by the Rev. George de Charms, the latter reading the Lessons from I Kings 7:2-13, and Apocalypse Explained 219, and the congregation singing several hymns.

     Mr. Raymond Pitcairn presented the Building to the Bryn Athyn Church, with the following address:

     "BISHOP: This Council Hall, its tower, reception room, and the new vestry, are complete for use. Their design and building were committed to my charge. They bear the affection of all of us who worked upon them, and that of Mildred, Theodore, and Harold Pitcairn, who contributed toward the work.

     "Before this assemblage, in the presence of the Lord, I give possession of these buildings to the Bryn Athyn Church, in token whereof I give to you, Bishop, Pastor of the Bryn Athyn Church, and President of its Corporation, a key.

     "May this Hall stand for strength in council, and for unity in the General and Local Church,-a gift of God, free from the selfishness of man."

     The Bishop, receiving the key, then delivered the following Address:

     DEDICATION ADDRESS.

     In the dedication of this Building, and especially this Hall, the uses of council and instruction stand out as those which it is designed to serve.

     Council implies all that is involved in those formal conferences called to investigate and determine upon measures having in view the well-being of the Church. Such council as this has characterized our Church from its beginning. We recognize that only by a repeated return to a spirit of communal deliberation may the Church enjoy that freedom and enlightenment without which obscurity and discontent will intervene, to the detriment of all good uses.

     However, it is understood that, while the function of council is important, yet it has in our minds definite and well-marked limitations.

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While council implies all that is involved in formal conferences called to determine upon measures and policies for the welfare of the Church, yet these measures are not those which brought the ecclesiastical councils of the first Christian Church under the ban of the new Revelation. Councils in the New Church are not called to determine doctrine, or for the purpose of prescribing faith. The doctrine of the New Church is already drawn and its faith prescribed by the Lord through His chosen instrument. Advance thereon, or development therein, is to be left to the free thought of the Church, guided, in so far as may be in freedom, by the teaching of those who have placed themselves under the Lord's guidance, and who have consecrated their lives to the study of the truth, with a view to service in the work of saving souls. This way is not of our devising; it is the way of the Lord's choosing. It is, therefore, the orderly line of advancement. And while the advance in this way is ever variable, and at times broken, yet is it the only possible, because it is the human way of the Lord's leading.

     The councils of the New Church are not for the purpose of pre- scribing formulas of faith, but to discuss the truths of faith, and to forward measures of administration intelligently. To this latter end, the first need of church counselors is that their minds may be furnished with spiritual knowledge, that they may be sufficiently instructed in the truth revealed, so as to be able to give wise counsel with reference to the policies and measures to be adopted. Therefore, a most important side of the work in council meetings is the reading and hearing of papers on spiritual subjects. These papers are indeed prepared for the purpose of defining doctrine, and of applying that doctrine to the uses of the Church, but this is done from the standpoint of the present perception of the writer, and in appeal to the knowledge and intelligence of the hearers. No one, in such a paper, speaks with any assumption of authority in binding the minds of others in matters of faith. These papers are given for the purpose of instruction, but also with a view to calling forth a free and intelligent discussion, the end being that all may enter into a state of enlightenment concerning the subject under consideration, and be thereby the better prepared to advise wisely, and from a spiritual standpoint, in the affairs in question.

     It should also be noted that, by a study of the doctrines as revealed, and by the presentation of the results of such studies in council, the Church gradually acquires a body of interpretive doctrine which represents a definite spiritual progress, though, as indicated, the final arbiter in acceptance of such teaching must necessarily be the free thought of the Church, and not a decision in council.

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By free thought I mean that perception of truth which is given by the Lord to the Church as a whole or as one man. When truth is thus received, it comes into peculiar power; and for the time being, at least, it is dominant, and so becomes a guide to thought. In this respect, the Church has passed through, and will continue to pass through, many and changing states; for not all statements of doctrine pressed for acceptance may be sufficiently well considered. Time and mature reflection bring an adjustment, which recalls the mind of the Church to a clearer proving of the truth. It is in this process of intellectual adjustment that council may be of great service.

     To the uses of council and instruction, then, this Building, and especially this Hall, is to be dedicated. We hope that it may serve for all the years to come. Truly it is constructed to stand for an age; and certainly in artistry it is in fitting correspondence with its spiritual uses. And so, in calling for a blessing upon it, we but voice the hope that is in the hearts of us all, a hope for the Lord's guidance of the Church, for its safe leading through the ages, and for its steady growth in the minds and hearts of men,-all of which this building symbolizes. The building itself is indeed a marvelous symbol of our hopes and of our dreams, and it is a. superb gift to the Church; but the symbol, apart from its use, would have no spiritual content, and the gift would fail of its intent. We must see to it that this architectural form is filled with the sphere of spiritual thought and affection, the love of the Divine things of the Church. Then only will this building have its true soul; then only will it fulfill the end for which it was designed, the service for which it was given.

     And we hope, also, that the spirits of those great men,-the Academy founders,-may, from time to time, visit us and guide our councils. And this will even come to pass, if we on our part are faithful to the great truths which they were instrumental in establishing, if we uphold faithfully to the end the Divine Doctrine which they had so much at heart, and which they held to be vital to the prosperity of the Church. If we do this, we shall in our day fairly meet the spiritual responsibilities which have fallen upon us, and also, God willing, pass to others in the future the gifts which have come to us out of the past. Only so shall we acquit ourselves of the right measure of our duty.

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     This, then, is our trust, this is that which is placed in our keeping, to have for ourselves, and to hold for those others who will come hereafter,-a precious inheritance. If we are faithful, they will receive the light, but if we falter and compromise, they cannot but encounter a confusion and the spirit of distrust. Therefore we pray for the Lord's guidance, that no harm may come to His Church through our infirmities, but that He may give us a like spirit of council and might with that possessed by our fathers,-a like measure of His Good and of His Truth, and this to the end that the things we do may be well-pleasing to Him, and of good use to His people.

     DEDICATION.

     And now, in the name of the Lord Jesus Christ, I dedicate this building and this hall to the uses of council and instruction. May the Lord's blessing be upon it, and may enlightenment from Him descend upon all who assemble here in His name and in His service! Amen.

     PRAYER.

     O Lord, our Savior and our Father, we bow ourselves before Thee, giving thanks for Thine infinite mercy to the sons of men, because Thou hast, in Thy Second Coming, established a Church which is to endure throughout the ages, and which is to be a means of salvation to all mankind. For this, Thy great mercy, O Lord, we offer unto Thee a prayer of adoration and thanksgiving. We ask Thy Divine blessing now upon this building, and upon all who may assemble here in Thy service. Be with them, O Lord, in all their ways, and in all times to come; prosper them and this Church in the way of peace and freedom of life, now and ever more. Amen.

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     COUNCIL OF THE CLERGY.

     The 10th Annual Meeting of the Council of the Clergy included sessions on four successive mornings, from 10 until 12:30 o'clock each day. There were in attendance 20 Ministers, 1 Authorized Candidate, and 1 Theological Student. Among the papers read and discussed were: "The Rite of Confirmation," by the Rev. F. E. Waelchli, in which a religious ceremony was advocated to impress the teaching and the spirit of the Church upon children at about the age of 14 years; and "The Maternal Human of the Lord," by the Rev. Gilbert H. Smith, in which many teachings of the Writings connected with the Lord's Resurrection were recounted, with emphasis on the statement that "He rose with His whole body from the tomb."

     The Committee on Sunday Schools and Home Instruction, through its Chairman, the Rev. K. R. Alden, reported that its work was nearing completion. At the end of this year, the Sunday School Lesson Notes which have been appearing in NEW CHURCH LIFE will be finished, and will comprise in outline a four-year's course in the Letter of the Word. A Catechism, prepared by the Rev. Hugo L. Odhner, was recommended for publication at an early date.

     A Public Session of the Council was held in the Auditorium of De Charms Hall on Thursday evening, February 4th, when Bishop N. D. Pendleton delivered before a large audience a most illuminating address on the subject of "Free Will," showing how human liberty of judgment and of action is compatible with the immediate presence and constant over-ruling of the Divine Providence, even in the least things. The paper was deeply appreciated by all present, and was recognized as making a distinct and noteworthy contribution to the spiritual thought of the Church. It will be published in an early issue of NEW CHURCH LIFE.

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     COUNCIL OF THE CLERGY AND GENERAL FACULTY.

     As has become the custom, three afternoons were devoted to joint sessions of Ministers and Teachers for the consideration of matters of mutual interest. There was an average attendance of 47 at these meetings. The Rev. C. E. Doering delivered the first address, on "Living Mathematics," showing in a practical way how the philosophy of the New Church may lend new interest to the teaching of this subject. He illustrated how fundamental is mathematics to ordered thinking, and how basic to the confirmation of spiritual truth. His plea was, that it should be lifted above the level of mere business, to which it has descended, and restored to something of the position it held in the estimation of ancient peoples, for whom it was a philosophy closely associated with religion.

     The following afternoon, Miss Celia Bellinger, of Pittsburgh, spoke on "The Problems of the Elementary School Teacher." Her paper was the fruit of long and tried experience in teaching and conducting New Church Schools. It was full of sympathy for young and inexperienced teachers who go forth into new societies to build up the educational work of the Church under most trying conditions. It brought out very forcibly their sense of loneliness and feeling of inadequacy in undertaking so stupendous a task. They feel the need for a greater realization of the unity of the work, and for encouragement on the part of the pastor of the society, the parents of the children, and the Academy itself. At the same time, the paper was an unconscious illustration of the great spirit of sacrifice that characterizes the members of our teaching force, and of the sense of devotion to a great cause which sustains them. Miss Bellinger brought to all her hearers a deep realization of the debt of gratitude which the Church owes to these pioneer workers in the field of education.

     At the last session there was an address by the Rev. E. E. Iungerich on the subject of "Heredity," in which the theories of the day were sharply contrasted with the teaching of the Writings, with a wealth of illustration. He showed that the dictum of modern science that "acquired characteristics are not transmissible" is probably true with reference to the lower forms of creation, out of the investigation of which it has arisen, but that it does not hold for man, whose higher spiritual faculties have not been taken sufficiently into consideration.

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The hope of the Church rests in the promise of the Writings that the race will be gradually brought back to a more ready reception of heavenly things, as successive generations persevere in a life that is in accordance with the Law of God.

     All three papers were appreciatively received, and discussed with lively interest. So spontaneous was the response to them that the hour of adjournment came all too soon. This circumstance was in large degree mitigated, however, by a delightful service of coffee and other refreshment provided by Miss Jean Horigan and a corps of ladies and young girls, who volunteered to contribute in this way to the success of the gatherings.
      G. DE C.
NEW CHURCH SERMONS. 1926

NEW CHURCH SERMONS.              1926

     Expounding the Scriptures in the Light of the Heavenly Doctrine of the New Jerusalem

     A PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE.

     (Formerly "Weekly Sermons")

     Containing Selected Discourses by Ministers of the General Church. Suitable for individual reading, and for use in family worship or other services, as well as for missionary purposes.

     Sent free of charge to any address on application to Mr. H. Hyatt, Bryn Athyn, Pa.

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JOINT COUNCIL 1926

JOINT COUNCIL       GEORGE DE CHARMS       1926

     BRYN ATHYN, PA., FEBRUARY 6, 1926.

     First Session-10:00 a.m.

     1. The Meeting was opened with prayer.

     2. There were present:

     OF THE COUNCIL OF THE CLERGY:
Bishop N. D. Pendleton, presiding; Bishop Emeritus W. F. Pendleton; Revs. Alfred Acton, R. R. Alden, W. H. Alden, W. B. Caldwell, George de Charms, R. G. Cranch, C. E. Doering, Alan Gill, T. S. Harris, L. W. T. David, H. L. Odhner, Enoch S Price, G. H. Smith, Homer Synnestvedt, F. E. Waelchli, and William Whitehead. Total, 18.

     OF THE EXECUTIVE COMMITTEE:

     Messrs. E. C. Bostock, Paul Carpenter, R. W. Childs, G. S. Childs, Hubert Hyatt, A. P. Lindsay, A. E. Nelson, H. F. Pitcairn, Raymond Pitcairn. Total, 9.

     BY INVITATION.

     Candidate F. W. Elphick.

     3. The Secretary read the Minutes of the 32d Meeting, which, on motion, were approved as read.

     4. The Bishop stated that his report was in substance included in the report of the Council of the Clergy.

     5. The Secretary of the General Church then presented his Annual Report:

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     During the year 1925, 66 new members were received. Deducting 21 deaths, the net increase for the year was 39. As the total membership at the end of 1924 was 1778, this net increase of 39 brings the total at the end of 1925 to 1811 members. No resignations.

     Geographically, the 66 new members received during 1925 were distributed as follows:
United States      44
Canada      4
England      3
France          2
Sweden     4
Holland      9

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     NEW MEMBERS.

     JANUARY 1, 1925 to DECEMBER 31, 1925.

     A. IN THE UNITED STATES.

     Denver, Colorado.
Mr. Harold Alvin Lindrooth.

     Washington, D. C.
Miss Margaret Merrifield Stebbing.

     Chicago, Illinois.
Miss Norma Ruth Burkhardt.
Mrs. C. G. Cronwall.
Miss Ruth Victoria Cronwall.
Mr. Arvid Abraham Hafstrom.
Mr. Harry Elmer Renkenberger.
Miss Mildred Violet Stoll.

     Clinton, Illinois.
Mrs. Eliza Josephine Anger.
Mrs. Lucy Elizabeth Porter.
Mrs. Hattie P. Wilson.
Mr. Joaquin Chandos Wilson.
Mrs. Joaquin Chandos Wilson.

     Glenview, Illinois.
Mr. Robert Grey Barnitz.
Miss Marjory Hope Burnham.
Mrs. Carl Norris Fuller.
Mr. Noel McQueen.
Mr. Archibald Enoch Price.
Miss Mary Scalbom.

     Lincoln, Illinois.
Mrs. S. L. Rotenberry.

     Halethorpe, Maryland.
Mrs. Adolf K. Gunther.

     Bryn Athyn, Pennsylvania.
Mr. Elmo Carman Acton.
Miss Gertrude Benita Acton.
Mr. Hendrik Willem Boef.
Mr. Ariel Carl Gunther.
Miss Mary Hamm.
Miss Zoe Iungerich.
Mr. Andrew Roderic Klein.
Miss Ione Celia Odhner.
Miss Jean Lowrie Pendleton.
Mr. Aldwin Curban Smith.
Mrs. Aldwin Curban Smith.
Miss Leona Smith.
Mr. Sterling Roger Smith.
Mr. Kenneth Paul Synnestvedt.
Miss Lina Synnestvedt.
Miss Rachel Vinet.

     Erie, Pennsylvania.
Mrs. Morgan W. Porter.

     Huntingdon Valley, Pennsylvania.
Mr. Gustav Genzlinger.
Mrs. Gustav Genzlinger.

     Philadelphia, Pennsylvania.
Mr. Leighton Wilson Cozby.

     Port Kennedy, Pennsylvania.
Mr. Samuel Croft, 2d.

     Southampton, Pennsylvania.
Mrs. Paul Herman Deigendesch.

     Spokane, Washington.
Mr. Everett Sorensen.

     B. IN CANADA.

     Morden, Manitoba.
Miss Clara Heinrichs.

     Oyen, Alberta.
Mrs. Nelson Evens.

     Toronto, Ontario.
Mr. Charles William Longley.
Mrs. Charles William Longley.

     C. IN ENGLAND.

     London.
Mrs. Frederick Greenwood.
Miss Dorothy Violet Marjorie Stone.

     Northampton.
Miss Irene Robinson.

     D. IN FRANCE.

     Clary.
Mr. Georges Francois Cosse.
Mrs. Georges Francois Cosse.

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     E. IN SWEDEN.

     Drottningholm.
Mr. Frans Ragnar Wahlberg.

     Lyckeby.
Mrs. Greta Elisabet Asell.

     Stockholm.
Miss Brita Kristina Loven.

     Toby.
Miss Ellen Maria Jakobson.

     F. IN HOLLAND.

     The Hague.
Miss Johanna Petronella Martina

     Kamerling
Miss Emelie Christina Pool.
Mr. Joseph Anthonius Scholtes.
Mrs. Joseph Anthonius Scholtes.
Mr. Jacobus Pieter Verstraate.
Mrs. Jacobus Pieter Verstraate.
Mrs. Wilhelmina Waalwijk.
Miss Cornelia Geertruida Zilver-Rupe.

     Rijswijk.
Mr. Willem Christiaan Schierbeek.

     DEATHS.
Miss Lulu Osborn, Dowagiac, Michigan, May, 1924
Mr. Robert S. Burns, Erie, Pa., October 18, 1924
Mrs. Oscar Glenn, Erie, Pa., January 18, 1925
Miss Hildur Sofia Amalia Oktavia Fornander, Stockholm, Sweden, January 20, 1925
Mrs. Alice F. Rhine, Chicago, Ill., February, 1925
Mr. James Madison Cooper, Bryn Athyn, Pa., February 1, 1925
Mr. John Rupert Kuhl, Detroit, Michigan, February 11, 1925
Mr. Miltiades Lloyd Glenn, Erie, Pa., March 3, 1925
Mrs. Sarah Bedwell, London, England, March 27, 1925
Mr. Lars Wilhelm Pereus, Stockholm, Sweden, March 31, 1925
Mrs. Thomas F. Robinson, Northampton, England, April 6, 1925
Mr. Alexander Shaw Pendleton, Vadosta, Ga., April 13, 1925
Mr. Louis J. Schoenberger, Pittsburgh, Pa., May 3, 1925
Rev. Carlos Frederico de Oliveira Braga, Rio de Janeiro, Brazil, May 18, 1925
Mrs. James M. Somerville, Toronto, Canada, May 30, 1925
Mr. Alfred Sydney Cockerell, Durban, Natal, South Africa, May 31, 1925
Mrs. Hugh L. Burnham, Glenview, Ill., June 5, 1925
Mrs. Torsten I. Sigstedt, Stockholm, Sweden, June 13, 1925
Mrs. Jacob Schoenberger, Pittsburgh, Pa., June 14, 1925
Mr. Charles Goodwin Frankish, Ontario, California, July 10, 1925
Mr. Anders Elis Bergstrom, Denver, Colorado, August to, 1925
Mrs. John A. Fraser, Atlanta, Ga., October 7, 1925
Miss Mary Aitken Glenn, Bryn Athyn, Pa., October 30, 1925
Mr. Hall Olof Olson, Lindsborg, Kansas, November 5, 1925
Mrs. Margaret Johnson McKallip, Atlantic City, N. J., December 5, 1925
Mr. Sylvanus Alonzo Powell, Given, Ohio, December 6, 1925
Dr. John W. Marelius, Chicago, Ill., December 11, 1925

          W. B. CALDWELL, Secretary.

     6. The Secretary then presented the following:

     REPORT OF THE COUNCIL OF THE CLERGY.

     The list of the Clergy of the General Church includes 41 names. Of these 2 are Bishops, 31 are Pastors, 4 are Ministers, 1 is an Authorized Candidate about to be ordained, 2 are Pastors pending ordination, and 1 is a Minister in Basutoland.

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During the year, 1 Minister has been ordained into the Second Degree, 2 Candidates have been ordained into the First Degree, and 1 Theological Student has been received as an Authorized Candidate. Since our last report, the Council has suffered the loss through death of Sr. Carlos Frederico De Oliveira Braga, a Pastor pending ordination in Rio de Janeiro, Brazil. The total number on the Roll of Ministers, therefore, remains the same as last year.

     During the year, the Rev. Elmo Acton received appointment as assistant to the Pastor of the Durban Society, Durban, Natal, South Africa; the Rev. Alfred Acton resigned his position as Pastor of the New York Society, and the Rev. Alan Gill was appointed as a Minister to succeed him there; the Rev. R. G. Cranch resigned as Minister of the Advent Church, of Philadelphia, and Candidate F. W. Elphick was appointed Acting Minister of that Society. The Peckham Rye Society in London, England, formerly under the Pastorate of the Rev. F. E. Gyllenhaal, was dissolved by its members on the resignation of Mr. Gyllenhaal and his removal to Colchester. A few of its members have joined the Colchester Society, while some are now worshiping with the members of the Michael Church in London. A new society has been organized in Brussels, Belgium, under the leadership of the Rev. Ernst Deltenre.

     The Bishop has received reports from 31 Ministers and 1 Candidate. These reports show that the Rites and Sacraments of the Church have been Performed as follows: Baptisms 105 (South African Natives 65 in addition); Confessions of Faith 22; Betrothals 11; Marriages 19; Funerals 33; Holy Supper 136 to Societies and Circles, and 56 to Private Individuals; and Ordinations 3.

     From the reports received have been gathered the following facts of general interest:

     Bishop N. D. Pendleton presided at District Assemblies held in Bryn Athyn, Pittsburgh, and Glenview, and at Local Assemblies held in New York, Baltimore-Washington, Kitchener, Toronto, and Denver.

     Rev. Alfred Acton, beginning with October, has visited the Washington Society twice a month, instead of once a month, as formerly. The Society has decreased in membership, owing to removals, but the interest is unabated, and attendance at worship and doctrinal classes is practically 100 per cent.

     Rev. Elmo Acton arrived in Durban, Natal, on September 6th, and received a most cordial welcome from the members of the Society there. For about three months he worked in cooperation with the Rev. Theodore Pitcairn, and was thus initiated into his duties as Assistant to the Pastor. On November 25th and 26th, they jointly delivered two missionary lectures in a hall secured for the purpose. On the first occasion, about 200 persons were present, Mr. Pitcairn speaking on "The Nature of God," and Mr. Acton on "The Internal Sense of the Word." The second lecture was attended by about 175 persons, the subjects treated being "Heaven and Hell" and "The Second Coming of the Lord." Two visitors attended the regular services as a result of these meetings. Since the departure of Mr. Pitcairn for America, Mr. Acton has continued the ministerial work alone.

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In addition to the regular services, children's services, and general doctrinal classes, a special class is conducted each month with the ladies of the society, and another with the men. Mr. Acton is also giving religious instruction twice a week to the Natives, and has general charge of the Native Mission in Durban. He speaks highly of the school for the children of the Society established by Miss Champion, and looks forward to the steady strengthening of this arm of the Church in Durban.

     Rev. K. R. Alden, by the Bishop's appointment, presided over the Philadelphia Local Assembly in April. He preached four missionary sermons in the Cathedral during the Summer, addressing a total number of approximately 1200 persons. In addition, he has edited the Sunday School Lesson Notes which have appeared in NEW CHURCH LIFE.

     Rev. Gustaf Baeckstrom delivered a lectures in Stockholm on the subject of the "Spiritual World," in connection with the drama Outward Bound. These two lectures were repeated I6 times each in Stockholm, with a total attendance of 1938 persons; and in addition were delivered in 15 other places with a total attendance of 1773 and an average attendance of 93. These lectures were later published as a pamphlet, of which 200 copies have been sold. The average attendance at Sunday worship was somewhat increased as a result of this missionary effort. The hall used for worship holds about 60 persons, and has frequently been crowded. This place of worship must be vacated, however, before October 1st of this year. Ministrations have been given to individuals in 5 other cities of Sweden outside of Stockholm.

     Rev. R. G. Cranch during a trip to the Pacific Coast, preached in Glenview, Ill., and Portland, Oregon, and visited Los Angeles, Ontario, and San Francisco, California, and Spokane, Wash.

     Rev. Ernst Deltenre reports that La Nouvelle Jerusalem, the French New Church Magazine under his editorship, is being read and greatly appreciated in various parts of France. The Brussels Mission Library was dosed during the Summer months, but has been reopened, and has attracted quite a number of visitors. The circulation of books is increasing, and the reading of the Writings which has resulted has led to the steady growth of the Belgian Swedenborg Society founded in 1924. This Society now numbers 21 members, 3 additions to its membership having been received since last October. The Society has decided to publish a biography of Swedenborg in French. M. Gailliard, in collaboration with Mr. Deltenre, has made a series of drawings illustrating the principal doctrines of the New Church. To obtain funds for the publication of the biography, these drawings will be published by M. Claes, an advertiser and art editor connected with the Society. This he will undertake at his own risk, being assured of a ready sale at a profitable figure. The members of the General Church residing in Brussels have organized into a Society, and the Bishop has been asked to recognize and receive this Society into the General
Church. Such recognition has been given since the first of the year. The Society at present has no adequate place of worship, and the need for obtaining some hall in a good location is very pressing.

     Rev. Alan Gill served as assistant to the Pastor of the Bryn Athyn Church during the months of June, July, and August.

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On September 1st he took up his duties as Minister of the New York Society. On December 31st the Society moved its place of worship from Carnegie Hall, where it has been for so many years, to a studio in a private house at 149 East 61st Street. Here the Services, Doctrinal classes, and Sunday School are now held. The Doctrinal Classes are held fortnightly instead of monthly. Men's Classes are held monthly in the homes. The present hall is not suitable, however, for social gatherings, and because so few of the homes are centrally located it is the aim of the Society next year to move to a place in which all the meetings of the Church can be held.

     Rev. W. L. Gladish reports for the Sharon Church, Chicago, a gratifying increase. Twelve members have been added to the roll of the Society during the year. Of these, 3 have been received by adult baptism, 1 by transfer, 2 by enrollment, and 6 constitute the circle at Clinton, Ill., formerly under the ministrations of the General Convention. The Society is very active, and is looking forward to the time when it may be able to support a full-time Pastor.

     Rev. T. S. Harric has ministered to 35 members of the General Church, 21 of whom reside in Maryland, and 14 in New England. In Abington, Mass., regular services are held each Sunday, and sermons by the Pastor are read. A small Sunday School is here conducted for the instruction of a few children.

     Rev. Henry Heinrichs, in addition to his work as Pastor of the Denver Society, repeated, at the request of the Bishop, his trip to the Canadian North West. He ministered there to 30 adults and 30 children; conducted 11 services of worship, 11 Doctrinal Classes, 23 children's classes, and 1 children's service. The Holy Supper was administered at 3 places to a total of 21 persons. The interest manifested at all points was more marked than last year and led to many delightful discussions of doctrinal matters.

     Rev. E. E. Iungerich preached once for the Convention Society at Frankford, Pa., on the invitation of their Church Committee.

     Rev. Joao de Mendonca Lima reports that the Society in Rio de Janeiro continues to hold services regularly. It has enrolled two new members during the year, and has lost one by death. On Christmas Day, the place of worship was filled to capacity, about 70 persons being present. On this occasion, 30 partook of the Holy Supper, and 2 adults and 3 children were baptized.

     Rev. H. L. Odhner, who began his pastorate of the Olivet Church, Toronto, on the first Sunday of the year, states that the uses of the Society have called forth the active and interested support of the members. In addition to the regular work, an effort was made to interest new people in the Church through the conducting of evening missionary services. This did not prove successful, and the method was changed to one of advertising a popular lecture once a month. Descriptive and thought-provoking leaflets announcing the lectures have been distributed from door to door by the school children. As a result of 1000 such announcements, the first two lectures were attended by 22 and 21 strangers, respectively.

     Rev. Ernst Pfeiffer has continued his active promotion of the growth of the New Church at The Hague, Holland, and reports a substantial increase in the membership of the Society there.

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     Rev. Gilbert H. Smith, as a new development in his work as Pastor of the Immanuel Church, Glenview, Ill., has formed a weekly class for young unmarried men, conducted at the Manse. The attendance numbers from 4 to 13.

     Rev. Homer Synnestvedt, Pastor of the Pittsburgh Society, paid three visits to the circle in the neighborhood of Youngstown, Ohio, the attendance being 16, 18, and 14 respectively. The Holy Supper was administered to this circle twice. In addition, isolated members were visited at Youngstown, Columbiana, and Salem, Ohio. Mr. Synnestvedt preached once for the North
Side (Convention) Church of Pittsburgh.

     Rev R. J. Tilson, in addition to his pastoral duties in connection with Michael Church, London, presided as the Bishop's representative at the British Assembly. He also officiated at Colchester, Kilburn near York, Bristol, and Bath. He acted as Chairman of the Theosophical and Philosophical Society at its meetings in Kensington, and assisted in the management of the New Church Club.

     Rev. F. E. Waelchli, as Visiting Pastor, ministered to circles in Middleport 4 times, in Windsor, Ont., Detroit and Erie, each 3 times, in Columbus, Ohio, twice, and in Youngstown, Ohio, once. At Middleport and Erie, Sunday School is held regularly throughout the year; services are also held at Erie. During the month of March he made a trip South, visiting Knoxville, Tenn.; Atlanta, and Valdosta, Ga.; Jacksonville, Oak Hill, Miami, and St. Petersburg, Fla. Thirteen weeks during the Summer were spent on the Pacific Coast, of which time 8 weeks were given to Los Angeles and vicinity. At Los Angeles the average attendance at worship was 27, including children. At the Holy Supper there were 16 communicants. Doctrinal Classes, two each week, and Sunday School, were well attended. The nearby points visited were Ontario and San Diego. The other places visited on the Pacific Coast were San Francisco, Portland, Spokane, Walla Walla, La Gorande, and Baker. The work at Spokane was especially encouraging. The two largest circles on the Coast are at Los Angeles and Spokane. At both places meetings were held regularly throughout the year at the homes of members. A letter recently received from a Los Angeles member says that the Circle there is beginning to consider the question of a Chapel for its uses.

     Rev. William Whitehead reports that he has preached at New York once, and at Bryn Athyn 6 times, including a series of 4 missionary services during the Summer. These latter services were well attended, a total of approximately 1200 people not of the New Church being present. He conducted a series of Doctrinal Classes, 5 in number, at Bryn Athyn, giving an interpretive survey of the History of the New Church from 1850 to 1876.

     For the South African Mission, Mr. Fred. C. Frazee reports 5 stations in Basutoland, 1 in Orange Free State, 3 in Transvaal, 4 in Cape Province, and 5 in Natal, making a total of 18, with 16 Native Leaders. There is a total of approximately 536 members throughout South Africa. The average attendance at public Worship in 11 centers, including children, is 34. The average attendance at Doctrinal Classes in 14 centers is 22.

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There are 292 children and young people not yet members of the Church. The Day School is conducted in 7 centers by g teachers, with an average attendance of 75 pupils. A Night School is conducted in 3 centers, with 3 teachers, and an average attendance of 81. The average attendance at the Sunday School in 8 centers is 25. It is hoped that the recent translation of one of the Writings into the Native tongue will increase the doctrinal understanding of the leaders, and produce more distinctive results. Rev. Elmo Acton is to teach a class of Leaders during the month of January. The Boarding School for boys at Alpha reports fewer pupils in attendance this year, but is giving valuable training in the trades of carpentry, black-smithing, building, and gardening, in addition to the instruction in the Doctrines.

     The Farm has been progressing satisfactorily, with extensive planting of walnut, mulberry, pomegranate, and various decorative trees, berry bushes, and grains, including wheat, rye, oats, and mealies. The prediction is that in a very few years shipments of peaches and other fruits will be put on the London and New York Markets earlier than that from any other source; and then the Farm will begin adequately to support the Mission. There has been improvement in facilities for irrigation, which give promise of good return.
      GEORGE DE CHARMS,
          Secretary.

     7. Mr. Geoffrey S. Childs read the Report of the Executive Committee, which, on motion, was received and filed.

     8. The Treasurer of the General Church, Mr. Hubert Hyatt, presented as his report to this meeting the printed statement for the fiscal year ending May 31st, 1925, to which was added a Budget of Expenditures for General Church Funds for the year 1925-26, and which was mailed to all the members of the General Church. He added a few remarks with reference to the financial condition of the Church at this time. After discussion, in the course of which full satisfaction was expressed with the present policy of the Treasurer, the report was, on motion, received and filed.

     9. Rev. Alfred Acton presented a report on behalf of the Treasurer of the Orphanage Committee, Mr. Walter C. Childs. He showed the need for increased support of this use, without which the Committee would be under the necessity, either of drawing upon its capital investments, or of curtailing its present expenditures. The budget for the year is about $700.00 in excess of estimated receipts. The need is very pressing, and Mr. Acton suggested means by which increased support might be obtained. On motion, the report of the Treasurer of the Orphanage Fund was received and filed. (See p. 187.)

     10. On motion, the subject of "The General Assembly in Kitchener" was taken from the Docket for consideration.

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Rev. W. B. Caldwell made a verbal report on the Program thus far determined, and Rev. L. W. T. David outlined the preparations that are under way in Kitchener. His report showed that the plans are progressing satisfactorily, and that the difficulties at first encountered are in process of solution. A lengthy discussion followed.

     11. The meeting adjourned at 12:15 p.m.

     Second Session-3 p.m.

     12. Additional members of the Executive Committee, not present at the morning session, were: Dr. F. A. Boericke, Messrs. S. S. Lindsay and Paul Synnestvedt, bringing the total number in attendance to 21.

     13. The Secretary read a letter from Mr. C. G. Merrell, expressing his regret at being unable to attend the meetings.

     14. The Executive Committee presented a suggested revision of the By-laws of the Corporation of the General Church. After a lengthy discussion, the By-laws were approved as amended by the meeting, and the matter was referred back to the Executive Committee for presentation at the next Annual Meeting of the Corporation.

     15. The following resolution was adopted unanimously by a rising vote:

     Resolved: That the Joint Council, on behalf of the General Church, extend to the donors, Mr. and Mrs. Raymond Pitcairn, Mr. Harold Pitcairn, and Rev. Theodore Pitcairn, an expression of its deepest appreciation of the new Council Hall, dedicated to the uses of council and instruction. Especially would we voice our appreciation of the affectionate labor expended upon this undertaking over a series of years by Mr. Raymond Pitcairn. There has been produced a work of exquisite artistic beauty, made alive by a vital soul of spiritual love, that cannot but become increasingly the ultimate of influx and inspiration out of heaven. And we rejoice because we see, in the providential leading which has produced this building, the Lord's hand extended to promote the welfare of His Church, and to direct her councillors in the way of wisdom. We pray that those who serve and deliberate here may ever enter these walls with praise to the Lord for His mercy and humility before His will revealed, and with minds and hearts opened to the reception of influx out of heaven.

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     16. Resolved: That this Council express to the ladies, who so efficiently prepared and so delightfully served the refreshments we have enjoyed, the appreciation we feel for this, their affectionate contribution to the success of these meetings. Seconded, and carried unanimously.

     17. Resolved: That this Council extend to Mrs. Raymond Pitcairn our sincere thanks for the gift of flowers that has added the one needed touch to perfect the attractive surroundings in which
our meetings have been held. Seconded, and carried unanimously.

     18. Resolved: That the Secretary extend to the members of the Bryn Athyn Society an expression of thanks for the kindness and hospitality they have so generously accorded the visitors attending these meetings from other centers of the Church. Seconded, and carried by a unanimous vote of all visiting members.

     19. On motion, the meeting adjourned at 5:30 o'clock.
     GEORGE DE CHARMS,
          Secretary.
PHILADELPHIA DISTRICT ASSEMBLY 1926

PHILADELPHIA DISTRICT ASSEMBLY              1926

     On the evening of Friday, February 5th, the Annual Meeting of the Philadelphia District Assembly was held in the Auditorium, De Charms Hall. The difficulties incident to providing a banquet for so large a number led the Society this year to experiment with a new form of entertainment. The meeting was called for 7:30 o'clock, and the arriving guests found the Auditorium very daintily decorated, with a centerpiece of palms and other plants, and with artificial flowers forming a veritable fountain of color falling from every shaded light. During the first moments of exchanging greetings, there was a pleasant background of instrumental music, and at 8 o'clock the attention of the Assembly was directed to a tableau representing the Second Coming of the Lord, the Last Judgment in the Spiritual World, and the formation of the New Church. The subject was taken from Revelation 11:19 and 12:1, as follows: "And the temple of God was opened in heaven, and there was seen in His temple the ark of His Testament; and there were lightnings and voices, and thunderings, and an earthquake, and great hail.

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And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." During the tableau, which was characterized by the use of colored lights with symbolic meaning, a special choir sang the 24th Psalm.

     The general thought of the evening was taken from the 9th verse of this Psalm: "Lift up, O gates, your heads, and be ye lifted up, ye everlasting doors, that the King of glory may come in." These words, as signifying the opening of the human mind to the reception of the Lord in His Second Coming, formed a central point from which to consider the four great uses of the Church: Evangelization, Education, Society Building, and Internal Growth. The four speakers, treating these subjects in turn, were: Rev. R. R. Alden, Mr. G. S. Childs, Mr. A. P. Lindsay, and Rev. Hugo L. Odhner. All the addresses were thoughtfully prepared, and delivered with a degree of enthusiasm that stirred the hearers. The formal program was brought to an end by the singing of "Our Glorious Church," after which delicious refreshments were served, and the guests lingered in animated conversation until a late hour.
SUNDAY WORSHIP 1926

SUNDAY WORSHIP       G. DE C       1926

     The program of meetings was brought to a fitting dose by two services of Divine Worship in the Cathedral on Sunday, February 7th. At the morning service the rite of Ordination was performed by the Bishop, who inaugurated Mr. Frederick W. Elphick into the First Degree of the Priesthood and recognized him as a Minister of the General Church of the New Jerusalem. Rev. F. E. Waelchli preached a powerful and appropriate sermon on "The Laborers in the Harvest." (Matthew 9:37, 38.) At the close of the service the Holy Supper was administered to a large number of communicants. At 8 o'clock in the evening a Service of Praise was held, the special features being two selections sung by the Choir, and an exposition of the teachings in the Writings concerning "Heavenly Joy " by the Rev. Gilbert H. Smith.
     G. DE C.

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ORPHANAGE FUND 1926

ORPHANAGE FUND       WALTER C. CHILDS       1926

     Statement from January 1st to December 31st, 1925.

     RECEIPTS.
Cash Balance, December 31, 1924                          $1,634.85
Interest on Investments                              169.97
Interest on Sundry Bank Credits                         24.83
                                                             $1,829.65

     CONTRIBUTIONS.
Bryn Athyn Cathedral Collections for 1924               $261.55
Denver Society, Childrens' Christmas Offering          4.30
Durban Society, South Africa                    9.00
Immanuel Church, Glenview, Christmas Offering           2.50
Kitchener, Ont., Society, Christmas Offering          17.00
New York Society, Christmas Offering                     25.42
Pittsburgh Society, Childrens' Christmas Offering           45.00
Pittsburgh Society                              44.63
Toronto Society                               23.59
Washington Circle, 1924 Christmas Offering                5.10
Mr. Harold F. Pitcairn                          390.00
Cincinnati Circle                              21.00
Rev. Alfred Acton and Family                    9.93
Mrs. W. S. Howland                                         12.00
Mr. and Mrs. Raymond Pitcairn, Family Worship           25.00
Miss Josephine Sellner                          10.00
Mr. Richard Roschman                         5.00
Mr. Colley Pryke                              4.82
Mr. Randolph W. Childs                                   25.00
Mrs. Regina Iungerich.                                   10.00
Children of the Pagon Family                    1.40
Miss Vera Craigie                              1.00
Mr. Walter C. Childs                              25.00
Mr. Jacob Schoenberger                         10.00
Rev. Enoch S. Price                              3.40
Denver Friends, in memory of Dr. J. W. Marelius          5.00
                                                        $996.64
Total Receipts                              $2,826.29

     DISBURSEMENTS.
Assistance to Sundry Persons                    2,145.00
Cash Balance, December 31, 1925                    $681.29

          WALTER C. CHILDS,
          Treasurer.

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Church News 1926

Church News       Various       1926

     SWEDENBORG ON THE RADIO.

     In a letter recently received from one of our London members, the interesting news is given that, on the evening of January 29th, a short account of Swedenborg was broadcast in honor of his birthday. Though the account so given was not taken down verbatim by the one listening in, it was written down immediately after hearing, and resulted in the following notes:

     "When you hear of a man who designed a submarine, a trying machine, a trumpet for the deaf, who wrote a treatise on the brain, was a famous scientist and one of the foremost statesmen of his country-and all this over two hundred years ago-you will say that he was certainly a great man. But when you add that he wrote many books on philosophy, and founded a new religion, you will agree that he was truly a remarkable personage. (Details of names and dates were given here.) Much of his thought, of a profound nature, has been embraced by such well-known people as Coleridge. (Two other prominent names were also mentioned.) Swedenborg claimed for himself a spiritual insight, and he has been called a 'Spiritual Columbus.' He was buried in the little Swedish Church in London, where he lay until 1908, when his body was removed to the Cathedral of Upsala. He lived for many years in London."

     The writer of the letter added that the above is roughly what she can remember, and states that it is the custom of the "Announcer" to give only a brief sketch of the person whose birthday is being celebrated. The hearing of this biographical sketch evidently gave pleasure to the listener in, and provoked the statement: "I wonder what will be said in fifty or a hundred years time!"

     On the same day, January 29th, the Daily Telegraph, one of London's leading papers, published a portrait of Swedenborg.
     F. W. E.

     REPORT OF THE VISITING PASTOR-On Thursday, January 22d, a series of meetings at MIDDLEPORT, OHIO, opened with a social supper at the home of Mr. and Mrs. de Main, at which twenty persons, including children, had a most enjoyable time. Afterwards a doctrinal class was held, at which the subject was "The Gorand Man." On Sunday morning we had services, including the Holy Supper, and in the evening, also at the church, a class, at which were considered the three successive steps of opposition to evils, namely, refraining from them, shunning them, and fighting against them. (D. P. 83) Another class was held on Monday evening, when I presented the doctrine that all things in man, interior and exterior, both of mind and body, must turn to the Lord. (D. L. W. 135 to 139.) On two afternoons, instruction was given to ten children. This is an encouraging number of children; and it is a great pleasure to report that regular instruction is provided for them by a Sunday School held every Sunday at the Church.
     F. E. WAELCHLI.

     A CORRECTION.

     In our January issue, p. 61, we quoted the New-Church Messenger to the effect that the Rev. Alfred G. Regamey had accepted a three months' engagement as Pastor of the Besses Society of the New Church in England. The Messenger of January 20, 1926, reports that it was the Rev. Antony Regamey, and not his brother, who has accepted the temporary pastorate at Besses, England.

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     TORONTO, ONT.-We propose to deal at some length with the subject of our Sunday Evening Missionary Lectures, which are given on the first Sunday of each month. Our Pastor has mapped out a course of lectures on the subject of the future life. This is timely, as it is a subject of much conjecture and loose discussion,-loose, because, for the most part, such discussions are based upon conjecture rather than upon the authority of Divine Revelation. The present connected series began with a lecture in December on "The Resurrection into the Eternal World." In his introductory remarks, the lecturer voiced the eternal question in men's minds of every succeeding age: "What has the future in store for us?" He then proceeded to show, in language at once simple and beautiful, felicitous and convincing, the doctrine of the New Church on this all-important subject, instancing Swedenborg's revelation that "the dead still live"; quoting freely from the words of the Lord Jesus Christ Himself testifying that "God is not the God of the dead, but of the living"; that man is essentially a spiritual being, and that his ultimate destination in the other life is deter mined during his sojourn here. By an easy transition from step to step, logical, concise, and carrying conviction to his hearers, the Pastor led them to the "awakening" of man after death, "the gradual evolution of the spirit's character, his association in the world of spirits, his eventual judgment, and the experiences in store there for children and adults, Christians and Gentiles,"-these topics to be dealt with more fully in future lectures.

     The January lecture was on "Life in the World of Spirits," and, whilst we believe the subject had already been determined on for this lecture, it so happened that the play based on Sutton Vane's book, Outward Bound, had been given during December at the University of Toronto, Hart House Theater, and thus presented an opportunity of discussing the subject dealt with in this much-talked-of book. Unfortunately this was one of the occasions when the undersigned was unable to be present, and so he cannot speak from first-hand impressions. But, judging by the impressions gotten at second-hand, it was a memorable lecture which gave much pleasure, clear instruction, and positive inspiration. The Wednesday evening classes following these Sunday evening lectures are given over to asking questions on the subjects dealt with, and at the one following this last lecture three of the strangers who were present came to the class.

     The problem presented by this phase of church activity is largely one of advertising. Our most recent effort along these lines seems to hold promise of a larger measure of success in getting visitors than anything else we have tried. The method is for the Pastor to write a brief introduction or resume of the subject of the lecture, with some appropriate information as to our general activities added. A thousand of these are printed and distributed from house to house by the boys of our Day School. The first time we tried this method we had twenty-two visitors, and on the second occasion twenty-one visitors, so that it would appear to be satisfactory so far as it goes. Then there is the problem of following-up and sustaining the interest that may have been aroused. This is for the future to decide. We believe in the work, and are prepared to go on with it as long as interest is maintained and results are forthcoming in the way of visitors, and in so far as our resources will permit. This is to "sow the seed." Some seed may fall by the wayside, some upon bad ground, and some may fall into good ground, and bring forth fruit unto the harvest.
     F. W.

     RIO DE JANEIRO.-A letter of the Rev. Joao de Mendonca Lima, written on Christmas Day to the Rev. E. E. Iungerich, contains the following interesting items of news:

     "Today our hall of worship was filled with adults and children, of whom fifty-eight signed the attendance book.

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Thirty persons partook of the Holy Supper, and two adults and three children were, baptized. The two adults are the latest additions to our Society. There are others attending our services with considerable regularity who have not yet received baptism. Our progress in numbers is slow, but we well know the causes of this slow growth, and are not discouraged by it, preferring that our Society should grow slowly but surely, and not by a rapid increase of those who come only from curiosity or other worldly motives.

     "I continue to use the New Church Sermons pamphlets as the basis for my own sermons. More and more do I appreciate this precious publication of the General Church which is rendering us such signal service, transmitting in a pleasing way the most profound, and at the same time diversified, teachings of the doctrine. "Our little journal, A Nova Igreja, which was suspended owing to lack of means, will reappear shortly. Senhor Xafredo has offered to finance its publication, and so our brethren who are acquainted only with Portuguese are again to have the spiritual satisfaction and comfort of reading its pages of instruction every quarter.

     SWEDENBORG'S BIRTHDAY IN BRYN ATHYN.

     It may be of interest to your readers to hear how at least one Bryn Athynite celebrated the Birthday of the "Seer and Prophet." As a parent of four children in the Elementary School, I found myself at g a.m. in the Auditorium, which was festively decorated in blue and yellow. The children of the School were gaily dressed in costumes that were intended to represent the national dress of Swedenborg's time; but, whether they were accurate or not, they were certainly brilliant, and added a wealth of color to the occasion. Thirteen poems or essays on the great servant of the Lord were read or recited, a group of songs was sung in Swedish, and the little Swedish folk play that followed was very charming.

     There was just time to hasten from this celebration to the Academy Chapel, where the students of the higher Schools were assembled. Mr. Fred Finkeldey was the orator of the day, and in a brilliant speech he contrasted Swedenborg's conception of science, and his means of developing science, with that of the scientists of our own day. This event was followed by a luncheon in the Dining Hall for the combined Schools and Faculties. Mr. Eldric Klein acted as master of ceremonies, and chose as his theme various environmental forces that were brought to bear upon Swedenborg, the speeches by the Students being of excellent quality and interest. They were as follows: "Swedenborg's Father," by Randolph Cranch; "Swedenborg at Upsala," by Carol Carpenter; "Swedenborg's Friends," by Betty Morgan; "Swedenborg as a Politician," by Philip Odhner; and "Swedenborg, an Inhabitant of the Spiritual World," by Hendrik Boef. Suitable songs were interspersed, and a very delightful occasion was brought to a dose by an informal dance which lasted until late in the afternoon.

     At 6:35 p.m., the members of the society assembled in the Auditorium for Friday Supper and a further celebration of the day. We sang the good old songs, and then the Rev. Alfred Acton was introduced by the Bishop, and in an address of two hours' duration spoke to us about the last three years of Swedenborg's life. The whole address was a marvelously interesting account of the details of these closing years of Swedenborg's life, introducing a host of new facts which the speaker has brought to light through his exhaustive study of Swedenborgiana. It was the most vivid picture of the life of Swedenborg that the writer has been privileged to listen to, and, although the day had been full of timely utterances, everything that Mr. Acton brought forth came with newness and freshness.
     K. R. A.

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ORDINATIONS 1926

ORDINATIONS              1926




     Announcements.


     ELPHICK.-At Bryn Athyn, Pa., February 7, 1926, Mr. Frederick William Elphick, into the First Degree of the Priesthood, Bishop N. D. Pendleton officiating.

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TWELFTH GENERAL ASSEMBLY 1926

TWELFTH GENERAL ASSEMBLY              1926

     By invitation of the Carmel Church, the Twelfth General Assembly of the General Church of the New Jerusalem will meet at Kitchener, Ontario, Canada, from June 14th to 20th, 1926. All members and friends of the General Church are invited to attend. Those expecting to do so are requested to notify Mr. J. Edward Hill, 234 Mary Street, Waterloo, Ont., or the Rev. L. W. T. David, to Willow Street, Kitchener, Ont. This Assembly will commemorate the Fiftieth Anniversary of the Academy Movement, and a large attendance is anticipated. An early notice of your intention to be present will be appreciated.
NEW CHURCH LIFE 1926

NEW CHURCH LIFE              1926

     The following are authorized to receive subscriptions, renewals, changes of address, and other business communications:

     AUSTRALIA: Mr. A. Kirschstein, 12 Elizabeth Street, Waterloo, Sydney, N. S. W.

     GREAT BRITAIN: Mr. Colley Pryke, 48 Broomfield Road, Chelmsford, Essex, England.

     HOLLAND: Miss Mary Barger, Laan van Meerdervoort 229, The Hague.

     KITCHENER, ONTARIO: Mr. Fred E. Stroh, 50 John Street West, Waterloo, Ontario.

     SOUTH AFRICA: Mr. J. Henry Ridgway, Box 142, Durban, Natal.

     SWEDEN: Mr. Bertram A. Liden, Sveriges Pennfabriks Eftr., Klara Sodra Ryrkogatan 18, Stockholm.

     TORONTO, ONTARIO: Mr. Frank Wilson, Jo Cowan Avenue, Toronto, 3, Ontario.

     Subscription price: $3.25 or 14 shillings per year, payable in advance.

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UNITY WITH THE FATHER 1926

UNITY WITH THE FATHER        N. D. PENDLETON       1926


NEW CHURCH LIFE
VOL. XLVI APRIL, 1926           No. 4
     Jesus said unto Mary Magdalene: "Go to my brethren and say unto them, I ascend unto my Father." (John 20:17.)

     When the Lord was on earth; He was as one among many,-a companion of men; and He called them "brethren," but not one of them spoke of Him as their brother. He was not so characterized until a later age, and then only because the thought of men was increasingly fixed upon His human as being like that of other men. Even those who confessed His Divinity did so with a reservation, malting a distinction between the Divine and the Human, a distinction which involved serious consequences, grave doctrinal errors, leading to the papal power, on the one hand, and the vicarious atonement on the other.

     Not comprehending the effect of the Divine process of glorification, and believing in His bodily resurrection, men thought of Him as being in the after life much as He was on earth, that is, as a man, and as one among many, as still invested with a material body, and possessing a human rational mind, not unlike that of other men, and so, on His human side, serving as a kind of intermediate between men and God the Father, whereby He became an intercessor for all time.

     The doctrine delivered to the New Church is, that the Lord's Human is not like that of another man. It was indeed so when He was on earth; but after His glorification He became Divine even as to the Human, and then, as to this Divine Human, He could not be regarded as the brother of men, but instead, as God over all.

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When on earth, by virtue of the investing body taken from the mother by birth, He was as one and individual in His relation to men, on the same plane with them, and of the like or the same formation and structure. In this respect, it may be said that He was as their brother,-their companion in all the afflictions of the flesh, and in the infirmities and temptations thence arising. This temporal earth-body of His was also like that of other men, in that it was mortal; and in the Divine process which supervened, it went the way of all mortality. It was gradually eliminated; for another body was forming in its place,-a Divine Substantial Body. This Divine Body had its initiaments from the first beginning of His life as a man in the world. It more and more displaced the infirm material body as glorification progressed, and this until His Divinity became total on all planes, so that it is said that He rose with the whole body become Divine, even the whole body which He had in the world, down to the ultimates thereof, which with men corrupt in the tomb. This whole body, then, in its resurrection, was not the material, the infirm, but the Divine Substantial Body, taken on by degrees during His whole life in the world, by due process; taken on, not from without, from the mother or from nature, but from the Father within. Thus that material part, which might be called a "brother" to man, gave place to that which was of and from the Father purely and solely, and this absolutely and forever, when He had ascended to full union with the Father.

     This is the meaning of that mystic saying of our Lord to Mary Magdalene, when she came early to the sepulchre, while it was yet dark. Standing without the sepulchre weeping, "she stooped down and looked in, and seeth two angels in white, the one at the head, and the other at the feet, of the place where the body of Jesus had lain." The angels said unto her, "Why weepest thou?" She answered, "Because they have taken away my Lord, and I know not where they have laid Him." Then she turned herself back, and saw Jesus, but knew Him not, supposing Him to be the gardener. "Jesus saith unto her, Mary! She saith unto Him, Rabboni!" Jesus saith unto her, "Touch me not; for I am not yet ascended to my Father!"

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     Thus is told the story of the Magdalene Church, and its attitude to the Lord, and the warning given to it. "Touch me not; for I am not yet ascended to my Father!" Touch is communication, translation, and conjunction, and with reference to the Lord it involves salvation to men. That Church looked to the human of the Lord, and desired to be conjoined therewith, even to the human as it was in the world, the Mary-human or the Son of Mary, as well as the Son of God. But this was that which the Lord forbade when He said, "Touch me not!" This saying of His was both mystic and potent with Divine meaning. It was mystic in that its true significance was not understood,-is hardly yet understood. It was potent with Divine meaning because of the fact that, while He was indeed risen from the dead, He was not yet ascended to the Father. Not until He ascended was there complete union with the Father. (A. E. 899.)

     Here, then, was an interval of deepest significance, an interval between His resurrection and His final ascension which marked a distinction of radical import to the Church, the Church which sought conjunction with its Lord. "Touch me not, for I am not yet ascended to my Father!" Not yet was His glorification entire, though almost so. There was yet something to be done, some veiling to be removed, Some sphere of the mortal Mary-human clinging, through which Mary Magdalene saw Him, and by which she sought, with her burning love, to be joined to Him; but He forbade her. All this deeply significant story was fulfilled in later days; for the Magdalene Church, while confessing His Divinity, even looked to the Mary-human, and desired conjunction therewith, and even salvation therefrom. But the warning that this could not be had been given, though it was not understood.

     The Church could be saved only by conjunction with the Human of the Lord fully and clearly glorified, with that Human in which or about which there lingered nothing of or from the Mary-body. The Church could only be saved by conjunction with the Human of the Lord after He had ascended to the Father, and become fully united with Him. In this it was as if the Lord had said to the Magdalene: "Touch me not; for I have not yet ascended to my Father," and implying that, when He was ascended, all men might then be saved by touch with Him. "And I, if I be lifted up, will draw all men unto me."

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Here again the Magdalene Church has interpreted these words as having reference to His being lifted up upon the cross, whereas more truly and directly they refer to His ascension to the Father. Herein lies the specific difference between the Churches, the New and the Old. The latter could never free itself from the thought of Him as qualified by the Mary-body, could only think of His Human as like unto that of another man, and so of Him as a brother to men. And with the passing ages this thought increased, at first hedging His Divinity, obscuring it, and at length causing it to vanish altogether. But to the New Church is revealed a vision of Him thoroughly and clearly glorified, ascended and united, one with the Father, and not in any sense man's brother, but even God over all.

     When the Lord called men His "brethren," was He then speaking from the maternal human?-thereby recognizing through that human His companionship with His fellow men? Many have so thought, and many continue so to think. But the Writings deny this. They say that there is a high sense in which the Lord may call men His brethren, but that there is no sense in which man may call the Lord his brother, no sense in which it is right or proper to do so; and this especially may they not do after His ascension and full union with the Father. For that union made Him God entire. As such, He alone is to be worshiped by men, by the Church. The essential of the Church is the worship of the union between the Father and the Son. The Church is even commanded to be in continual thought concerning that union, since it is the most sacred of all things, and makes the very life of the Church, from which comes its salvation. This worship, this continual thought of the Divine union, is that which was signified in the old, the former, days by keeping the sabbath, for from that union came the true sabbath of rest.

     How, then, may any man call the glorified, the ascended Lord "brother"? His title can only be that of Father. Yet, as noted, there is a high sense in which the Lord may call men "brethren," but we are informed that on such occasions the Lord addressed that in men which is of Himself with them, namely, the Divine in the men of the Church. This Divine was and is as if His brother. Truly speaking, it was and is Himself; yet, because it is of Himself in and with men, there is given an apparent difference, an apparent separation, so that, in accord with the appearance, He speaks to that Divine in men as if objectively, as if to another, and calls it his brother.

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"Then one said unto Him, Behold Thy mother and Thy brethren stand without, desiring to speak unto Thee. But He answered and said unto him, Who is my mother? and who are my brethren? And He Stretched forth His hand toward His disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." (Matt. 12:47-50.) Insofar as any man does the will of the Father in the heavens, he has the Divine of the Lord in him, for that Divine alone is capable of doing the will of the Father, and of enabling man to do it as if of himself. It was that Divine; of which the Lord spoke, when He was told of His mother and brethren Standing without, He, "stretching forth His hand to His disciples, said, Behold my mother and my brethren!"

     It is of interest to observe that the Lord here spoke of those doing the will of the Father in the heavens, and to note the fact that the Writings speak of the Father above the heavens as being far removed from both men and angels, and giving this as the reason why men were instructed to Pray to the Father in the heavens; this in the Lord's Prayer. It is the Father in the heavens who hears and answers prayers. In the same connection it is said that the Father in the heavens is the Lord,-the Lord as to the Divine Human which is indeed the infinite Divine, but accommodated to reception by angels and men, accommodated by putting on the flesh, but not permanently so, because, by the process of glorification, He returned to complete union with the Father, from whom there was for a time an apparent separation. But the point is, that His return was complete. He carried with Him into and above the heavens no relict from the mother, no Veiling of purely human structure, though men have ever vainly thought that He did, and have sought to find that veil. For men, even like Mary Magdalene, have desired to touch Him, under the illusion of a human veiling, under the thought that His Human was like that of other men. But His answer to this desire was given to Mary Magdalene in the mystic words, "Touch me not, words, however, which are no longer mystery, now that the Lord's sole Divinity is revealed.

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     It has been noted that Christians have directed their principal thought to the cross, and that their central worship embraces the passion thereon. Yet this carried over to the resurrection, for without the resurrection the passion would have no Divine meaning, no redeeming power. By belief in the Lord's resurrection the Church was established. For that was the word of power that went throughout the world, giving substance to the hope of a life after death for all men. But the thought of His passion and belief in His resurrection was not enough. What of it? He suffered death, indeed, and truly rose on the third day. But when seen in His resurrection body by Mary Magdalene and the disciples, He appeared to them as if in the former material body, and this even as to the wounds in His hands and His side; this, to confirm the conviction that it was indeed Himself. Yet He so appeared to them under their insistent idea of Him; and He could so appear because He was not yet ascended to the Father. After the ascension He never so appeared again. In this interval-appearing to His disciples, there was yet some veiling as of the material body. The Church, the state of mind of His followers, demanded this, and it was granted. "Thomas said, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe." This was the voice of the Church speaking. It was the same Magdalene Church, but now called Thomas,-Doubting Thomas.

     The demand was for sensual touch, physical contact, with His material human, His earth-body. And the demand was such that it must needs be as if granted, for not otherwise could faith be established. Here note a most instructive contradiction. While the Lord said to Mary Magdalene, "Touch me not, for I am not yet ascended to my Father," signifying that the Church should be conjoined with the Human only after complete unity with the Father, yet, owing to the state of the Church at that time, this was impossible. And so, when, after some days had passed, Jesus came among His disciples, the doors being shut, and said, "Peace be unto you. Then saith He to Thomas, Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not faithless but believing." (John 20:26, 27.)

     And so also it came to pass in after days. Not heeding the warning given to Mary Magdalene, the Church insisted on conjoining itself with its Lord not clearly and fully glorified, not yet ascended to entire union with the Father.

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The Church also thrust its hand into His side, to feel the wound of His death as evidence of His Life. While this was permitted, yet a Divine rebuke followed: "Jesus saith unto him, Thomas, because thou hast me thou hast believed; blessed are they that have not seen and yet have believed." Here the meaning is the same. The Church insisted on a material resurrection, in order that it might believe. It insisted on a junction with its Lord not yet ascended, not yet in complete unity with the Father. But such a faith, so established, Was impermanent. A spiritual Church can only be founded with those who see not and yet believe, that is, who regard not the Resurrection Body of the Lord save as purely Divine and in unity with the Father.

     Inwardly, the rebuke to Thomas bears the same meaning as the warning given 'O Mary Magdalene; for Thomas did just that which was forbidden to Mary. And so also it was with the Church. The Church worshiped, and in its heart conjoined itself with, the Human, risen indeed, but not ascended, not clearly glorified. This forbidden, yet permitted, thing dominated the doctrine and worship of the Church to the end, that is, until the time of the Second Coming, when a New Church was established whose cardinal doctrine opened the way for the conjunction or that Church with its ascended Lord.

     Lessons: II Kings 2. Luke 24:13-53. A. R. 818.

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TOPICS FROM THE WRITINGS 1926

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1926

     XXXIII.

The Divine knowledge of Evil.

     In the NEW JERUSALEM MESSENGER for April 4, 1883, an article appeared over the signature of "D. H. H.," in which Habakkuk (1:13) is quoted as teaching or suggesting that the Lord is ignorant of the existence of evil. The verse in Habakkuk reads: "Thou art of purer eyes than to behold evil, and canst not look on iniquity." The writer says that these words are commonly thought to mean that the Lord does not look upon evil with approbation, but he thinks it may be given a stronger meaning, namely, that "the Lord does not see anything at all of evil," and he devotes more than a column to a consideration of the subject.

     In the MESSENGER of April 18th, 1883, an answer appeared over the signature of "W. G., Jr.," in which the writer says: "These statements seem to me to be contrary to the teachings of the Word and the doctrines of the Church." He then quotes T. C. R. n. 62, as teaching that the Lord sees and knows the evils and falses of those who are in hell, which is confirmed by a plain statement in Psalm 139. The writer then says: "If the Lord did not see the evil in us, He would not know us, neither could He provide for us or bring us into heaven. . . . We should in no way limit the knowledge of the Most High."

     In the MESSENGER of May 2d, "D. H. H." admits the force of what " W. G., Jr." says, and modifies his position.*
     *"D. H. H." was Daniel Hudson Howard, of Brockton, Press. "W. G. Jr." was the Rev. Warren Goddard, Jr., Pastor of the Providence Society, Rhode Island.

     While the verse quoted from Habakkuk does appear in a general way to teach that the Lord does not see and know evil, an examination of its internal sense reveals the fact that the verse, and the entire chapter, treats of the last judgment upon the imaginary heavens, when the evil were cast out from the presence of the Lord in heaven.

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Hence it is said (in the P. P,) that the subject of the chapter is "the total devastation of the church, and its rejection," that is, the rejection of the church in both worlds by the Lord, which rejection was the judgment. This, then, is what is meant by the words, "Thou art of purer eyes than to behold evil, and canst not look upon iniquity."

The Divine Omniscience.

     It may be of interest to the readers of the LIFE to have a further development of the subject of the Divine Knowledge of Evil. The term "omniscience," since it means all-knowledge, admits of no exception or limitation. The slight appearance of limitation in the letter of Scripture is easily accounted for in the light of the internal sense.

     The Lord is omniscient in heaven, in hell, and in the world with men. Ignorance cannot possibly be predicated of the Divine all-knowledge. And yet omniscience is not the same in hell as it is in heaven. The universe prevalence of evil instead of good qualities, but does not banish, the idea of omniscience, neither of omnipresence, nor of omnipotence, All of this will doubtless plainly appear, in the light of doctrine which is herein to follow.

     Every reader of the Writings knows, every reader of the Sacred Scripture knows, every man in any religion knows, that the evil he sees in himself has been revealed to him as evil by the Lord alone. Those only who are entirely outside of the sphere of light from the spiritual sun do not know this, are in ignorance of evil as evil. A temporary obscuration of thought may occur in the midst of grievous temptation, or from Other cause, but soon the light will shine again in the mind of the regenerating man. The importance cannot be too strongly emphasized,-the importance of believing, acknowledging, confessing, that the Lord knows and sees every least thing we think and do, and is present, guiding, directing or permitting it The practical bearing of this principle-the principle that because the Lord sees and knows evil, we also can see and know it, and be given power to depart from it,-is a truth beyond price. Let us repeat: How do we see and know evil, how do we discover evil within us, except from Him who knows all things, except from Him, in whose Divine vision nothing escapes, nothing is able to hide itself? For even "if I make my bed in hell, behold Thou are there!"

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Not even the rocks and the mountains of hell can hide the evil from the Divine omniscience-the evil, who would hide if they could!

Doctrine concerning the Divine Omniscience.

     The following extracts will exhibit in plain language the teaching of Revelation concerning the Divine omniscience in heaven, in hell, and in the world:

     "God. . . .perceives, sees, and knows all things, even to the most minute, which are done according to order, and from these all things that are done contrary to order." (T. C. R. 59.)

     "God is omniscient in hell, as well as in heaven, and likewise perceives, sees, and knows their evils and falsities from the good and truth in which He is. . . . For we read: 'If I ascend into heaven, Thou art there; if I make my bed in hell, behold, Thou art there.' (Psalm 139:8.) And in another passage: 'If they dig through into hell, thence shall my hand take them.' (Amos 9:2, 3.)" (T. C. R. 62.) And we are told that the Lord grants even to "the angels in heaven to see what is done in hell." (T. C. R. 61.)

     We read further that "those who are in the hells . . . appear to those in heaven as often as the Lord pleases . . . for to the angels is given the ability, from the place where they are, of seeing all things that exist in hell." (A. C. 8231.) It is added that the privilege is also granted at times to good spirits.

     Again, it is said that "the angels can see each and all things in the bells, but not the reverse." (A. C. 5427.)

     Their sight into the bells is not from themselves, but from the Lord. They see because the lord sees, just as we see our individual evils because the Lord sees them, and reveals them to us. "For the Lord perceives and knows all things in general and in particular from eternity." (A. C. 6851.)

     "From the omniscience of the Lord all things are made manifest to Him," that is, all things in heaven and in hell, as shown in the context of the number. (A. E. 298:11.)

     Again, concerning the judgment we read that "He who is to judge must see all the states of the man who is to be judged, from infancy to the end of life in the world, and afterwards to eternity." (A. E. 687.4)

     And finally, "The Lord alone resists evils with man. . . .

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For every single evil is conjoined with innumerable evils; . . . and to resist the bells so conjoined is impossible for anyone but the Lord alone. . . . For the Lord alone knows what is the quality of man, and what his evils are, and in what connection they are with other evils, thus in what order they are to be removed, that man may be healed from within, or radically." (A. E. 1166.)

Divine Foreknowledge.

     It is made clear in the numbers which follow that the Lord foreknows or foresees the state of the heavens, the state of the hells, and the state of men in all worlds, even to the minutest particulars thereof, from eternity to eternity, and that there never has been, nor ever will be, anything concealed from the Divine all-seeing eye.

     "All things in man, even to the least, are foreseen by the Lord, and provided for, in regard to his future state to eternity." (A. C. 2679e.)

     "The Lord never repents, because He foresees all things, in general and in particular, from eternity." (A. C. 587.) The purpose of this number is to show that the Lord not only sees evil but foresees it from eternity. To say that He repents involves that something has occurred, of which He did not know beforehand that it would occur, or which was not foreseen and provided for.

     "Providence is predicated of good, but foresight of evil; for all good flows in from the Lord; wherefore, good is provided, but all evil is from hell. . . . Wherefore, evil is foreseen." (A. C. 5155.)

     Again, "Foresight cannot be predicated of good, because good is in the Divine, and exists from the Divine. . . . But foresight can be predicated of . . . evil; for evil exists outside of the Divine from others who are opposed to the Divine." (A. C. 5195.)

     "The Lord foresees evil, and provides good . . . from the first beginning of life even to eternity." (A. C. 9296.)

     "The Lord sees of what quality a man is, and foresees what he wills to be, thus what he is to be. . . The Lord foresees the states of all after death, and also foresees the places in hell of those who are not willing to be saved, and the places in heaven of those who are willing to be saved." (D. P. 333)

     "The Lord foresaw from eternity what the quality of the human race would be, and what would be the peculiar quality of each member of it, and (He foresaw) that evil would continually increase, until at length man would of himself rush headlong into hell.

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Wherefore, the Lord has not only provided the means by which man may be bent from hell and led to heaven, but also by His Providence He bends and leads. . . . The Lord also foresaw that man of himself would incline towards the deepest hell." (A. C. 3854) There is much more in this number to the same effect.

     The Divine foreknowledge is plainly indicated in these words of Matthew: "Your Father knoweth what things ye have need of before ye ask Him." (6:8.) The things the regenerating man needs to know of the Lord are that his evils may be pointed out to him, with the power given to resist them.

The Divine Presence in Hell.

     The Doctrine teaches that "the Lord alone resists evils with man, and not through the angels of heaven." (A. E. 1166.) The Lord indeed operates this mediately through heaven, at the same time that He does it immediately from Himself, "but still in such a manner that no angel knows anything of it." (Ibid.) In order to accomplish this Divine work, and at the same time to preserve the integrity of the heavens and the existence of the church on earth, the Lord is not only omnipresent in hell, but He is also omnipotent and omniscient there. And His Divine Providence is also there, restraining evils, and at times permitting them; also in the provision of uses for the evil after they have been brought into obedience to the laws of order through fear of punishment. Were these things not true no man could be saved, and heaven would cease to exist; for hell would destroy heaven.

     But how the Lord is present in hell is of interest to know, since it has been revealed. It goes without saying that the Lord is not interiorly present in evil, and that in this sense He is not present in hell; but to say that He is not present in hell in any sense would be most unwise, since it would negative direct teaching. It is, therefore, incumbent upon us to find out from the Doctrine as revealed how the Lord is present in hell, since it is so asserted most positively in many passages. He is present in hell in the same sense that He is present with the evil man on earth, but not in his evils. And so the teaching is that the Lord is not present in hell, but around hell.

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He is not present in an evil spirit, but around him, on the outside of him. He is not present in will but around it, on the outside of it, pressing upon it to restrain and hinder, that order may be established and preserved; and order is essential in hell, that uses may be performed there, just as it is with men in this world. Order is for the sake of use in both worlds, whether in heaven, in hell, or with men on earth; and the Lord is Present where order is; He is present where use is; as we read, "The Lord's kingdom is over heaven and over hell, and His kingdom is a kingdom of uses." (D. P. 26.)

The Divine Presence in Hell-the Teaching.

     That the Lord is universally present in hell-not within, but around it-we are informed in the following passages:

     "The life pertaining to those who are in hell is in their ability to think and will, to speak and act,-a faculty derived from that life which is God acting upon them from without, . . . continually impelling them to order." (A. E. 1143.)

     "A man-angel is led by the Lord both from within and from without; but a man-devil is led by himself from within, and by the Lord from without; . . . also, a man-devil is led by the Lord to order from without, but by himself against order from within." (A. E. 1145.)

     Infernal order is defined to be when "evil is in the midst and good is rejected to the circumference" (A. C. 3993:12), the very opposite of heavenly order. Hence, with the evil "order is inverted, for good with them is without, and evil is within." (H. H. 499.) Finally, we read that "the Lord is present with everyone, for life is from no other source." . . . With the evil in hell "the Lord is present and directs their ends as far as possible to what is good; but His presence with them is called absence." (A. C. 2706.) It Is called "absence," because Be is not in them, as with the angels, but outside and around them.

     The Lord is not only present with the evil in hell outside and around them, but He is present in their inmost; for we read that "with every angel and every man there is an inmost or supreme degree." (H. H. 39.) It is because of this inmost degree of life in every man that even the evil live to eternity. (L. J. 25.) It is above all human or angelic consciousness,-the very abode itself of the Lord in every man.

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It is thus that the whole of hell is in His grasp. (See also A. C. 1999; T. C. R. 70.)

     The Divine Omnipresence in General.

     "It is a general canon in heaven that God is in every man, in the evil as well as in the good, but that man is not in God, unless he lives according to order;. . .for God is omnipresent in the universe, and in all and single things of it. . . . The absence of God from man is no more possible than the absence of the sun by its heat and light from the earth." (T. C. R. 70.) It is plain that the sun is present even in the disorders of nature. From this teaching it is also dear that God is in every angel, and that every angel is in God. But, on the other hand, while God is in every devil of hell, no devil is in God. For "man is not in God unless he lives according to order." (Ibid.)

     Again, "The Lord is present both with the worthy and the unworthy [who come to the Holy Supper] because He is omnipresent, in heaven, in hell, and in the world, consequently with the evil well as with the good." (T. C. R. 719.) The distinction between the Lord's presence with the evil and with the good is then shown. His presence with the evil is merely His external presence, but with the good His presence is also internal.

     Then, after saying that the Lord knows the entire state of the angels of heaven and the men of the church, it is added that "the Lord is also present with those who are outside of heaven and the church, who are in hell, or will come into hell, and knows their whole state." (A. E. 1223, 1224.)

     "The Lord is everywhere present with light, even in the hells; . . . otherwise the infernals would have no ability to think and speak." (A. C. 4531.) That is, unless the Lord we represent with the evil in hell, they could neither see, think, nor act. They would be annihilated.

     Again, "God is omnipresent from the firsts to the lasts of His order; that He is also omnipresent in hell, was shown in the preceding article." (T. C. R. 64.) Hence there is order in hell, and God is present in that order.

     Finally, "God is not in space, although He is omnipresent, and with every man in the world, and with every angel in heaven, and with every spirit under heaven." (D. L. W. 7.)

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     "Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places that I shall not see him, saith the Lord? Do not I fill heaven and earth saith the Lord." (Jeremiah 23:23, 24.)
BY THE RIVER. 1926

BY THE RIVER.       PHILIP OYLER       1926

When I was young, I had a dream:
I saw two trees beside a stream.
When I say this, it does not seem
     A picture to remember.

The trees were oaks and at their best
(Not young nor old) and newly drest
In greenest leaves of springtime, blest
     By golden rays of sunshine.

They stood together, side by side, Just like a bridegroom and his bride,
So closely that they could confide
     Their love to one another.

Their stems were strong and straight and round,
Their roots showed up above the ground
And I could see that they were wound
     All in and out each other.

Their branches too were intertwined,
And could not clearly be defined,
Because they seemed to have combined
     To form a head together.

The sunshine from a cloudless sky
Poured on and through their canopy
Of leaves to stem and roots, and I
     Could see no sign of shadow.

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The stream flowed gently, calmly on
(Reflecting trees and sky and sun)
Into a glad oblivion
     Where eyes no more could follow.

     * * * *

I know now what my vision meant,
I know its purpose and intent,
I know what these things represent-
     The trees, the stream, the sunshine.

The trees, my love, are you and I,
The sunshine from a cloudless sky
Is love and wisdom from on High,
The stream is life eternal.

That roots and branches were entwined
Denotes that we are of one mind,
One heart in all, and hope to find
     A humble home in heaven.

When His love flows through you and me
Like sunshine through their canopy,
Then surely, love, there will not be
     A sigh or sob or shadow.
PHILIP OYLER.

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FREE WILL 1926

FREE WILL        N. D. PENDLETON       1926

     (Delivered at the Philadelphia District Assembly, February 5, 1926.)

     Speaking with certain spirits, Swedenborg said: "Man is an organ of life. . . . God pours His life into the organ, and into its leasts, as the sun pours its heat into a tree and its leasts. God gives that man should feel that life in himself as his own, and God wills that man should so feel it to the end that the man may, as of himself, live according to the laws of order, . . . and so dispose himself to receive God's love. But still God perpetually holds with His finger the upright shaft of the balance, and guides, but He never violates the free will of man by compulsion." (T. C. R. 504.) "The finger of God" is the Lord's Divine Omnipotence. (Invitation 60. Divine Miracles.)

     Freedom is a word of many meanings. In general, it denotes a release from arbitrary external control, or an absence of that restraint which prevents a man from doing as he wills. The Writings speak of freedom as pertaining to the will, and as being thence derived in the rational mind and the actions of the body. The rational mind is adjoined to the will as a companion faculty. It gives conscious direction to the will's determinations. This is the case in that form called the "human," of which alone true freedom and genuine rationality may be predicated. The "human" lies in these two faculties, and therein also is the image of the Divine as Love and Wisdom. It is within the compass of this image that all Divine attributes must be interpreted. If we go aside from this human idea in our thought of the Divine, we enter a trackless region,-the invisible Infinite,-where there is no object of sight; and we can only fall back, having encountered, perhaps, a stroke of spiritual blindness.

     Being human ourselves, and of finite form and structure, we cannot sense the tides of the Infinite save as they are reflexed by the limited forms of human thought and feeling. To this, our necessity, God condescended when He became Man, thereby accommodating His Infinite to human apprehension, and so enabling us to interpret the Infinite with verity in terms of the God who became Man and the Man who became God.

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Being human, we also have, inseated in our wills and thence our understandings, that which is, or appears to be, a certain freedom of determination; and this also is given us in likeness of God, of whom it may be said that He, being Life, is Freedom Itself.

     However, many men, both theologians and scientists, doubt the fundamental reality of free will. The theologians, because of their doctrine of the all-power, presence, and knowledge of the infinite God, in the face of which it is difficult to reconcile free will in finite man; and the scientists, because of their doctrine of the law of cause and effect in nature. Neither the theologian nor the scientist, if consistent, will allow that anything comes by chance. The theologian will say of an event that it is the will of God. The scientist, that it is the result of natural causes; some of these being immediate, and others far distant in time and place, but all combining to produce the event in question; and, given adequate causes, the effect is inevitable. For instance: A leaf falls from a tree, is caught by a gust of wind and cast into a stream of water. It is carried this way and that by currents and counter currents. At times it is submerged and again it floats on the surface. At length, it is gently stranded on a bank of sand, where it rests and finally perishes. If the leaf had fallen a moment sooner or later, it would have encountered a different series of adventures; but in either case it would be controlled at all points of its journey by the law of cause and effect; and so its final end could be that only which was determined by the play and counter play of the forces involved; and these being such as they were at the time, no other result could follow save that which was given in the so-called chance happening.

     But a leaf is responsive only to outer forces, such as the wind and the wave. It appears to be otherwise with an animal,-a living being having a self-moving power, which enables it to turn to the right or the left according to desire. Especially is this the case with a man, who is gifted with rational determination. However, the scientist-philosopher will say that this difference does not make man any the less a subject of cause and effect. He would illustrate somewhat in this manner: A man walking in a path, for no obvious reason turns, and, facing a bitter wind, ascends a hill.

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The man, in accord with his choice, advances, against the outer forces of nature, but he is none the less impelled by some inner current of thought or desire. Perhaps he imagines a house and shelter across the hill. Some feeling within him has roused this imagination, and by the strength of it he is carried against the wind and over the hill. He differs from the leaf in this only, that he is impelled by the inner promptings of desire against the pressure of outer nature. Yet these inner emotions, as well as the outer forces, are the results of the law of cause and effect; of causes, many of which have arisen from others far distant in time and place. Gives all these causes, in the way in which they were given, and the man could not act otherwise than he did. In view of this, free will would seem to be but an appearance.

     Thus the theologian and scientist-philosopher, from two very different doctrines, join in the same dictum. They may allow that the semblance of free will is vital to man's joy of living, but that, as a fundamental reality, it will not stand critical analysis.

     II.

     The Writings everywhere defend free will, and this especially in spiritual things, as against the old theology which denies it in extravagant terms. They also treat of man as subject to the continual operation of an all-powerful, all-knowing and omnipresent God. They further allow that the physical man, as a part of nature, is subject to the natural law of cause and effect. Yet they regard free will, natural as well as spiritual, as a veritable actuality, and, indeed, as Divinely derived. As to free will, man is like unto God; not that he is God, nor yet a part of God. He is like unto God, in that he has the life of God in him by influx. This life of God is that which is free. Its influx is into the will and understanding of man, and it there produces that which is called man's freedom and rationality. These faculties in their activity therefore manifest the life of God in man.

     Yet the Writings also deal with man's proprial freedom and his individual rationality, as these faculties are consciously exercised by him, as an appearance. They deal with them as an appearance in the like terms and in the same way that they regard as an appearance man's feeling that he has life in himself. It appears to all the senses of man, and to his every apperception therefrom, that he lives of and from himself, and this because he cannot sense the Divine life inflowing as other than his own.

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It seems to him as if this life were resident in him, or as if it were intrinsic to him, and so peculiarly his own. It is, however, a matter of revelation, and therefore of high faith, that this is not the case. It is, moreover, vital to a spiritual faith that man should believe the teachings of revelation, even while he lives submerged in his sense-feelings to the contrary.

     The doctrine delivered is, that as it is with the sense-seeming of life, so also it is with man's proprial freedom and his individual rationality, That is to say, his freedom and rationality are seemingly his own; yet are they guided, either by the providence or the allowance of God. And, in the last analysis, God's allowance is of His providence; though not the least of evil is from God, this being entirely the product of the self-seeming of life in man. However, this evil is also under Divine guidance; for the "finger of God is ever on the upright shaft of the balance." It may even be said of man's choice, after it has been made, that, all causes considered, all influences measured, it could not have been otherwise. But we note that all causes and every influence can never be compassed in mind by man or angel. To this the Lord alone is competent, for to Him alone all things are known. This all-knowing of the Divine is given as the specific definition of the Divine Wisdom, namely, that He alone knows all things, and is aware of all causes from first to last. This includes all cause which come out of the past and make the present, and therein have an immediate outlook to the future.

     The definition of the Divine Wisdom as all-knowing, or as an infinite awareness, must, however, be freed in our thought from that limited "cognizance" which is characteristic of finite man. That is to say, God does not take knowledge of a thing or state after the manner of a man, who knows only in part, is aware only to a degree, and who realizes only intermittently, as by successive flashes of consciousness. On the contrary, the Divine awareness is continuous and unbroken by any finite limitations, either of space or state. This being so, the all-knowledge of God, the Divine awareness, bears continually on man, and on all the finite things of creation. And this is so much the case that the leasts of all least thing are under the Divine view and control; not one of them is ever moved apart from His will.

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To impress this point the Writings combine two Scriptural teachings in the statement that not a hair falls from the head save by the will of God.

     But if this be so, if God wills all things good, and allows all evil; if He is aware of all causes and effects throughout, the unending ages in the past, and of all things to come in the future as present before Him; how may man exercise any degree of free will? The teaching is repeated over and over again that man has freedom and rationality in fact; but it is explained that he has these faculties in like manner and in the same way that he has life in himself, which is to say that he has them as his own only according to his sense-seeming, and not in highest verity.

     III.

     Man's freedom, along with his life, as a proprial possession, is simply a result, an effect, arising from the life of God inflowing into him, by means of which the Lord leads the man through his proprial freedom to the fulfilment of His own Divine ends. We say of ourselves, and we are given to feel, that we may direct our own way. Yet we must needs confess and truly believe the supreme truth that the Lord alone leads. He leads even in our self-leading, even when we most suppose that we are leading ourselves. And this is so much the case that, after an event, we may confess, not only that it is best so, but that if we could perceive all the causes leading to the event we would perceive that it could not be otherwise.

     The Spiritual Diary notes this in a striking and seemingly extreme way. Swedenborg there states that, in whatever he did, there was insinuated into him the feeling that he had the faculty of choice. Certain spirits with him supposed that he could have done something else. The matter in question was very trivial, having reference to the cracking of a nut. But it was shown that, contrary to the seeming, it could not have happened otherwise. It was also shown to the spirits speaking that they could not have spoken otherwise than they did. This distressed them greatly, for they felt that it made them nothing. This was also confirmed; and then they were instructed that it was enough that they seemed to themselves to be able to think, speak, and act from themselves. (S. D. 2465.)

     Man's freedom, then, is like unto his gift of life, and is indeed one therewith. While he seems to direct himself, yet is he led by the Lord.

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However, man may, as if of himself, resist the Lord's leading, though even in his resistance he is under the Divine guidance. How, then, may not all men be saved? For such is the will of God.

     This question has perplexed, and win ever perplex, the minds of men. It seems as if man was given the power to defeat the will of God, or as if the will of God must needs be compromised to meet the insistence of man. This is sharply defined in the Writings by the statement that the Lord predestines all to heaven, but that man consigns himself to hell. (T. C. R. 490.) Swedenborg himself asks why this is so; and in answering he points to the laws of Divine Providence as they specifically concern man's salvation, and with intent to show that all these laws center around the notable fact that man is given the sense of having life in himself, whereas in truth he has it only in appearance. It is demonstrated that the total endeavor of Providence, and the point of all its laws, is to preserve to man the sense of his self-possession of life, and this even while that same Providence reveals the higher truth which lies behind this sense-seeming. The specific object of preserving this illusion as to man's life is that man may act as of himself, and so be held in the exercise as of free will. If we simply hold to the higher, the revealed, truth, and disregard the sense-seeming, we are, it would appear, faced with a Divine predestination, and in such a case we are compelled to admit that what God determines will prevail regardless of anything we may do. If, on the other hand, we confide in the ultimate appearance, and eliminate the Divine predetermination, we cannot avoid the pitfall of naturalism.

     The truth is, that while God can only predetermine that which is good for man, and good is heaven, yet He does allow that man, from his illusion, may consign himself to hell, and may remain in that illusion and in that hell; and this, also, in order that man's sense of his free determination may be preserved to him. For only thus can the human be preserved; only thus can man's proprial life be maintained, and he be held in separate existence from God.

     As noted at first, freedom has many meanings. Its highest definition is, that it is a concomitant of the Divine life inflowing; and, as such, freedom is a Divine predicate; but man has proprial freedom in just the degree and in the way that he has life. In this connection, certain facts come to light which should be noted.

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Whoever studies the constitution of man, his formation on successive planes, or according to degrees, one within or above the other and at the same time notes the several influxes, mediate and immediate, and the way in which they bear upon man from within and from without, from the right hand and from the left, will also note the fact that man is marvelously built, and placed between converging forces, internal and external, good and evil, so as to be equibalanced, and thus in a unique position to exercise freedom in turning hither and thither according to choice. But we also note that a poised form, however equilibrated, may not have the power of self-turning. This power is given only to living forms. In a word, the power so to turn is the peculiar gift of life, it is an attribute of life, even of the life that is God. But not this only. While life inflowing is that which imparts the power of self-turning, yet this power may be exercised by individuals in freedom only by virtue of certain conditions, the first and fundamental of which is that noted above, namely, that while man receives life from the Lord, he should not know it from any sense realization of the fact; for if he felt the influx of life, he could then exercise nothing of free will. This brings us to the formula, that while the essential power of free will is derived from the life inflowing, yet man's exercise of his freedom is dependent upon his sense-illusion that such life and freedom is intrinsic to him. In other words, his exercise of his free will, or his reaction to the influent life, depends upon his ignorance, or upon his non-realization, of the truth. He may know the truth by faith, but he cannot sense it in fact.

     Accompanying this non-realization, as fundamental to man's exercise of free will, two other contributing factors are given in the writings which make for the same end. One is, that while the Lord's Divine Providence enters within and also surrounds man on every hand, operating within and without him, not only in a general way, but also upon the least of least things of his life, yet it is noted that, if man should perceive this intimate and all-powerful operation within and upon him, his freedom would be utterly destroyed. Herein, then, man's free decision is dependent upon his inability to perceive the secret workings of Providence, which, if perceived, would make of him the merest slave, an automaton, and not a man; for in such a case he could not possibly react to the will of God, either for good or evil. Wherefore, of mercy, this operation of the Lord must be concealed from him.

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     A like result would follow if man were given to know the future. Such knowledge would quite destroy his freedom of will, his free thought, and his free action. Man, from his rational thought, may make reasonable conclusions as to the future, and such conclusions may act as a stimulus to his freedom, but actual knowledge of the future would destroy the man's will. This must be evident to everyone.

     The Lord alone, from His Divine foresight, or, what is the same, from His infinite present awareness, knows the future destiny of each man and the end of all things, while we may only know that God knows. But in our thought concerning God's knowledge of the future let us not cast upon Him our feeble imagination of the mode of His foresight. We may not, I believe, think of the future, as known to God, as of so many imagined ideas of things to come, fixed beforehand, and as advancing upon us out of a composed future, with iron-like certainty, or as implacable necessities, before which we can only stand helpless because they come upon us as rigidly preordained. This, I think, is a phantasy. It does not arise from a spiritual idea; but rather from our human thought inbound in the appearances of time and space. An idea purely spiritual, in so far as we may entertain it, eliminates time and space, and in so doing approximates to a Divine idea, which gathers the past and future into the present. With God all things are present. A perception of this gives relief from the grim necessity of a time-future fixed beforehand by the will of God, in the face of which it appears there can be no freedom of determination on man's part. In fact, that which we call the future is but an ever-continuing present; and that which we call the past is but our memory, our time-record, of the continual coming forth of all things out of God.

     If, in our thought concerning God's foreknowledge and foreprovision, we eliminate time, whether future or past, and think of Him as life- all-pervading life,-we may perhaps gain some idea of man's subordinate freedom, and, as well, of the Lord's Divine awareness,-His awareness, in that to be aware, to be conscious, thus to know, is the outstanding characteristic of life. It is characteristic of man's life. How much more so of the Divine! Man is aware only in part. Man sees, knows, and decides only by virtue of, and under, his life-illusion.

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There is, however, no illusion to veil God's sight, while man is hedged by three protecting limitations:-He mistakes life as his own, he is unable to perceive the operations of Providence, and he does not know the future.

     IV.

     We shall agree that, if man is to exercise freedom of choice, in the face of the all power, presence, and knowledge of God, he must in some way be screened, in order that his freedom, his power of will, his thought and action may not suffer a total collapse. It is this screening which interests us.

     We know that the Divine cast successive veilings between Itself and man, lest man should be utterly consumed. These spheric veils temper the Divine to every create form, whether animate or inanimate. They also provide for a succession of forms in a descending series. The doctrine is, that the Infinite as the non-form accompanies these descending spheres on every stage, and is central to them from within everywhere, and, as well, round about them, whereby provision is made for the full presence of the Divine on every plane of creation. (A. C. 7270.) The result is not only a full presence, but also an adequate veiling. It appears that this descending series of create forms, this succession of veils, is responsible for that universal correspondence of all things with the Divine, and also for that reaction to the Divine which prevails everywhere and in all things. But the teaching is, that man as an individual does not so react to the Divine. Instead, it is provided that man should co-operate with, or perhaps work against, the Divine, and that to this end man should have self-will, self-understanding, and self-action. But how does God provide that man should so stand in individual independence, and not be overwhelmed by the constant presence of the Divine in power within and around him? The atmospheric veils alone will not answer for this. They only moderate the Divine to all create things. Man's case requires something other than this, something unique, something more potent than an atmospheric covering.

     There are two opinions as to the shielding which provides for man's independence, in the face of the power and presence of God. One is that God exercised His Divine power directly only in the original creative act, and that after creation His operation became indirect, since He then operates only in so far as it is necessary to preserve the work of His creation, and this through certain laws which may be called the laws of His Providence, or perhaps the laws of nature.

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This indirection of God, it appears, would afford a certain screening of man, even as the glancing rays of the sun fall with lessened power on the objects of nature. Under this idea, a sharp distinction is made between the Divine and the laws, whether of Providence or of nature; for if not so, no real screening by indirection could be attained. According to this idea, God, being behind His laws, releases His power as if by a removal of Himself, and this to such an extent that it may be said that He is not personally in touch with man's affairs, does not behold the intimate details of man's life, perhaps is not concerned about them; in fact, does not know them. And this, His attitude of indirection, is held to be in accord with the teaching that He regards not the persons of men. In this case, He looks over and beyond men as finite beings, directing His gaze only to those values which are infinite and eternal. This idea, when indulged exclusively, presents God as introspective, and does not allow for His desire to create in order that His love might extend to others outside of Himself, whom He would draw to Himself and make happy.

     The other interpretation of the shielding of man, by virtue of which he enjoys free will, is, I think, one that receives direct and powerful support from the Writings. While it is granted that God's Providence refers to the preservation of that which has been created, yet this preservation is nothing more or less than His continual creation; and the laws of His Providence are not another or a substitute for Himself, but are Himself in verity and presence acting; and also, the Providence of God, thus understood, enters and guides all and even the least of least things; while man, though he may know this as a matter of faith, is yet covered from a realization of the fact by his inability to sense the Divine inflowing, on the one hand, and the intimate operations of Providence, on the other; and that, to the same end, man's lack of knowledge of the future so veils his mind that he can will, think, and act just as if there were no God and no Providence.

     It may seem remarkable that we are free, because we have no sense realization, either of God inflowing or of His Providence acting, nor yet of His future provision.

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But let it be stated again that this is only one halt of the idea, and the negative side of it. Freedom and the power thereof is of the lift? of God influent. But this freedom and this life is God in man. Man, the recipient vessel, as such is a form of death. Only when God breathes into him does he live. But man, as we know him, and as he is, if you please, is a composite Of the two,-a dead form animated by Divine influx. The result is that man lives and has the freedom of life under conditions which produce an illusion of self-living, and of self-freedom in will, thought, and action. We may even say that this illusion is the man. And if it were not for revelation it would be all there is to man. But the truth is revealed, and man stands, and will forever stand, as if between the truth, on the one hand, and the self-seeming of his life on the other; believing in the truth, and knowing it to be true, and yet ever willing, thinking, and acting as if the illusion were even as it seems to be.

     This sense illusion of man is the marvel of human life; and from it the Writings say man derives his freewill. (T. C. R. 504.) That is, if it were not for that illusion, man could not in the least degree be either in free will or in free thought, nor yet in freedom of action. For in such a case the absolute power of God, and His operation on man, would be openly perceived and sensitively felt as irresistible. But, as shown, man's deep illusion protects him from this ever-present power of the Almighty, and enables him to act with seeming freedom and prudence,-even that human prudence which, if confirmed by a denial of God's Providence, becomes deadly, but which, if it be accompanied by faith, stands as God's greatest gift, in that it involves the maintenance of the individual life of man.

     V.

     As to whether man is also screened from the compelling power of God by some indirection on God's part, some looking away from man, this would seem to be an appearance only. For it is with man as with spirits in the other life. God never turns away from them, but they turn away from Him; and if the Divine light falls upon them, or upon some of them, as if obliquely, it is because they have turned away from Him. The light of the spiritual sun falls immediately, that is, directly, into the human internal, the soul of souls.

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The apparent obliquity of that sun's rays is a subsequent phenomenon, having reference to the turning of the interiors of the human mind away from God, but this only in so far as that mind is affected by the man's sense-illusions, in which, as said, resides all ignorance, and, as well, all evil; though not the least of these may be attributed to God.

     Man's illusion, his ignorance, then, is the cause of God's apparent turning away from him. Man is enlightened of God's mercy, and more or less converted and turned to God, but never to the extent of removing the man's fundamental illusion, never to the extent of destroying the exercise of that which appears as his own life, his freedom of will, and his prudence. For if on man's part there should be a manifest and continual realization of the all power, presence, and knowledge of God, the man would at once cease to be a man. Yet it is the highest verity, and a matter of spiritual faith, that God is all-powerful, all-knowing, and omnipresent. This is a Divine fact, and it is our great confession of faith. And yet, in the face of this fact, man may exercise his subordinate freedom, and this because he can never face a full realization of the truth.

     The life and power of God, then, is converted into free determination in man by his sensation of self-life. Of the way in which this is brought about, the Writings give the following illustration: Imagine an inanimate object exposed to the sun's rays. All the least parts of that object will be excited and moved by the action of the sun's heat and light. Imagine the object to be in some degree sensitive, in which case it would feel as if its inner vibrations were self-produced, would seem to itself to be self-moving. (A. E. 1134.) Only animate beings are thus sensitive and self-moving, and this sensitiveness they derive from the spiritual sun. Its heat and light moves them throughout; in sensing this motion, therefore, they seem to move themselves. It is even so with man, who, however, in addition to his ultimate sensitiveness, is given the power of inward reflection, which is a superior kind of reflex motion. Thus man may know, if it be revealed to him, that his feeling in this matter is an illusion. Even so, this illusion is the basis of his individuality, his personality, his separateness from the life that is God; and in it lies the conditionment of his free will. It is also the ground of all error, and the bed of evil. (Invitation 26.)

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     This illusion of man, when set over against the all-awareness of God, is that which does not know; and yet it is just that which makes it possible for man, in the exercise of his apparent freedom, "so to dispose himself as to receive God's love," thereby making himself the subject of a second and conscious reception of the Divine Life. His first reception is of life immediate from God. This is given to all men, and never by itself constitutes man an angel; a second conscious reception is necessary to this end. But in either case God is the Giver, and man the receiver. It is the most unfortunate of all errors to believe that man, in himself, is anything but a recipient vessel; or, if you please, to believe that man has in himself life and the free will thereof in an absolute sense; for man could not have absolute free will unless he had something of original life. And this is not given, for, if it were, man would either be God veritable part of God, and he is neither; yet he has in him the life that is God as by a gift, which yet is not his, but which, by his sense illusion, is seemingly his.

     I have repeated this point, because I hold that it must be clearly fixed in mind as the determining factor in our thought concerning all those matters which refer to the relation of God with man, and especially of God's relation to man as defined by those great formulas of our faith which predicate of God all-presence, all-power and all-knowledge, in the face of which man must reconcile his seeming independence. And this reconciliation, I hold, must be found, not in any indirection of God's presence, nor in any infringement of His power, nor yet in any limitation of His knowledge but there conciliation must be found solely in man's fundamental illusion concerning himself, whereby he seems to himself to have something of the attributes that truly belong only to God.

     VI.

     The spiritual sun, in itself considered, is not a globe of fire sending rays of light in straight lines outward. That sun is omnipresent in creation. It is a form of Divine Life,-a living Being, who is all-loving, all-wise, and infinitely aware. And just as nature's sun, in falling upon an inanimate object, causes it to expand and vibrate in its least parts, so the spiritual Sun, the Divine Being, inflows with life into all animate beings, imparting to them a sense of self-living which carries with it the feeling of self-determination.

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     This sense of self-living, while it is an illusion, is also actual, and a Divine gift. It is, in fact, the proprial life of man and angel, and is specifically and definitely that which is called the "proprium" of man in the Writings. In it there is not the least of life which is not from God, and yet the Divine life-stream, as it inflows and returns through the ultimates of man, is even a curious turn, a rounding as upon itself, whereby it forms a local unity in the receiving vessel, and this in a way to differentiate itself from the life that is strictly God, and so to become the life that is called man. We may say of it two things, two contrary things. It is in effect an illusion, and as such we may say of it (as of those certain spirits) that it is nothing. Yet it is an ultimate fact in actuality. It is even immortal. This is also why the exercise of free will, on the one hand, is but a sense-seeming, and on the other a veritable fact. This is why God, or the life that is God, is the All in all in man, and the man himself nothing; and also why it seems to man that he is all, and God nothing.

     If man wholly abides in this, his proprial life, he is a lost soul; to him there is no God other than himself. It is from this that he must be redeemed. And he can be redeemed, he can be lifted above this, his self-seeming life, his proprium; for man, in his making, was made with a view to this redemption. He was not created merely a simple form of self-seeming life. The animals are that. Man is a double form, natural and spiritual; or, more strictly speaking, he is a triple form, threefold in his structure and in the degrees of his life. And it is so ordered that, while his senses dictate his unique self-possession of life, his mind is capable of reflection to the contrary. By this way,-the way of reflection from the truth of Revelation,-he may be raised in thought and faith, and thence also in life, above the dictates of his proprium; but he may never entirely separate himself from that deep illusion concerning his life which constitutes him an individual, and which differentiates him from the life that is God, and so ever shields him from a realization of the overwhelming presence, power, and knowledge of the Almighty, thereby enabling him to partake of that presence, and freely use it as if it were his own.

     While man is ever shielded from Divine "compulsion" by this marvelous sense of his own existence as a free unit of life, yet he may at times be brought sufficiently into harmony with the Divine to call into activity his highest powers of reflection, and in that state perceive the truth concerning the influx of life, and so experience an inner realization of his true relation to God; in which case he undergoes the most profound of all spiritual experiences.

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In that moment of exalted perception, all his fretful moods vanish, and all his fears, whether of life or death pass away.

     One word more. As life inflowing rounds upon itself in the organic man, producing therein a local unity, a self-seeming existence, which is called the "proprium," so also was it with our Lord. By birth into the world, He derived such a proprial life, individual to Himself as a Man. This life with Him was indeed from the Father, but was localized, individualized, in His physical man.

     This, His assumed Proprium, was not destroyed by the Divine process which followed, but was glorified, and so raised to entire unity with the Father. And as this, His proprial life, was successively glorified, so, in the reverse flow of its movement, it more and more enfolded within its conscious grasp the heaven of angels and the world of men. This individual proprial life, this Divine Man consciousness, is that which is called in the Writings His "Divine Proprium," and is that which is especially signified by His "flesh and bones." (A. C. 194.) In this, His Proprium, was resident that "own power " by which He raised Himself to union, and by which He also outstands in creation to intimate touch and conscious communion with all men.

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AUTHORITY OF THE UNPUBLISHED WRITINGS 1926

AUTHORITY OF THE UNPUBLISHED WRITINGS       Rev. ALBERT BJORCK       1926

     An interesting article by the Rev. F. E. Gyllenhaal is published under the above title in NEW CHURCH LIFE for November, 1925. Commenting on the article, the Editor of the LIFE states that, although the early unpublished writings spoken of in the article have not been included in the list of the Writings which are the Word of the Lord in His Second Coming, as even in the Liturgy of the General Church, the exclusion has not been made on the ground that they were not published by Swedenborg. He notes the fact that they have not been generally known in the Church, because not available in English translation. He also states some of the various views held by those acquainted with them in their original Latin, as to their status among Swedenborg's works. He goes on to say that he "welcomes this contribution to the consideration of the subject, and should be glad to hear from others. The important matter of establishing a canon of the Writings will only be the result of a common acknowledgment in rational light." (NEW CHURCH LIFE, Nov., 1925, P. 671.) As other contributions have not thus far appeared in the LIFE, I herewith offer some thoughts that have come to me on this subject.

     Mr. Gyllenhaal begins his article thus: "All the Theological Writings of Emanuel Swedenborg, 'Servant of the Lord Jesus Christ,' are the Word of the Second Advent. They include his unpublished as well as his published Theological Writings. Or they include everything he wrote, from the History of Creation to the end of The Consummation of the Age. Or, again, they include everything he wrote of a 'theological' nature, or relating to the 'doctrines' of the New Church, from the 'first day' of his 'call' by the Lord, in April, 1745, to the day of his death, on the 29th of March, 1772. In other words, all the Theological Writings were written by the Lord through Swedenborg, which means that the Lord is their Author, and that Swedenborg was the instrument through whom they were received, taught, written out, and published by the press.

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They are the Lord's Second Advent, even according to the declaration of The Ecclesiastical History of the New Church, that on all of them in the spiritual world was written: 'This book is the Advent of the Lord.'"

     The grounds advanced by Mr. Gyllenhaal for his position are set forth in a very interesting line of argumentation. His starting point is, that, seeing that the Church acknowledges the Theological Writings as the Word of the Lord, and the above mentioned works are Theological, this in itself should be a ground for admitting them into the canon of the Writings. In view of the fact that the General Church, as an organization, may be said to be established on the doctrine that the "Writings" are the Word of the Lord, and that its Liturgy quotes Swedenborg's declaration that "from the first day of his call to the office of revelator, he did not receive anything relating to the Doctrine of the New Church from himself, or from any angel or spirit, but from the Lord alone," it is difficult not to admit the correctness of the position held by Mr. Gyllenhaal.

     His position is still further strengthened, if we consider what is said in T. C. R. 779, where we read:

     "Since the Lord cannot manifest Himself in person, as just shown above, and nevertheless has foretold that He will come and found the New Church, which is the New Jerusalem, it follows that He will do this by means of a man, who is able not only to receive the doctrines of this church with the understanding, but also to publish them by the press. That the Lord manifested Himself before me, His servant, and sent me to this office, and that He afterwards opened the sight of my spirit, and so has admitted me into the spiritual world, and has granted me to see the heavens and the hells, also to converse with angels and spirits, and this now continuously for many years, I testify in truth; likewise, that from the first day of that call I have not received anything which pertains to the doctrines of that church from any angel, but from the Lord alone while I read the Word."

     Nevertheless, I feel convinced that difficulties in the way of accepting the position have presented themselves to more than one of those who have read the article, as they have to me. The first of these difficulties belongs to that more external logic in the argumentation that thus far has been under consideration and has been brought to mind by Swedenborg's letter to Hartley in 1769, wherein he states that "all that I have thus far related I consider of comparatively little importance; for it is far exceeded by the circumstance that 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, and granted me to speak with spirits and angels, in which state I have continued up to the present day.

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From that time I began to print and publish the various arcana concerning heaven and hell, the state of man after death, the true worship of God, the spiritual sense of the Word, besides many other most important matters conducive to salvation and wisdom." (Documents I, p. 9.)

     In the light of this declaration, why should it not be just as logical to include in the canon of the Writings the Dreams, the passages in the Animal Kingdom which refer to theology, and particularly the Worship and Love of God? They were written and partly published after the call received by Swedenborg in 1743. It may be that some persons are ready, on this ground, to acknowledge these also as of Divine Authority, especially as the letter to Hartley itself, on the grounds put forward by Mr. Gyllenhaal, must be regarded as part of the Word of the Second Advent. But to my mind that letter offers another solution, namely, that the Books of the Writings, or of the Word of the Lord to the New Church, begin with the Theological Works which, after that date, were printed and published by Swedenborg himself, and which reveal "arcana concerning heaven and hell, the state of man after death, the true worship of God, the spiritual sense of the Word," and the genuine doctrine of salvation. This would be conforming to what Swedenborg himself says in his letter to Hartley; and it seems to me that not one of the books written before the Arcana Celestia can be said to fill these conditions.

     II.

     Other difficulties of a more internal kind present themselves. In order to make my thoughts clear, I want to point out that the Writings teach conclusively, to my mind at least, that all revelation of Divine Truth to men who live in the world, or, in other words, that which "is with us the Word," has a literal sense, which differs from the spiritual sense as that which is natural differs from what is spiritual.

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I know that several of my confreres in the Church believe this to be so; but as the position has not been generally accepted as yet, I want to bring forward a few of the grounds for believing that even the Word of the Lord's Second Advent has a literal sense, distinct from the spiritual truth within it.

     In D. P. 220, it is said that "all things of the Word are mere correspondences; and because they are correspondences, they are so appearances; that is, all things of the Word are the Divine Goods of the Divine Love and the Divine Truths of the Divine Wisdom, which are in themselves naked, but in the literal sense of the Word clothed." This is a most general teaching; and in the light of other passages it can be seen that it holds true, not only with regard to the external form of the Old and New Testaments, but also with regard to the external form of the Word given to men in the world in the Writings. Indeed, it is also true of the forms of the Word that exist in the different heavens. This is clearly shown in A. C. 9433, where we read that "the Divine Truth that is from the Lord cannot in any wise be seen in the very brightness in which it is, for man would thereby perish, inasmuch as his intellectual would be totally blinded by the light of truth, and his voluntary would be wholly extinguished by the fire of good; thus all his life would be annihilated. Therefore it is that Divine Truth is accommodated to the apprehension of everyone, and is veiled, as it were, with a cloud, even to the angels." (A. C. 9433.)

     The Divine Good of Divine Love and the Divine Truth of Divine Wisdom are in themselves one with the Lord from eternity. They are, therefore, infinite, as He is infinite. There is no relation between them and the finite forms they take on in accommodation to the apprehension of men and angels, except by correspondence. The Lord, as the Word with men and angels, is therefore always under appearances, representing to them the Divine Good and the Divine Truth. The forms in which these appear to men and angels are in more or less close conformity to, or in more or less remote correspondence with, the Divine Good and the Divine Truth itself. It is because of this that the Lord as the Word can exist at all with men and angels; but it is also because of this that the Word of the Lord with men in the world can be misinterpreted and falsified by men.

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And the danger of this becomes greater, the more remote the correspondence is between the natural or literal form of the Word, as it exists with men, and the Word as it is in itself.

     In the same revelation of truth, or the Word as it exists with men in the world, even when in remote correspondence With the Word as it is in itself, some of the appearances in which the Divine is clothed are naked in comparison with others. These comparatively naked truths " serve for the doctrine of the Church, because in themselves they are natural spiritual truths." (De Verbo XXVI.) As long as the church draws its doctrine from these naked truths, the doctrine is genuine, and those who, while in the world, live according to the doctrine of genuine truth, become after death angels in the heaven corresponding to that church on earth to which they have belonged. Because they have lived according to the doctrine of genuine truth, they have had an interior spiritual understanding of it, and when they leave the natural world, the natural appearance of the truth disappears, and they come into a corresponding spiritual understanding of it. See the clear teaching on this point in A. C. 9430.

     But when leaders in the church, actuated by self love, or pride in their own understanding, or lust of power, draw doctrines from those parts of the Word which correspond to the Divine Truth in a more remote way, their own affections decide their interpretations of these parts, and the doctrine of the church becomes falsified. Then the church at length dies spiritually; that is, it can no longer serve as a true foundation for the heavens. A new revelation of Divine Truth, or a new external form of the Divine Word, must then be given to men in the world, for otherwise they would perish. And in this new form of the Word the truth appears in closer conformity to the truth itself, or in less remote correspondence with it, than in the former revelation.

     Now, we believe that Swedenborg was prepared and called by the Lord to become His servant in giving to the Divine Truth an external form with men in the world through which the Divine Truth could be received and perceived in a spiritual rational way But that form, by the very fact that it was to be for men in the world, and the basis of a New Church, must, like an former revelations of truth, have an external natural form, or, in other words, a literal sense of its own.

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     This we are taught in many statement. In De Verbo VI, Swedenborg tells how he has sometimes been permitted to hear angels of the middle and highest heavens conversing with each other on subjects full of arcana, such as the Lord, redemption, providence, and other similar things, and that he perceived and understood their conversation, but found that he afterwards could not utter or describe them by any spiritual or celestial expression. This is because the ideas, thoughts and expressions of angels differ in a discrete degree from those of men in the world, however advanced men may be spiritually. But he was nevertheless given to understand that they could be described even to the rational comprehension by words of natural language. And it was told him that there are no Divine arcana which may not be perceived and even expressed naturally, although more generally and imperfectly; and that they also who, in a natural manner, by means of their rational understanding, perceive those things from the affection of truth, afterwards, when they become spirits, can perceive and speak of them in a spiritual manner.

     As the servant of the Lord, Swedenborg was given to see, and to describe and set forth in words and sentences of natural language, the Divine Truth that was hidden within the natural or literal form of the Revelation to the former Churches, but which is seen by angels because during their life on earth they had lived according to the genuine doctrine of the church. In the literal sense of the Writings, comprehensible to men living in the world, the Divine Truth is naked compared to previously existing revelations; but, compared to that same truth as it appears in the heavens, it is only generally and imperfectly expressed, because clouded, as it were, by the letter.

     Each Church must draw its doctrines from the literal, natural or ultimate form of the Word given to it, and upon which it is established; in other words, from that form of the Divine Truth which is accommodated to men living in the world, who, by reason of their reception and acknowledgment of the Divine authority of the Revelation upon which the Church is established, constitute that Church. The New Church must draw its doctrine from the literal sense of the Word given to it, that is, from the Writings. It cannot draw its doctrines from the sense of the letter of the Old and New Testaments,-the forms of the Word given to the Jewish and first Christian Churches,-because the doctrine of the New Church is from the spiritual sense of that Word, and revealed to the Church by the Lord through Swedenborg.

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     Mr. Gyllenhaal, in his article, recognizes this fact in principle, though he presents it in another way. He quotes from A. C. 3786 and 4197, and goes on to say that "the rational cannot supply the witnesses or truths, doctrinals and doctrines. Yet the rational can and must collect them, also select and arrange them into series." This, of course, is tantamount to saying that we, as New Churchmen, must collect the statements which are the literal sense of the Writings, or the Word of the Lord to the New Church, and which have the dearest mutual respect to each other and to the particular doctrine we are discussing, at the same time trying to get a rational comprehension and an adequate expression of them. That is what he has himself been doing, in and for his article, and what I have been trying to do in and for this paper; and that is what every New Churchman has done who has expressed or defended his understanding of any particular teaching of the Writings.

     To summarize: The Writings have an ultimate or literal sense, through which the Divine Truth is revealed more nakedly than in former revelations of the Word. But because of this, even the Divine Truth in the Writings is only most generally and imperfectly expressed, as compared with the Divine Truth as it exists in the New Heaven, or with those angels who were of the New Church and lived according to its doctrines when they were men upon earth. During its development and progress, the New Church must of necessity formulate doctrines, and these must be drawn from the literal sense of the Word that has been given to it, and upon which it is established; in other words, those doctrines must be formulated on the truth seen in and through the different statements of the Writings, which are the Word of the Lord in His Second Coming. In the same way, or by comparing different statements, the New Churchman obtains his intellectual understanding of the revealed Doctrine, and the light necessary for progress in the understanding of the spiritual sense within the letter of the former Revelations, from which sense the revealed Doctrine is.

     In view of this, what would be the result, if we were to include the History of creation and the Adversaria in the canon of the Books which are the Divine Truth in its ultimate form given to the New Church, and where the Word, therefore, is in its fullness and power?

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What connection or mutual respect to each other can we find in the statements of these books that refer to doctrine or to the spiritual sense of the former revelations, profitable and helpful for a more interior understanding of the doctrines, as compared with those in the later Books?

     III.

     Another difficulty in the way of accepting Mr. Gyllenhaal's position has been brought to my mind by the fact that part of his argumentation is founded upon a conclusion he has drawn from his studies of the sources of our knowledge of Swedenborg, of his preparation and instruction for the office of revelator. That conclusion I cannot help thinking is an erroneous one. It is formulated as follows: "The three essentials requisite for the investigation and sight of the internal sense, as laid down in the Doctrine of the Sacred Scripture and De Verbo particularly,-namely, the doctrine of genuine truth, some knowledge of correspondences, and illustration from the Lord,-were acquired by Swedenborg, and given him, in the period of his preparation for the office of Revelator. That period was prior to his call in April, 1745." (NEW CHURCH LIFE, Nov., 1925, P. 665.)

     From my reading of the same sources I have gathered that there were two stages in Swedenborg's period of preparation, one before and the other after his call. In the first of these stages, before his call, Swedenborg was prepared early in life to perceive the falsity of some of the doctrines of the Lutheran Church, particularly the doctrine of salvation through faith alone. He was also prepared to perceive some of the genuine doctrines taught in those places in the Revelation to the Christian Church where naked truths appear, the "parts of the Word that serve for the doctrine of the Church, because in themselves they are spiritual natural truths." (De Verbo XXVI.) Through his investigations of nature, during which he never lost faith in the Divinity of the Word, he was also led in that first stage of his preparatory period to form a philosophy of creation so true that, after his further instruction in the spiritual world, it could serve as a vessel for the Divine influx. Into the ideas of that philosophy in Swedenborg's mind the Lord could inflow to inspire him to reveal the doctrine of creation as it has been given us in Divine Love and Wisdom, True Christian Religion and other books.

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And through the same agents,-namely, investigation of nature, and faith in the Divine Truth of the Word,-he was also led to see that there is a conjunction of things natural with things spiritual through correspondence.

     But this preparation was not in itself sufficient to make it possible for the Lord to use Swedenborg as His servant in revealing the spiritual sense of the Word, either in its consecutive form through the unfolding of correspondences and representatives in the letter, or in the form of doctrine. For this it was necessary that his spiritual senses should be opened, and that he be introduced into the spiritual world. In the Divine Wisdom VII:5, it is said that "what is spiritual is above what is natural, and as distinct as is the light of midday compared with the shade of evening in the time of autumn. The distinction and the difference cannot be known by anyone except by one who is in both worlds, the natural and the spiritual, and to whom it has been given to make the alternate changes by being at one time in one world and at another time in the other, and to look at one from the other by reflection. From this opportunity allowed me, I have been informed what the quality of the natural man is, and what the quality of the spiritual man; who is a spirit."

     From this and other statements it becomes clear that the Lord, by opening Swedenborg's spiritual senses, and thus introducing him into the spiritual world, gave him the means by which he could gain the information necessary, in order that he, when he read the Word, might be able to receive instruction from the Lord Himself, who is the inmost life in the Word, and who could thus reveal His Divine Truth to men in the world in a spiritual natural form, which is in less remote correspondence with the Divine Truth itself than were the former revelations of the Word. From the statements that make this evident I have chosen the above, because it makes it clear that the man who, as the servant of the Lord, was to give a new revelation of Divine Truth, accommodated to the spiritual-rational in men, should himself rationally understand that which should be revealed, and acquire ability to understand it, as if by himself, by observation and reflection.

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     For by the opening of his spiritual senses Swedenborg could observe and investigate the phenomena of that world in a way similar to that in which he had observed and investigated the phenomena of the natural world. And his training in the natural world had prepared him for this work in the spiritual world. In the alternate states he could retain in memory what he had learned in the other world, reflect upon it, and compare the things of both worlds, and thus obtain an intimate knowledge and rational understanding of their interrelation. Observing that the visible things in the spiritual world' surrounding the spirits and angels changed with their states, he obtained knowledge of the particulars of correspondences and representatives. And in conversing with those who, through obedience to the Divine Truth of the Word during their life as men in the world, were then as angels able to perceive and understand that truth spiritually, he learned particulars of that truth, individualized, as it were, in their affections and thoughts. "What an angel thinks is the truth, because the light that illumines his understanding is the Divine Wisdom." (D. L. W. 71.)

     If we keep these considerations in mind, it becomes evident that the information gathered by Swedenborg in the spiritual world was progressive; His ability to observe the things in the spiritual world, and, by reflection upon what he had observed, to acquire a rational and detailed understanding of its relation to the natural, was not the work of a day, a month or even a year. His ability to receive the genuine doctrine of the Church from the Lord while reading the Word was also progressive, as is abundantly shown in the History of Creation and in the Adversaria. It was natural that Swedenborg should have formed his religious beliefs on the basis of the teaching of the church organization within which he was born, and in which his father was a bishop. And that be indeed had done so, although he never had confirmed himself in them, and interiorly had rebelled against some of them, we can see in the History of Creation, where, in explanation of the words, "Let us make man after our image, a likeness of ourselves," he says: "The expression, 'Let us make,' being in the plural, renders it evident that all the Persons of the Divinity, namely, Father, Son and Holy Spirit, concurred in the work of creation." No matter how Swedenborg, in his interior mind, conceived of the trinity and the unity of God, this makes it quite evident that the Lord, at the time he wrote the History of Creation, had not revealed to him the genuine doctrine of the Lord for the New Church.

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     In the Adversaria also, several statements show that Swedenborg, when he wrote that, had not been illumined by the Lord while reading the Word to see the genuine doctrine of atonement. Many passages in the later works also bear witness to the progressive nature of Swedenborg's instruction and illumination, particularly the early parts of Spiritual Diary. (See nos. 202, 271, 281, 637, 671, 1005, 1011; also C. L. 132.)

     According to a letter which Swedenborg wrote to Dr. Beyer, it was not until heaven was opened to him that he commenced that intense study of the Word which made it necessary for him first to learn the Hebrew language. The information and understanding of correspondences and representatives he had gained in the spiritual world enabled him, when so studying the Word, to receive from the Lord the genuine doctrine of the New Church. The genuine doctrine of the Church is from the spiritual sense of the Word, and none but the Lord can reveal it. (See H. 546.)

     When Swedenborg wrote the History of Creation and the Adversaria, he could not have advanced very far in that intense study of the Word. It is evident from S. D. 192, written in 1747, where he made some notes on the conjugation of Hebrew verbs, that he was occupied with the learning of Hebrew then. This seems to me one more reason why, at the time he wrote the History of Creation and the Adversaria, he could not have had the genuine doctrine of the Church revealed to him by the Lord. And as knowledge of the genuine doctrine is one of the requisites for seeing the spiritual sense of the Word, we cannot wonder that the explanation of the Creation given in the History should differ as much as it does from that in Arcana Celestia. Nor that in the History of Creation Adam and Eve are still presented to our view as two individuals, the first created man and woman. Nor can we expect that the internal sense of Genesis and Exodus, as given in the Adversaria, should not differ greatly from that given in Arcana Celestia, when Swedenborg's investigations and experiences in the spiritual world had gone on for a longer period of time, his reflections upon them had brought him more distinct understanding, and his own spiritual state had changed accordingly, so that he could be truly illumined by the Lord when he read the Word.

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     For these reasons I think of Swedenborg's life, after his introduction into the spiritual world, and up to the time when he began writing the Arcana Celestia, as a second stage in his preparatory period.

     Because of what has been said, I cannot agree with Mr. Gyllenhaal when he says that "the three essentials for the investigation and sight of the internal sense, namely, the doctrine of genuine truth, some knowledge of correspondences, and illustration from the Lord, had been acquired by Swedenborg, and given him before his call to the office of revelator in April, 1745." If that were indeed so, there could not be any reason for saying that the History of Creation and the Adversaria are not of equal standing with the later books already included in the canon of the Writings. But, even if it were so, and we should teach the members of the Church that these two books me, like the later ones, the Word of the Lord, and therefore are of Divine authority and infallible, would not the devout reading of them cause perturbation and anxiety to many, as they could not help comparing what is said in them with what is said in the later books, commencing with the Arcana Celestia?

     I have said nothing about the Index Biblicus and the Marginal Notes, because my knowledge of them is very slight. Of course, I see that the student of Swedenborg can obtain valuable knowledge from the History of Creation and the Adversaria about Swedenborg's instruction, but I cannot agree with Mr. Gyllenhaal that they are not merely preparatory works, but Divine Revelation for the Church. The truths, as set forth in them, were indeed revealed to Swedenborg when he read the Word, but accommodated to his ability to receive and to see the truth at the time they were written, and that ability had to be expanded by the things he was learning in the spiritual world, and also through the very writing of these books. Not before he had learned more could the Lord reveal to him the doctrine of genuine truth, which is from the spiritual sense within the letter of the Old and New Testaments, and is that sense in the form of doctrine.

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SWEDENBORG'S EARLY IDEAS OF THE LORD 1926

SWEDENBORG'S EARLY IDEAS OF THE LORD       Editor       1926


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
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BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
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     The article by the Rev. Albert Bjorck on "The Authority of the Unpublished Writings," which appears elsewhere in this number, comes to us a contribution to the discussion of the subject as begun in our issue for November, 1925. At one point he writes of Swedenborg's idea of the Lord when writing the History of Creation, or opening portion of what is known as the Adversaria, where he speaks of the "Three Persons of the Divinity" as though he then believed in the tripersonality dogma of the Christian Church.

     In the course of his argument, Mr. Bjorck refers to the fact that Swedenborg's "Ability to receive the genuine doctrine of the Church from the Lord was progressive," and goes on to say:

     "It was natural that Swedenborg should have formed his religious beliefs on the basis of the teaching of the church organization within which he was born, and in which his father was a bishop. And that he indeed had done so, although he never had confirmed himself in them, and interiorly had rebelled against some of them, we can see in the History of Creation, where, in explanation of the words, 'Let us make man after our image, likeness of ourselves,' he says: 'the expression Let us make, being in the plural, renders it evident that all the Persons of the Divinity, namely, Father, Son, and Holy Spirit, concurred in the work of creation.'

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No matter how Swedenborg, in his interior mind, conceived of the trinity and the unity of God, this makes it quite evident that the Lord, at the time he wrote the History of Creation, had not revealed to him the genuine doctrine of the Lord for the New Church." (P. 233.)

     The passage quoted by Mr. Bjorck has often been cited to prove that Swedenborg, at the time of writing the History of Creation, held the orthodox idea of three Persons in the Godhead. Indeed, it has been a stumbling block to many, and like a grain of sand before the pupil of the eye, has blinded their judgment in placing a valuation upon the Adversaria and other works of that period. Mr. Bjorck does not go so far, but hints at the possibility of a truer idea of the Trinity in the interiors of Swedenborg's mind, although he holds that, at that time, the "Lord had not yet revealed to him the genuine doctrine of the Lord for the New Church." He adds that there are several statements in the Adversaria which show that Swedenborg, when he wrote that work, "had not yet been illumined by the Lord to see the genuine doctrine of the atonement."

     While we can agree that, at that time, Swedenborg had not yet been led by the Lord into the fulness of light in the doctrine of the Lord which he enjoyed at a later period, we are not prepared to believe that he then held the false ideas of the tripersonality and vicarious atonement dogmas of the Old Church. In fact, the evidence is that he never held them, but that he was protected against them by the Lord, even from infancy. In the True Christian Religion he declares: "From my infancy I have been unable to admit into my mind any other idea than that of one God." (No. 16.) He wrote to Dr. Beyer: "From my fourth to my tenth year I was constantly engaged in thought upon God, salvation, and the spiritual diseases of men; and several times I revealed things at which my father and mother wondered, saying, that angels must be speaking through me. From my sixth to my twelfth year I used to delight in conversing with clergymen about faith, saying that the life of faith is love. . . . I knew nothing at that time of that learned faith which teaches that God the Father imputes the righteousness of His Son to whomsoever He chooses, even to those who have not repented and have not reformed their lives. And had I heard of such a faith, it I would have been then, as it is now, above my comprehension." (November, 1769. Documents II, p. 279)

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     Are we to suppose that these early remains of a true idea of the Unity of God, and this early idea contrary to the vicarious atonement, were afterwards lost by Swedenborg, and only restored when the "genuine doctrine of the Lord for the New Church" was revealed to him? It is true that when he grew up he received the knowledge and idea of three persons, and of the vicarious atonement, and that these were in his external mind from the Word of the Gospel and the teachings of the Christian Church. But are we not justified in believing, as Mr. Bjorck suggests, that the simple beliefs of his infancy persisted in opposition to the false teachings? That he was so protected by the Lord may be inferred from his other declaration to Dr. Beyer: "I was forbidden to read writers on dogmatic and systematic theology before heaven was opened to me, because unfounded opinions and inventions might thereby have easily insinuated themselves, which afterwards could only have been removed with difficulty." (Documents III P. 260.) Even the angels judged that Swedenborg had a wrong idea of the Trinity, until he asked them to enter more interiorly into his thought, as we are informed in the well-known relation, which we here quote because of its direct bearing upon the subject before us:

     "The angels perceived in my thought the common ideas of the Christian Church concerning a Trinity of Persons in Unity and their Unity in Trinity, respecting God, as also concerning the birth of a Son of God from eternity; and they then said: 'What are you thinking of? Are you not thinking those things from natural light, with which our spiritual light does not agree? Wherefore, unless you re move the ideas of that thought, we close heaven to you and depart.' But I then said to them: 'Enter, I pray, more deeply into my thought, and perchance you will see agreement. And they did so, and saw that by three persons I understood three proceeding Divine Attributes, which are Creation, Salvation, and Reformation; and that these three Attributes are of the one God. . . . And I then related that my natural thought concerning a Trinity and Unity of Persons were with me from the Doctrine of the faith of the Church, which has its name from Athanasius; and that that Doctrine is just and right, provided that, instead of a Trinity of Persons, a Trinity of Person be there understood which is given only in the Lord Jesus Christ. . . ." (Apocalypse Revealed 967:6)

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     In the light of this statement we may grant that Swedenborg had received ideas of the Trinity from the Athanasian Creed, but only into his "natural thought," while interiorly he thought of the Unity of God. As Mr. Bjorck observes, Swedenborg did not confirm himself in the teachings so received; and so we feel that it is rather too much to say that he "formed his religious beliefs on the basis of the teaching of the church organization within which he was born, and in which his father was a bishop." For we have seen that from a very early age he was opposed to those beliefs, and said things at which his father and mother wondered. In his case, we cannot leave out the Divine guidance from infancy.

     Returning now to the passage in the History of Creation, which is cited to prove that Swedenborg, at that time, had not yet received "the genuine doctrine of the Lord for the New Church," we must hold that he had received the essence of that doctrine in his infancy, because from that time on he was "unable to admit into his mind any other idea than that of one God." (T. C. R. 16.) That the idea of the Divine Attributes, rather than of three Persons, was in his mind in writing that passage in the History of Creation seems evident from the context when read as a whole:

     "Let us make man in our image, after our likeness (v. 26). The expression, Let us make, being in the plural, renders it evident that all the Persons of the Divinity, who were three,-Father, Son and Holy Spirit,-concurred in the work of creation, and perfected and completed it in Man; also that the Firstborn of the human race, or Adam, was created into all the order of life and of nature, and hence in the Divine image, and after the Divine image; and because this image is within all order, he was thus created into a state of integrity, and into all perfection." (History of Creation, no. 6 at Genesis 1:26.)

     Here, as throughout the Adversaria, Swedenborg is commenting upon the literal sense of the Scripture, and speaking in part according to the appearance of the letter. He therefore remarks that the Trinity of Persons found in the Gospel "concurred in the work of creation," as involved in the phrase, "Let us make man in our image." And Adam was made "in the Divine image," not three, but one man. In the Writings he often speaks according to the appearances of the letter.

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Thus the 7th Psalm is a "Prayer of the Lord to the Father, that He assist against the hells"; the 8th Psalm is a "celebration of the Father by the Lord, that He would regard His innocence"; and so on. (P. P.) Are we to suppose that, because Swedenborg is here speaking according to the appearance of two Persons, he was not thinking according to the truth that there is but one Person in the Godhead? On the subject of speaking according to the appearance, while thinking the truth, see D. P. 162.

     As another example of the Adversaria style of commentary upon the Scripture, and as showing Swedenborg's idea of the Trinity at that time, we would cite a portion dealing with Genesis xviii, explaining the appearing of Jehovah to Abraham in the form of "three men," whom Abraham addressed as "My Lord! We read:

     "That Abraham beheld Jehovah God as One represented in three persons, and in them the Messiah Himself, the Only-begotten Son of God, is most clearly evident, both from the name, in that He is called Jehovah (for we read, 'Jehovah appeared to him,' v. 1), and also from the trinity itself, 'Behold, three men stood near him' (v. 2). And that it was the Messiah in the midst of them who spake with Abraham, is clear from the fact that Abraham called the three 'Adonai' or God: 'And Abraham said, Adonai,' that is, God (v. 3); and called himself His servant: 'If now I have found grace in Thine eyes, pass not by, I pray Theet from Thy servant" (vs. 3, 5). Moreover, when they spoke with Abraham, it is only one who speaks: 'And He said, Returning, I will return unto thee' (v. 10);' At the time appointed I will return unto thee' (v. 14); 'And He said' (v. 15). Moreover, these same men, here as above, are also called 'Jehovah': 'But Jehovah said unto Abraham' (v. 13). It is quite clear, therefore, that Jehovah God here appeared to Abraham as One represented in three persons, and that the Messiah, the Only-begotten Son of God, was He who spake with him." (Adversaria I, no. 197.)

     In offering the above comments upon the interesting question of interpretation raised by Mr. Bjorck, it is not our intention to plead for the "authority" of the Adversaria, but rather to indicate what we conceive to be a fair method of approach in determining the character and place of that work among the writings of Swedenborg. There is danger, on the one hand, that New Churchmen will read irate his earlier works what they could only obtain from the later revelations; on the other hand, it is possible that they may do him injustice in ascribing errors which are only so in appearance.

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The laws of literary interpretation require an affirmative attitude toward the verity of a writer, an assembling of evidence, pro and con, and a comparison of passages from his works. It was only in this way that men arrived at their present view with respect to those Theological Writings of Swedenborg which they regard as of Divine Authority. As no English version of the Adversaria as a whole is as yet available, it will be necessary for most New Churchmen to suspend judgment until there is opportunity for them to become acquainted with the style and contents of the work by a first-hand reading and study. Meanwhile, a discussion of the subject by those more or less familiar with it can only be beneficial, and we shall be glad to see such a discussion continue in our pages.
IMPERFECTION OF THE BODY 1926

IMPERFECTION OF THE BODY              1926

     "In a conversation about the body it was said that the body is nothing apart from the use it performs for its spirit in the world, and that it is something wholly separate from its spirit; and that the body, for which they have so much care, is nothing; for every beast and wild animal, yea, little insect, has a nicer and more perfect body than man, with more perfect organs of smell, taste, sight; indeed, that the insects on leaves see more minute things, and scent much more acutely the things that are in subtler nature, than ever man can see with the most subtle microscope, or sensate by artificial means. For such little insects see their food, smell it, and taste things that do not reach the slightest sensation of man. Wherefore, brutes have more perfect bodies than man's; and yet men have so much care and so much love for such a body, which in itself is so vile." (Spiritual Diary 1545.)

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SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

     LESSON NO. 18-CONCERNING JOHN AND THE CITIES OF GALILEE.

     (Matt. 11:2-30.)

John sends his disciples to the Lord           ch. 11:2-6
The Lord's estimate of John                : 7-19
The unrepentant cities               :20-24
A prayer of the Lord to the Father           :25-30

     In ancient times, cities had gates, and so the New Jerusalem is pictured with portals of shining pearls, to the end that it might represent the church with its gates as means of entrance. Baptism is this gate into the Holy City, and now that the apostles have been sent forth, it is natural that the subject of baptism should be introduced. John gave baptism in place of the Jewish circumcision. The water of the Jordan represented the truth of the letter of the Word that washed away false ideas and selfish desires and made room in the heart for the teaching of the Lord. John's doctrine is what is called in the Writings the doctrine of genuine truth from the letter of the Word. It teaches Us to shun evils as sins against God; as written in Isaiah, "Wash you make you clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well." (1:16, 17.) This state comes first, before we can learn from the Heavenly Doctrine concerning heavenly ideas and charitable loves of unselfish innocence.

     John was a Prophet, and was followed by a group of his own disciples, which was the manner of the times. John was a Prophet, John was sure that the Lord was the promised Messiah, and to confirm this faith he sent his disciples to inquire of the Lord. The Lord's answer is remarkable. He might have simply said: "Yes, I am He." Instead, He bade them tell John of the works that He did. Actions always tell more truly of the state of the heart than do words. "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven." "All religion has relation to life, and the life of religion is to do good."

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If we do not show by our lives that we are New Churchmen, the Church is not very deeply implanted in us.

     The office of John was to prepare the way for the Lord by bringing a measure of order into both the spiritual and natural worlds. This is always accomplished by the Gospel of repentance which John preached, followed by the sacrament of baptism, which is the ultimate of order through which connection is established with heaven, and from that connection influx. John "prepared the heavens, so that the Jewish people might subsist when God Himself should come down among them." (Documents 234; A. E. 7247.) Many think that Old Church baptism is sufficient for entrance to the New Church, but the Lord Himself disproved this. Although He had received Jewish circumcision, which prefigured baptism, yet He said that it was necessary that He also should be baptized, "for thus it becometh us to fulfill all righteousness." If our Lord and Master did so, how much more ought we to do it? Without the baptism performed by John the connection between heaven and the minds of men would have been broken.

     The miracles which the Lord instructed John's disciples to rehearse to their Master were the means by which evil spirits were judged and whole societies of them remanded to hell. He released the afflicted from their infernal influence; light, power and the influx of heaven then entered their minds.

     "But what went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet. . . . Among them that are born of women there hath not risen a greater than John the Baptist; notwithstanding he that is least in the kingdom of heaven is greater than He." (Ch. 11:9, 11.) A prophet here represents the externals of doctrine and worship. John taught that the kingdom of God was at hand, meaning that the Lord Himself was there to teach. So John represents the Word itself in the letter. This is "more than a prophet," because it is the Divine Truth. Verse 11 means that while the Word in the letter is greater than any human truth, it is nevertheless inferior to all spiritual truth, which is the same as saying that the soul of the Word is greater than its body, because it gives life unto the body.

     The state of the Church at the time of the Lord's coming is described in verses 16-19.

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It is the state of a degenerate religion. The Pharisees and leaders rejected the counsel of God. They were literalists, and consequently judged internals by externals, not allowing for the modification of internal principles by heredity and environment. The judgment of another's internal is not allowable, as no one knows another's motives and ideals. Truth cannot come in any acceptable form to a Church that is in this state. They had an excuse for passing by John's asceticism, "He hath a devil." But with inconsistency they said of the Son of Man: "Behold a man gluttonous, and a winebibber, a friend of publicans and sinners!" There is no possible way by which we can force the truth upon one who is convinced of its error beforehand.

     The cities that the Lord here cursed (v. 20-24) were all in Galilee. We have spoken of Capernaum in a previous Lesson. Chorazin and Bethsaida were in the same district, north of the Sea of Galilee. Ruins are found of all those cities today, but it is impossible to identify them fully. The sin of these cities was the sin of profanation. The Lord Himself had preached in them, but, save for a small remnant, they remained unmoved. We are told in many places in the Writings that it is better not to have heard the truth than to profane it after receiving it. The Lesson that we gather from this is one of constancy. Once we undertake a task for the Church, let us never turn back until it is accomplished, be it small or great. "He that putteth his hand to the plow, and looketh backward, is not fit for the kingdom of God."

     The Lord's prayer to the Father (vs. 25-27) appears like the prayer of one person to another, but in reality the Lord communed with His own Soul within Him. It may be compared to a regenerating man's prayer to his better self, to live up to the ideals which he has chosen for himself. Or as a man saying, "Bless the Lord, O my soul!" Such states with the Lord were called states of exinanition, when the maternal human veiled His consciousness of oneness with the Father.

     Verses 28-30 should be committed to memory. They should be compared carefully with Heaven and Hell 528-535, where the Doctrines show that it is not nearly as difficult to live the life that leads to heaven as men suppose. "Come unto me, all ye that labor and are heavy laden, and I will give you rest.

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Take my yoke upon you and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls. For my Yoke is easy, and my burden is light." (Matt. 11:28-30.)

     LESSON NO. 19-THE SABBATH. (Matthew 12:1-21.)

Eating corn on the sabbath               Ch. 12: 1-9
The man with the withered hand          :10-13
The persecution of the Pharisees          : 14-21

     "For the Son of Man is Lord even of the sabbath day." No words could confound the Pharisees more than these. Their whole ritualistic and ceremonial law focused upon the sabbath day and their traditional observance of it. Not Only did the Lord state that He was "Lord even of the sabbath day," but He also said that He was "greater than the temple." The temple was the place wherein their worship centered, and the sabbath was the time. The Lord, by His words, showed that both time and place must yield to the Son of Man. This brought His conflict with the ruling powers of the Jews into the open. There could no longer be any doubt that He has come to institute a new order of things, an order in which He Himself was to be looked upon as the Temple and the Sabbath.

     On another occasion the Lord called the attention of His literalistic opponents to the truth that the "sabbath was made for man, and not man for the sabbath." The Jews, in the deadness of their religion, had come to teach that the sabbath was a form, a ritual, an observance into which man must be fitted. Thus they taught many ridiculous practices concerning the observance of that day. The Lord called these "heavy burdens, and grievous to be borne." To quote a few of these as examples: If a Jew went forth on Friday, and at nightfall found himself more than a " sabbath day's journey" (or 2000 paces) from home, he must there remain and keep his sabbath, though in a field, or in a wood, or on the highway-side, without all fear of the thieves and robbers, all care of meat or drink. The lame were allowed to use a staff on the sabbath, but the blind could not. Men must ding more grain to their poultry than will serve that day, lest it may grow by lying still, and they be said to sow their grain on the sabbath day.

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In Matthew 12, the sin committed by the disciples in the eyes of the Pharisees was that of thrashing. They rubbed the ears of corn in their hands, and thus did work on the sabbath that was not allowable. To such hollowness had the Jewish observance of that great day descended.

     As soon as the Lord came to Capernaum, He entered into the synagogue, and immediately another test-case presented itself. There was there a man with a withered hand, and they watched Him to see whether He would heal him or not. The Lord knew what was in their hearts, and immediately reminded them of their own treatment of one of their sheep. Then, looking upon them, He asked them: "How much better is a man than a sheep?" The answer of the Pharisees is not given, or perhaps they did not answer. At least, the Lord immediately states, in answer to His own question: "Wherefore it is lawful to do good on the sabbath days."

     But the question which He raised is interesting to us. How much better is a man than a sheep? 1. Man has an immortal soul. 2. The God-given faculties of the rational mind. 3. Therefore he has freedom of action, and may become the image and likeness of God.

     The Lord taught deep truths by these two sabbath day incidents. The wheat which the disciples ate in the presence of the Lord represented being fed by the Divine goodness as a result of active cooperation with the Lord. The man with the withered hand taught the lesson of good works, as well as faith. "Stretch forth thine hand!" Here was action. "Palsy" signifies the lack of will-power to carry faith into act. Only by receiving the Word of the Lord can we break through this inhibition, and cause our faith to blossom in deeds.

     During all the time of the Lord's ministry, up to this point, a powerful party among the Jews has been forming against Him. We may call it the "Temple Party," with its headquarters in Jerusalem.

     At first, they were content merely to remark His presence. We can imagine they spoke of Him casually among themselves. But as His deeds increased, and as His gracious words began to set men's hearts on fire, the Temple Party became thoroughly stirred up. No longer did He occupy merely a corner in their idle gossip; He became the sole topic at their meetings. "Then the Pharisees went out and held a council against Him how they might destroy Him." From this time forth there was a conscious effort on their part to destroy Him. He became the open object of their wrath, and they combined all their resources against Him.

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And yet, how majestically He moved about in the very midst of them! They could not touch Him, for His "hour was not yet come!"

     In the present instance, He withdrew from Capernaum, great multitudes followed Him, and He healed them all. Then was fulfilled that which was written by Esaias the Prophet, saying: "Behold, my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon Him, and He shall shew judgment to the Gentiles. He shall not strive nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory. And in His name shall the Gentiles trust." (Isaiah 42)

     The Writings reveal that the genuine observance of the sabbath makes of it a "day for instruction in Divine things, a day of rest from labors, and of meditation in the things of salvation and eternal life, as also a day of love toward the neighbor." (T. C. R. 301.) It is not a day on which to engage in the ordinary pursuits of life, unless charity to others demands it. It is also a day for calling upon our friends and conducting that mutual interchange of ideas and affections which expand the spirit and recreate the mind.
INTELLECTUAL LIFE 1926

INTELLECTUAL LIFE              1926

     "That life is twofold, namely, of the will and the understanding, is manifest; but it was perceived, and I was also instructed, that these two lives are as the sun and moon; the affection of good is the sun, the affection of truth is the moon; light from voluntary things is of good, light from intellectual things is of the affection of truth. The intellectual life is of the affection of truth; but as the moon cannot shine without the sun, but derives from the sun the light which it reflects, so also with the intellectual life; if there is the affection of truth, then there is light there from the Lord; but if the principles and persuasions of the false are what affect man, then he has his own sun, from which is his intellectual light, from the love of self and the world; which sun is somewhat distant, but still excites the intellectual to shine. For nothing is learned without affection; the origin of affection is thence, that is to say, from its sun. Such is the intellectual life." (Spiritual Diary 4387.)

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CANONICITY AND AUTHORITY 1926

CANONICITY AND AUTHORITY       ARTHUR B. WELLS       1926

     1. Canonicity of the Unpublished Theological Writings.

     II. Authority of the Writings in Matters of Science.

Editor of NEW CHURCH LIFE:
     In regard to the inclusion of the Adversaria, index Biblicus and the Marginalia in the list of books to be considered as the canonical Word of the Lord in His Second Coming, as advocated by the Rev. F. E. Gyllenhaal in your issue for November, page 655, it seems to me that a correct understanding of the nature of the Word of the Lord in His Second Coming is of more importance than a decision as to which books constitute that Word. I think there is no doubt that all who acknowledge that the Lord has made His Second Coming as the Truth revealed through Emanuel Swedenborg consider the theological writings published by Swedenborg himself, after his call, to be the Word of the Lord in His Second Coming; but there is a difference of opinion as to the canonicity of the theological writings which he wrote after his call, but did not publish himself.

     In regard to the Word in general we read in A. C. 3773: "When any Church is being established, the Word is at first closed to them, but is then unclosed, . . . and they learn that all doctrine is founded on the Two Great Commandments. When these are regarded as the end, the Word is opened; for all the Law and the Prophets . . . depend on them; so that the men of the Church are then enlightened in everything they see in the Word, because the Lord is then present with them by means of angels, and He teaches them without their knowing it. . . . But in process of time Churches depart from these Two Commandments, and turn aside . . .to the things that are called matters of faith, thus from life to doctrine; and in proportion as this is done, in the same proportion the Word is closed."

     In regard to revelation, we read in A. C. 8780: "The revelation which is not made with a sonorous voice, but within the man, . . . is made by an illustration of the internal sight, which is the understanding, when a man who is in the affection of truth from good is reading the Word.

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That illustration is then made by the light of heaven. . . . By this light the understanding is enlightened no otherwise than is the external sight . . . by the light from the sun of the world."

     It would seem from these two passages that if the Two Great Commandments are kept by the men of the Church, the matter of the canonicity of the unpublished works is a matter of minor importance. It seems unreasonable to say that the truths set forth in the unpublished theological works are not the Word of the Lord in His Second Coming, especially where they are quoted word for word in one of the works which Swedenborg published; yet there is such a difference between the two sets of works in the matter of completeness and careful preparation, that, in case of apparent contradiction between the two on any question, greater weight and consideration should be given to the teaching in the published works.

     II.

     There is a tendency to taken the Writings as a textbook in matters of science which can be determined by observation coupled with common sense; and they will be found reliable as such in the great majority of cases. But what is a New Church teacher of biology to do with the statement in the Adversaria 2/1956e: "They are called frogs, which are greater insects"? One type of New Church teacher or minister would go to great pains to try to prove by all manner of ingenious arguments that frogs are really insects, regardless of the fact that insects and frogs belong to different subkingdoms of the animal kingdom, the former having external skeletons and the latter internal skeletons.

     Numbers 341 and 342 of the Divine Love and Wisdom offer a similar difficulty to the New Church teacher of biology. The statements made there as to the origin of insects and other animals from exhalations, and not from any oviform matter or eggs, are according to the prevalent belief of Swedenborg's time, and according to the common belief of many even at this day among gardeners, florists and others, yet the study of entomologists has demonstrated within comparatively recent years that when worms have developed from seeds, nuts or leaves, they have developed from eggs laid by insects; and by screening out the kind of insects that laid the eggs, the worms can be prevented from infesting seeds, nuts or leaves of the same kind in the same surroundings in the way of exhalations.

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The proofs that malaria and yellow fever do not arise from pestilential exhalations, in spite of the belief held for thousands of years that they do arise from such sources, have added greatly to the health of many people; and the proofs as to where the flies, worms and other insects come from, whose origin was long a mystery, has helped to save plants, animals and men from injury and disease.

     The same Lord who revealed the truths of the Divine Love and Wisdom put it into the hearts and minds of entomologists to study the lives of insects for the benefit of the human race and for a better understanding of His operations in the world of nature. The truth revealed in numbers 341 and 342 of the Divine Love and Wisdom is, that "influx out of hell operates those things that are evil uses in places where there are things that correspond," and confirmation is given according to the common belief of the day. This need not weaken a New Churchman's belief in the Divine Love end Wisdom as Divine Revelation, any more than the Lord's explanations of the Old Testament should weaken a Christian's faith in that Testament. "Smells, foul effluvia and exhalations themselves, breathed out of plants, earths and ponds, furnish initiaments to such animalcules," though not in the way in which it was commonly thought they do, but by stimulating and feeding the animalcules already there; somewhat as the Lord came as a King, but not the kind of king the Jews expected.

     When I was in the local school, and when we came to an account of the wonderful ways in which plant seeds are carried from one place to another, we passed by that account, and I overheard two teachers say that they were afraid that if we read the account it would weaken our belief in spontaneous generation. It is to be hoped that the New Church science of the future will not be based on a fear of natural truths and a mistaken idea of the nature of the New Revelation, which teaches that "now it is allowable to enter intellectually into the mysteries of faith."
     Respectfully yours,
          ARTHUR B. WELLS.
BRYN ATHYN, PA., December 20, 1925.

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Church News 1926

Church News       Various       1926

     MICHAEL CHURCH, LONDON.

     The opening weeks of 1926 have been for us a "feast of fat things." On Sunday, January 3d, one of our young men, Raymond Stone, having attained his majority, marked the event by taking his part in a Coming of Age service. After expressing his gratitude to those who had thus far guided his steps, he made his own Declaration of Faith, received the Pastor's benediction, and thus entered in an orderly way into man's estate. Our best wishes are with him.

     The next event of special interest was the celebration of Swedenborg's Birthday by a feast of charity, and again the young men were chiefly in evidence. At the Pastor's request, have of them had prepared short papers as follows: "Swedenborg the Apostle of the New Church," (Mr. V. R. Cooper); "Swedenborg's Personal Characteristics," (Mr. R. G. Priest); "Swedenborg, The Traveler," (Mr. L. Lewin); "Swedenborg, The Scientist," (Mr. V. R. Tilson); "Swedenborg, A Citizen of the Spiritual World," (Mr. H. G. Dicks). All acquitted themselves most creditably, each presenting his phase of the subject succinctly, clearly, and intelligently, and with a touch of personal interest that was both attractive and appealing. Especially should we like to congratulate Victor Cooper (who is still several years short of ("man's estate") upon the thoughts expressed and the mode of their expression. Both were excellent.

     On Sunday, January 31st, we had a large congregation at the morning service, for it was known that our beloved friend and fellow member, Mr. William Priest, was to make his "Confession of Faith on Attaining the Age of Sixty Years,"-the entrance upon Old Age. Only twice before in the, history of Burton Road had we been privileged to witness a similar service. Both had been memorable occasions, and the third proved no exception to the rule. The early part of the worship being completed (which included as Lessons Ps. xc; Matt. xvi, 24-28, and A. C. 10225, and 40634), Mr. Priest approached the chancel, and, in a voice as resonant with deep feeling as it was firm in the faith, made renewed acknowledgment of the Lord Jesus Christ as the only God of heaven and earth, and of his confirmed belief in Him, and in His Second Coming to reveal the Spiritual Sense of the Word, at the same time asking for His continued support in the regenerate life.     

     After a short pause, and in the midst of a sphere vibrant with deep feeling, the Pastor replied: "Beloved, you have now made your acknowledgment of the Lord's mercy and loving kindness thus far to you, and have declared your confirmed faith in His revealed Words. You have further asserted your fixed and determined purpose to pursue the way of the Lord, and, with increasing fidelity, to endeavor to do His will. In the name of the Lord, and as your Pastor, I congratulate you upon your progress in this preparatory life, and would rejoice with you that, in the Lord's mercy, you have been led into a heartfelt acceptance of His opened Words, and that thus you have been brought into association with the angels, and have readily responded to the call to cooperate with the Lord and His angels in the establishment of His Church among men, and in the individual realization of His Divine command, 'Let us make man.'"

     Speaking then of the fact that life in this world is one of temptations, whereby man is prepared for eternal life, he closed with the exhortation: "Content in the Lord to do your part faithfully and well in all those duties which fall to your lot in life, live on, Beloved, at all times heeding the Divine injunction: 'Wait on the Lord; be of good courage, and He shall strengthen your heart; wait, I say, on the Lord.' (Psalm 21:14)"

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He then pronounced the blessing.

     Mr. Priest, having returned to his seat, a hymn was sung, and we then listened to a beautifully appropriate discourse on Genesis 1:26, "Let us make man in our image, after our likeness," after which Psalm xlviii and the benediction brought this most impressive service to a close. Long will the memory of it remain with those privileged to be present.

     On the following evening, Mr. Priest and his devoted daughter gave a rich repast to some twenty-four guests, and this celebration was as delightful on its own plane as had been that of the day before. After an hour's hilarity, and the consumption of some very good things, the host assumed the role of toastmaster, and in a few happily chosen words explained that the toasts on this occasion were to be to the four periods of human life: (1) "Infancy," with response by Mr. V. R. Tilson; (2) "Childhood and Youth," with response by Miss Dowling; (3) "Manhood," with response by Mr. Poole; and (4) "Old Age," with response by the Rev. R. J. Tilson. Then back again to the lighter vein, and the hour was late before we separated, very sensible of having enjoyed ourselves immensely, and quite convinced that our genial host really had arrived at the "Age of Wisdom"!

     The monthly social teas continue to be a source of interest, and, at the one held in February, Mr. Victor Summerhayes read a most able paper on "Plant Life Viewed in the Light of the New Church." We have just completed the study of the Divine Love and Wisdom at the theological class, and the social club is flourishing. We have much to be thankful for at Michael Church!
     R. M. D.

     DENVER, COLO.-As no news of the Denver Society has appeared in your columns since the account of the Bishop's visit last October, the present report will go back to that time.

     The course of our Society life has continued in an even, placid way, and, we may also say, under full sail, in that all the uses are being carried on regularly, Sunday Worship, Sunday School, Doctrinal Classes, and Ladies' Meetings,-with each special holiday receiving some recognition. Thus, in commemoration of Thanksgiving the sermon on the following Sunday treated on the subject of "Praise," as being the regenerate life and the life of heaven; and in the evening of the same day we had a social for both old and young. Mr. and Mrs. Lindrooth were host and hostess, and the evening passed very pleasantly with Progressive Bridge.

     Christmas, the next holiday, was celebrated as in the past with a Children's Festival and a special Christmas Service followed by the administration of the Holy Supper. We had a Representation of the Nativity, and in the construction of this we had the benefit of the experience of Jack Lindrooth and Theodore Tyler-recently returned from Bryn Athyn, where they had worked with Mr. Finkeldey in similar undertakings. The Representation was given more prominence in the scheme of decorations than has been done in the past, and we heard nothing but favorable comments concerning it. Needless to say, it added greatly to the Children's Festival. We wish to express our own indebtedness to Mr. Finkeldey for the training he gives to those privileged to work with him. There is always a place in a society for skilled work of his special kind.

     The Children's Festival was also made an occasion for the recognition of the twenty-fifth wedding anniversary of Mr. and Mrs. Allen. After the gifts had been presented to the children, the Pastor announced that there was to be a wedding celebration on this day. Mr. and Mrs. Allen were then presented with a pair of lovely silver candlesticks,-a gift from the Society. They then received the congratulations and good wishes of all.

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We believe a surprise was never more successful than in this case. New Year's Eve was quietly celebrated with a social, when Bridge was again the order of the evening. At midnight, all rose to a toast to the growth and prosperity of the Church, to the Academy, and to the Denver Society, while the appropriate songs were sung with considerable spirit. This was followed by the exchange of the time-honored New Year's wishes. Swedenborg's Birthday was the next event of importance, and was honored in the traditional way with a banquet. Mrs. Howland, Mrs. Bostwick, and Mrs. Owen, who were the committee, provided a most sumptuous "bill of fare." To enumerate the dishes served, and to give adequate tribute to their excellence, exceeds the ability of a mere man. The impression retained is that it was truly a banquet. This, with the tasteful table appointments, gave to the occasion a festive sphere calculated to prepare for the hearing of the speeches. These were
three in number. The Pastor, trespassing somewhat upon the privileges of a toastmaster, spoke at considerable length on the subject of "The Revival of Learning as a preparation for the Revelation given through Emanuel Swedenborg;" Mr. Harold Lindrooth addressed himself to the "Learning of Swedenborg," especially as a scientist, and Mr. Bergstrom, the last speaker, treated of "The Most Precious Thing that Swedenborg Gave to the World," namely, the conjoining of the "Conjugial" and "Rational Faith."
     HENRY HEINRICHS.

     SUNDRY NEWS ITEMS.

     The January issue of The New Age, our Australian contemporary, which is now edited by the Rev. R. H. Teed, prints an interesting sermon of the Rev. Richard Morse on the subject of "Self-Examination,'' from the text of Psalm 139:23, 24: "Search me, O God, and know my heart."

     At the meeting of the Theological and Philosophical Society on January 22d, the Rev. R. J. Tilson presided, and a paper was read by Mr. Francis Black, the title being "The Signs of the Times." The main theme was centered on the signs of revival among the clergy of the Protestant and Reformed Churches of England, as compared with Swedenborg's time. But, whether lay or spiritual, the signs (it was claimed) are so obviously phenomenal as to justify their being associated with "The Second Coming of the Lord"; "for they are the manifestations of Swedenborg's forecast of the signs that would follow the Last Judgment." In the discussion of the paper, the preponderance of opinion was distinctly against the idea that Old Church Ministers, however much they may have jettisoned their own doctrines, were becoming any more favorable to the dissemination of New Church teaching. Instances were given of the objection made to the expression of New Church views at Old Church gatherings. Cooperation between the two bodies is only tolerated as long as New Church views am kept in the background. . . . In his reply, Mr. Black said that there were, of course, many Old Church ministers opposed to any new ideas,-the "die-hards" of the organizations,-and the views expressed were the consequence of New Churchmen coming in contact with them. But he considered ministers of that type as a small and diminishing section, and not truly representative of the state of the Churches at the present time.-New-Church Herald, February 27th, 1926.

     From recent issues of The New-Church Messenger we learn that the Annual Meeting of the General Convention will be held at Philadelphia, Pa., on May 15th, being preceded by the Council of Ministers, which convenes on May 11th. As a delegate from the English Conference, the Rev. Charles A. Hall, Editor of The New-Church Herald, will attend, being accompanied by Mrs. Hall. The Rev. Ismu L. Watanabe, of Tokyo, Japan, is also expected to be present.

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     Beginning with Easter Sunday, the Frankford (Philadelphia) Society will have as its Pastor the Rev. Leonard I. Tafel, succeeding the Rev. John W. Stockwell, who resigned some months ago to devote himself to other work. Mr. Tafel is a son of the late Rev. Louis H. Tafel.

     We are pleased to learn that the Rev. Thomas A. King, Pastor of the Church of the Redeemer, Lakewood, Ohio, is somewhat improved in health. On December 21st last, he suffered a paralytic stroke which deprived him of the power of speech, and since then other ministers have occupied his pulpit.

     At the invitation of Mr. George Marchant, of Brisbane, Australia, the Rev. Wm. R. Reece, Pastor of the Portland, Oregon, Society, will visit the antipodes during the coming summer. If he finds the need more urgent than in this country, he may accept a call to the pastorate in Brisbane.-The New Christian Minister.

     LE BOYS DES GAYS.

     "The grave of the late J. F. E. le Boys des Gays has at last been found. This man did perhaps more than any other to bring the New-Church cause to French-speaking countries. (He was first a judge and then sous-prefet at St. Amand, central France. The latter position is the highest that can be attained in such a small French town.) In 1838, M. le Boys des Gays came into touch with the teachings of the New Church and became so greatly interested that he set out to translate the writings of Swedenborg into French. To quote from a friend's account:

     "'On and on he plodded untiringly for years with such perseverance as can only be inspired by a great love for a great cause. When once his plan was traced he would see it through to the end with never weakness. For example, he calculated that to translate the Arcana he needed fourteen years, at the rate of so many pages per day. Fourteen years after, the last volume of the Arcana, French edition, left the press!'

     "The printing and publishing were made financially possible through the liberal assistance of a gentleman living in a distant island of the Indian Ocean: Mr. Edmond de Chazal, of Mauritius. For twenty-five years le Boys des Gays worked unceasingly, and on the day after he gave the printer the last sheet of his Index Analytique des Arcanes Celcsics he passed to the other life-December 18th, 1864.

     "Under the leadership of the Rev. F. C. Meromton, who was active in searching for the tomb of this man who did so much for the New Church, leave has been obtained from the le Boys des Gays family to erect a modest monument on the tomb. (Messenger, March 3, 1926.)

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TWELFTH GENERAL ASSEMBLY 1926

TWELFTH GENERAL ASSEMBLY              1926




     Announcements.


     By invitation of Carmel Church, the Twelfth General Assembly of the General Church of the New Jerusalem will meet at Kitchener Ontario, Canada, from June 14th to 20th, inclusive. All members and friends of the General Church are cordially invited to attend. Those expecting to do so are requested to notify Mr. J. Edward Hill, 234 Mary Street, Waterloo, Ont., at the earliest possible moment.
FOR RENT 1926

FOR RENT        MARIE L. SMITH       1926

     Furnished six-room house in Bryn Athyn to rent for the months of June, July and August. For particulars apply to
     MISS MARIE L. SMITH,
          Bryn Athyn, Pa.

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TWELFTH GENERAL ASSEMBLY 1926

TWELFTH GENERAL ASSEMBLY              1926

     Preliminary Program.

     KITCHENER, ONTARIO, JUNE 14-20, 1926.

Monday, June 14 8:00 p.m. Reception.

Tuesday, June 15 9:30 a.m. Opening Session-Bishop's Address.
8:00 p.m.-Illustrated Address.

Wednesday, June 16 9:30 a.m.-Second Session.
10:30 a.m.-Address.
8:00 p.m.-Evening Session.

Thursday, June 17 9:30 a.m.-Third Session.
10:30 a.m.-Address.
3:00 p.m. Meeting of the Corporation.
8:00 p.m. Entertainment.

Friday, June 18 9:30 a.m.-Fourth Session.
10:30 a.m.-Address.
3:00 p.m.-Session of Theta Alpha.
Meeting of Sons of the Academy.
8:00 p.m. Entertainment.

Saturday, June 19 11:00 a.m.-Divine Worship.
6:30 p.m.-Banquet.

Sunday, June 20 11:00 a.m.-Service and Holy Supper.

     A more complete program will be published next month.

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THINKING SPIRITUALLY AND NATURALLY 1926

THINKING SPIRITUALLY AND NATURALLY       Rev. THEODORE PITCAIRN       1926


NEW CHURCH LIFE
VOL. XLVI MAY, 1926 No. 5
     It is a universal principle that if we are to think spiritually we must raise our thought above time and Space. This involves raising the above structure, for structure without space is a meaningless word.

     In the spiritual world, in spite of the appearance, nothing which is seen by the angels is spatial. It appears to the natural mind that if all idea of space is removed, there is nothing left; for every thought we have is originally built upon the sensation of a spatial object.

     In considering the spiritual world we unconsciously think of it as being a world of Which spatial attributes are an essential characteristic, and this in spite of the fact that we are so often told that there is no space in that world. And even if we recognize that the spiritual world is essentially not spatial, still we are apt to attribute to it characteristics which imply space, the reason being that it is exceedingly difficult for us while we live in this world to raise our thoughts above these attributes of nature. Yet if we do not do so, our minds become utterly confused.

     While it is essential to think spiritually, this does not mean that natural thought cannot be true. We believe it is possible to have Something of a true natural philosophy, even of the spatial or structural nature of heaven; but we must ever guard against confusing this natural with spiritual philosophy. We must recognize that natural philosophy cannot touch the nature of the spiritual, as it is in itself; that it cannot touch the essential nature of the objects of the spiritual world, which appear spatial, but are not.

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     There is a discrete degree, and as it were an infinite degree, between the natural and the spiritual; while the two are intimately related, it is a relationship that is utterly different from the ratio of two natural objects. The mind affects the body, and the body the mind; yet there is no quantitative ratio between the two,-no ratio, in fact, that the human mind can grasp.

     The relation of a piano to music is a good illustration of the difference between the natural and spiritual worlds. No ratio can be drawn between a piano and music; yet the two are intimately connected. In describing a piano, we talk of the length of the strings, and of the number of their vibrations per second. In referring to music, we speak of its sweetness, of its intensity, of its sadness or brightness. We are speaking from a discretely different plane of the mind, and this in spite of the obvious relation of one to the other. If we should confuse these two kinds of thought, we would have a ridiculous idea of both; yet this is exactly what we are in danger of doing when we think of the spiritual world.

     When we read of the sun of heaven as being above the angels in the east, at a height of forty-five degrees, or of the heavens as being one above the other, we are apt to think of these representative appearances in ideas of fixed natural space, and may even make foolish conjectures as to how two angels can be facing each other, and each have the sun in front of him, or how the light of the sun can get through the higher heavens and reach the angels of the lower heavens. Such difficulties can only be removed by lifting the mind above time and space. Then it becomes obvious, for example, that a man can look towards many different kinds of uses, and still look to the Lord in all of them. A man may have an interior or only an exterior part of his spiritual mind opened, and still see something of the Lord, who is in the spiritual sun. From this it is evident that the natural correspondence of this state of mind must be represented in heaven by the Lord's always appearing before the eyes of the angels, in whatever direction they turn.

     In trying get a dear idea of the relationship of the Lord to the spiritual and the natural worlds, the comparison with the piano may again be of use. The Lord might be compared to the musician, the piano to the natural world, and the music to the spiritual world.

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In this illustration it is obvious that music cannot exist, save potentially, without an instrument, and that a musical instrument is worthless and dead unless music is played upon it. The same applies to the natural and spiritual worlds. The natural without the spiritual is dead and useless. On the other hand, while it may be seen that the spiritual world, where angels and spirits dwell, can have no existence apart from the natural world, and that it must be continuously born from the conjunction of the Lord as the Active Cause with the natural world as the passive cause, still the problem is not a simple one.

     The words "natural" and "spiritual" connote several different ideas in the theological and philosophical works of Swedenborg. The word natural, as used in the phrases "natural heaven," "natural world," "first natural point," and "Divine Natural," has a very different significance. The same is true of the word spiritual, as used in the phrases "spiritual world," "spiritual kingdom," "spiritual heaven," "world of spirits" and "Divine Spiritual." It is important that we try to distinguish clearly the different ideas which had to be expressed with a limited, and what might appear inadequate, number of words. The most important of these distinctions is this: At times "celestial," "spiritual" and "natural" are used to indicate discrete degrees, or degrees of altitude, as when we speak of the three heavens; while in another series these words are used to indicate the universal trine of love, wisdom and use in the same degree, as when speaking of the love, wisdom and atmosphere of a given heaven.

     We are taught in the Divine Love and Wisdom that there are three infinite and discrete degrees in the Lord,-the Divine of Love, the Divine of Wisdom, and their containant, the Divine of Use; and that these three degrees, when finited, are, in the heavens, love, wisdom and atmosphere. In the natural world, they are heat, light and atmosphere; and in the lowest degree, temperature, color and matter.

     Let us first consider the creation of the natural. This is the creation which Swedenborg treats of in his Principia, from the first natural point down through the atmospheres of heaven and earth to the ultimates of the natural world. We cannot directly know this strand of creation in its higher region, on the plane of the mind, or heaven. Direct knowledge commences when it has descended to the plane of the ether.

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Even here, so little is known that many scientists deny the very existence of this medium. We only come to know it directly on the planes of the air, water, and solids of the natural world. All our knowledge of the form and composition of the higher degrees of this basis of creation is by analogy with lower known forms.

     It is our opinion that Swedenborg, before his spiritual eyes were opened, was inspired to give a true philosophy of this degree of creation adapted to the natural mind. There was no need of his admission into the spiritual world to do this work. For the angels knew little of it. The angels themselves have no conscious contact with this plane of creation. Although they live in a spiritual atmosphere which is structural, they have no idea of space or structure. They know only the things of love and wisdom which come from the Lord, and which are represented in the marvellous scenes that form the angelic environment. As their natural memory has become quiescent, they can have no idea of space or of natural structure. But the fact that angels have no idea of spatial composition does not in any way invalidate the truths of the natural mind concerning space, even in its beginnings, in what are called the spiritual atmospheres.

     There are two corresponding things in heaven and earth which do not exist as such in God,-state and space; state having reference to love and wisdom, and space to the containing forms. In God, we are told, there are no states; that is, no finite states. God is infinite love and infinite wisdom; that is, infinite state. In God, infinite things are one distinctly. We might say that in God infinite states are one distinctly. We are warned not to say infinitely many or infinitely all, for both of these expressions imply the finite. Human and angelic states are a finition of the infinite unchanging state.

     We believe the same law applies to space. Space, like everything, must originate from the Divine, and this in spite of the oft-repeated truth that in the Lord there is no time or space; that is, no finite time or space. There must be something in the Lord which is represented by space, and which is called "omnipresence," of which space is the finition. We cannot speak of this infinite of space as being infinitely large, infinitely small, or infinitely all; for again all these words imply what is finite.

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All we can say is that the infinite things which are in the Lord are one and are omnipresent. Finite space, as finite state, is a finition of this infinite. The trilogy of the Divine of Love, the Divine of Wisdom, and the Divine of Use, viewed in another aspect, are called the Divine Omnipresence, the Divine Omniscience, and the Divine Omnipotence.

     The heaven's, in so far as they are the Divine of the Lord, are infinite, but in so far as they are constituted of angels, who are finite receptacles, they are finite. The heavens in which the angels consciously dwell are born from the Divine of the Lord as a Father and the society of angels as a mother. Heaven is therefore intermediate between the finite, such as we know it in this world, and the infinite, as it is in the Lord. Still, as the angels themselves are infinite, they must see the heavens in appearance as finite, as if they were the natural world, although inmostly the objects of heaven are the Divine of the Lord, which is not finite.

     The Divine of the Lord is accommodated to the angels by atmospheres, which belong to the series of creation that descends from the Divine Natural, and which ultimates itself in the things of this world. But of this accommodating medium the angels have no conscious sensation. The basic angelic atmospheres, as to their structures, are invisible. We can only know that they are the mediums for accommodating the Divine Love and Wisdom to man and angels, and we can get something of a representation of their nature in the natural philosophy of Swedenborg's works.

     We have mentioned that the Writings frequently speak of the spiritual sun as being in the east, at an altitude of forty-five degrees. But we are also told that the spiritual sun is omnipresent. To a person who cannot distinguish between different kinds of thought these passages appear contradictory; but to one who distinguishes between spiritual and natural philosophy there is no difficulty.

     The east in the spiritual world is love to the Lord from the Lord, and those who are in this love dwell there. No one can see the Lord save from this love, for the Lord dwells in it. An angel, therefore, cannot see the Lord elsewhere than where He is. At the same time the Lord is present everywhere, apart from the nature of the reception of Him. But this presence of the Lord cannot be seen by man or angel.

     As the spiritual sun is the universal of heaven, what applies to that sun applies to everything in heaven. There is nothing in heaven which is not omnipresent.

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But the presence of the things of heaven can only be seen according to the reception by an angel or an angelic society. Every object of heaven, being inmostly the Divine of the Lord in the heavens, is omnipresent, and therefore in no sense spatial. The spatial appearance is due entirely to the finite reception by the angelic minds.

     Wireless might be used as a crude illustration of this law. Imagine the ether as containing an infinite number of messages, each with a different wave length. Then each listener would hear a different message, according to the attunement of his instrument. The difference would not consist in the message as it was in the ether, but in the message as received by the instrument. And those having similarly attuned receivers would hear similar messages.

     The angelic atmospheres belong to an order of things entirely different from the objects which appear in heaven, just as the message which an operator receives belongs to an order of things entirely different from the bullae of which ether is composed. The bullae of the angelic atmosphere have in them the germ of space. But the angels are just as unconscious and uninterested in these bullae as the musician, listening to a symphony, is unconscious of the manner in which the bullae of air react to carry the sound to his ear.

     Thinking spiritually of heaven is thinking of heaven as a kingdom of the Divine Love and Wisdom operating in uses to God and the neighbor. Thinking naturally of heaven is thinking of the modus operandi of the structure which underlies the accommodation of the Divine to the apprehension of the finite vessels of the angels. The two differ in the same way as the study of music as an art differs from the study of the physics of sound. The latter kind of thought may be true, and has a proper place in this world. But it is left behind when we go to the other world. Wherefore, the angels have no idea of space, but can only think of state.

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CONFESSION OF FAITH, OR CONFIRMATION 1926

CONFESSION OF FAITH, OR CONFIRMATION       Rev. F. E. WAELCHLI       1926

     (An Address to the Council of the Clergy, 1926.)

     The purpose of this paper is to review the Academy position in regard to Confession of Faith, or Confirmation, and to raise the question whether there should not be two rites instead of one,-the first at the entrance upon adolescence, and the second at the entrance upon adult age.

     The rite of Confirmation has its origin, it is claimed, in the primitive Christian Church, in an initiatory rite of the laying on of hands, supplementary to and completing baptism, and especially connected with the gift of the Holy Spirit to the candidate, who was thereby admitted to the status of a communicant, and to full membership in the Church. In the early days of the Catholic Church, it was administered immediately after baptism, in the case of both infants and adults; but for the last 300 or 400 years a delay of seven years has been interposed after infant baptism. Many Protestant bodies have abandoned the rite; but in the Anglican and the Lutheran Churches it is considered as of great importance, although they have no specific rule as to age, fourteen to sixteen years being the custom. A course of instruction in the catechism precedes, and the ceremony is made the occasion of requiring from those who have been baptized a renewal in their own person of the baptismal vow made for them by their godfathers and godmothers, who, therefore, are then released from their responsibility.

     At what period in its history the New Church adopted the rite, I do not know, although there are some catechisms of an early date which were intended for instruction preparatory to confirmation. Neither do I know whether the practice of not confirming until adult age existed anywhere in the Church before Academy days, nor whether it is observed today elsewhere than in the General Church.

     Bishop Benade did not believe in Confirmation at an early age, or at any age.

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The teaching he gave on this subject was formulated in a report to the Council of the Clergy of the General Church of Pennsylvania at a meeting of that body held in November, 1881. The report reads as follows:

     "The impression which generally prevails that one can publicly confirm the Baptism and the teachings which one has received is a fallacy. No rite can be a confirmation of Baptism; the sacrament of the Holy Supper is a confirmation. The confirmation of what one has learned during childhood takes place successively in the mind of the person. (A. C. 6047, 2689, 2568.) But to establish or observe a rite, like the rite of Confirmation, as introductory to the Holy Supper, is to introduce between Baptism and the Holy Supper a gate, whereas Doctrine teaches that 'Baptism and the Holy Supper are, as it were, two gates, through which man is introduced into eternal life, and that after the first gate there is a plain over which he must run, and the other is the goal where is the prize to which he directs his course,' and that 'there are no more universal gates.' (T. C. R. 721.) A person might come to the Holy Supper before making confession of faith in the Doctrine, which confession might be made at any time, even at an advanced age. The Holy Supper is not an end, but a means, of salvation.

     "It would, however, be useful to have some rite or ceremony of introduction into adult age, which should not be understood to confirm the Baptism or the Doctrines of the Church, but express a recognition that now the youth is directly responsible to the Lord, where formerly he was responsible to the parents. This would impress their responsibilities, both on the parents and on the youth, enabling them to realize that the boy is no longer the son of his parents-that he is responsible to the Lord, and not to them. (A. C. 6492.)

     "The consideration of this subject has led the Council to regard it useful to have three rites or ceremonies:

     "(1) One to signalize arrival at adult age, which takes place with males at about the age of twenty-one years, and with females at about the age of eighteen years.

     "(2) Introduction into a Society or particular Church, to take place after one has reached the age of rationality.

     "(3) Public 'Confession of Faith.'

     "The proper age of any individual for any of these rites must remain a matter of judgment of the parties interested. The candidate should be left in freedom." (NEW CHURCH LIFE, 1887, p. 185)

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     The Minutes of the meeting state that the subject was discussed at some length, and led to the request that the Council of the Clergy "prepare suitable ceremonial forms for the three rites recommended in the Council's report." (Ibid., p. 187.)

     The "suitable ceremonial form" for the rite "to signalize arrival at adult age" was prepared some years later by Bishop Benade, and entitled " Coming of Age." It was substituted for the rite of Confirmation in what was known as the Academy Liturgy (A Liturgy for the New Church). The edition which lies before me, the eighth, published in 1892, is, I believe, the first in which the rite appeared. In no sense whatever is this rite one of Confirmation, or of Confession of Faith. It contains no questions and answers in regard to faith, nor is there any recitation of the Creed. Nothing is said about the candidate taking upon himself, and making his own, the confession and promise made for him by his parents at baptism. It is simply what its title expresses,-a rite of "Coming of Age." It opens with a Scripture passage. Then follow twenty-three pages of passages from the "Lord's Doctrine" on the various periods of life, from which, the rubric says, "the pastor will read at his option." After this, the parents and the son or daughter rise, and the parents set the son or daughter free from their control. The son or daughter accepts the freedom, thanks the parents for all they have done, and expresses the determination to lead a good life. Then follow in succession the Lord's Prayer, the blessing, an address to the novitiate, the reading of a Scripture passage by the pastor, the reading of a Psalm by the novitiate, the reading of a Psalm by the pastor and the congregation, and the benediction.

     From the many passages of doctrine adduced, we shall here quote but two, in part:

     "The two sacraments, Baptism and the Holy Supper . . . may be compared with the instruction of man from infancy even to the age when he comes into his own right and judgment, and with his rational and spiritual life thereafter." (T. C. R. 721.)

     "Twenty is a state of the intelligence of truth and good, because man, when he arrives at twenty years, begins to think from himself; for from the beginning Of infancy to extreme old age he undergoes many states as to his interiors, which are of intelligence and wisdom.

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The first state is from birth to the fifth year of his age; this is a state of ignorance, and of innocence in ignorance, and is called infancy. The second state is from the fifth year of his age even to the twentieth. This state is a state of instruction and science, and is called childhood. The third state is from the twentieth year of his age to the sixtieth, which state is a state of intelligence, and is called adolescence, young manhood, and manhood. The fourth state, or the last, is from the sixtieth year of age and above, which state is a state of wisdom, and of innocence in wisdom. . . .That the first state is a state of ignorance, and also of innocence in ignorance, is plain. . . .That the second state is the state of instruction and science is also manifest; this state is not yet the state of intelligence, because the child does not then conclude anything from himself, nor does he discern between truths and truths, nor indeed between truths and falses, from himself, but from others. He thinks only and speaks the things of the memory, thus from knowledge only, nor does he see and perceive whether it is so, except from the faith of the master, hence because another has said so. But the third state is called the state of intelligence, since man then thinks from himself, and discerns and concludes; and what he then concludes is his and not another's. At this time faith begins, for faith is not the faith of the man himself before he has confirmed from the ideas of his own thought what he believes; prior to this the faith is not his, but another's in him, for he believed the person and not the thing; hence it may appear that the state of intelligence then begins with the man when he thinks, not from the master but from himself, which does not come to pass before the interiors are opened toward heaven. . . But the last state is the state of wisdom and of innocence in wisdom." (A. C. 10225.)

     II.

     In our present Liturgy, the rite bears the title "Confession of Faith, or Confirmation," and this expresses its character. However, there is also in it the idea of entering into the responsibilities of adult age. The passages of doctrine it contains are on the subject of freedom. It is said to the candidate that he presents himself to take upon himself, and make his own, the confession and promise made for him by his parents at baptism.

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And further he is told that he is no longer to shun evils and do good from his parents, but from the Lord alone.

     Our present rite is to some extent in harmony with the Report of the Clergy in 1887, and to some extent not so. It is said in that Report that no rite can be a confirmation of Baptism, and that the Holy Supper is the confirmation. Our rite of Confirmation do, not claim to be a confirmation of the baptism; but it is a transfer of the responsibilities that are involved in baptism, which is a proper and useful thing at the time of coming of age. It is also said in the Report that to establish or observe a rite, like the rite of Confirmation, as introductory to the Holy. Supper, is to introduce a gate between Baptism and the Holy Supper. Our present rite makes no mention of the Holy Supper. However, the question as to whether there should not be some mention of it is worthy of consideration. It is generally understood in our body that it is useful that Confirmation should precede the first partaking of the Holy Supper. There are, indeed, but two gates,-Baptism and the Holy Supper. Yet we are taught that after the first gate there is a plain, Over which man must run, and that the other gate is the goal. If, now, the course over that plain has been run, and the youth or the maiden is near the second gate, is it not well and orderly that there be, as it were, a pause before that wondrous gate, and that there be then a solemn preparation for entrance into it, by means of a public confession of faith, or confirmation? At times we have services preparatory to the Holy Supper. Why not a special service for those who are about to partake in the holiest act of worship for the first time? And should there not, therefore, be some allusion to it in the rife of Confession of Faith, or Confirmation?

     Again, it is said in the Report that it Is a fallacy to believe that one can publicly confirm the teachings he has received; that such confirmation takes place successively in the mind of the person; and that therefore a confession of faith might be made at any time, even at an advanced age. This seems to be something of an extreme application of the teachings of the Doctrines concerning confirmation. A conclusion such as that of the report may indeed be drawn from many, in fact from most of the passages in the Writings which speak of "confirmation." These passages are, in general, of two kinds: first, those which state that most persons confirm themselves in the doctrines in which they are educated, and that everyone can confirm whatever he chooses; second, that genuine confirmation comes only by way of regeneration and the growth of that perception which regeneration bestows.

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Now, while it is most true that everyone, as a rule, confirms himself in the doctrinals in which he is instructed during childhood and youth, is not just that an end, or at least a mediate end, in all our great work of New Church education? What is the New Church to us, to all of us, without the conviction that its Heavenly Doctrines are the Divine Truth Itself, the very Word of the Lord in His Second Advent? And is it not our great purpose in all our educational work, in the school and in the home, that this conviction shall also be that of our children? Do we not cherish the hope that such may be the case, and work towards its fulfilment throughout infancy, childhood and youth? This is our end,-an end involved in Baptism, an end involved in the promise made by parents at Baptism,-the end that the young shall be confirmed, confirmed more and more in loyalty to the Heavenly Doctrines; this to lead to that ultimate end, which is that there may come that interior confirmation which enters into the Holy Supper.

     III.

     The two kinds of confirmation, which we may denominate external and internal, are related to the two kinds of faith, historical and saving, of which the one must precede and the other follow. The formation of historical faith during childhood and youth takes place by doctrine drawn from the Letter of the Word and confirmed by it. The confirmation by the Letter of the Word is effected in the minds of the young. This is their confirmation, progressively, reaching a full state at their entrance into adult life. Concerning this confirmation we read:

     "Until man has arrived at adult age, and by sensual and scientific truths is principled in doctrinals, he cannot be regenerated; for he can only be confirmed in the truths of doctrinals by scientific and sensual things." (A. C. 3310)

     Here we are told what must take place before the time of adult age, namely, confirmation in the truths of doctrinals by scientific and sensual things. When adult age is reached, this confirmation has progressed to the point where regeneration can begin; and, most appropriately and usefully, there can be a rite of confirmation, expressive of the confirmation that has become established.

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     To refer once more to the Report, we would say that the suggestion it contains in regard to a confession of faith at any time, even at an advanced age, and, (as was said by one of those who discussed the Report), that it take place when the person considers that his face is set towards the East, seems to savor overmuch of a conceit of goodness and perception in the making of such confession.

     We have said that confirmation is progressive during childhood and youth, and that at the entrance into adult age there is a transition of state. The same can be said of confession of faith; for the faith is confessed progressively more and more fully, even up to that time of transition into a new state. This leads to the question, whether during that progression there is not a secondary transition of state at the period of passing from childhood to adolescence, which is of so great importance that it would be well to have some rite of the church at that time.

     That period is at about the age of fourteen years. Bishop Benade, in the chart at the end of the published volume of Conversations on Education, divides the life before adult age into three periods: from birth to the seventh year, from the seventh to the fourteenth, and from the fourteenth to the twenty-first. The first period he calls "Corporeal-Sensual," the second, "Sensual-Scientific," the third, "Scientific-Rational." Again, the first he calls the period of Obedience, the second that of Knowledge, and the third that of Forming Faith. He observes that the divisions into periods of years are to be regarded in the nature of averages, as children vary greatly in their development; also that the one term passes over by imperceptible gradations into the other.

     Further he says: "Knowledge of the scholars and of their progress, with great judgment, are required in the teacher's treatment of the children, especially about the period or state of their transition from the one term to the next succeeding." (P. 114.) He gives no reference to the Writings supporting the divisions of approximately seven year search. There are, I believe, no such passages. However, he identifies them (pp. 38, 42, 43) with the periods mentioned in Heaven and Hell 295, where we read:

     "In infancy, spirits are present who are in innocence, thus who communicate with the heaven of innocence, which is the inmost or third heaven. In boyhood, spirits are present who are in the affection of knowing, thus who communicate with the ultimate or first heaven.

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In adolescence and youth those are present who are in the affection of truth and good, thus who communicate with the second or middle heaven."

     Concerning the third period he says: The rational is beginning to be formed; there is a desire to understand what is taught, questions are asked, and something rational is seen in the answers." (P. 43)

     Bishop W. F. Pendleton, in The Science of Exposition, also follows the division into periods of seven years, though saying, like Bishop Benade, that they should not be applied too strictly. (P. 316.) Concerning the third period, he says that in it there should be a leading by means of that portion of the literal sense of the Word that is called doctrinal (p. 309); and that this doctrinal sense is provided for the young after the age of puberty, and for all who are in a state of preparation for the opening of the rational. (P. 314)

     The periods of life mentioned in the Writings are infancy, early childhood, childhood, adolescence, youth, early manhood, manhood, and old age. These terms are variously used, and one meets with a difficulty in the study of these periods, in seeking to determine in each case to what years the terms apply. Thus childhood, in some cases, extends to adult age. Adolescence is used for a period following puberty, again for a period just preceding adult age, and again for the first part of adult life. Youth, early manhood, and manhood are also variously used. The term "puberty" occurs very seldom in the Writings. I could find it in but one number, T. C. R. 106, where the series given is infancy, childhood, puberty, adolescence, young manhood, and that of one's own right and determination. The passages I shall quote are those in which, unless otherwise stated, I believe childhood to extend to about the fourteenth year, adolescence from that year to about the twenty-first, or, occasionally, to youth as preceding the twenty-first by a few years. By these passages it will be shown that in childhood there should be proper preparation for adolescence; that from adolescence to adult age there is gradual progression into rationality and freedom; that the opening of the rational during that period depends on the doing of good and truth; that during that period there can be the appropriation of good or evil; that for the appropriation of good and the rejection of evil there must be repentance and temptation peculiar to that period; that in that age there is a responsibility as to the things of eternal life; and that on the course of life then followed depends in great measure the degree of progress that can later be made in regeneration.

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And from all this there is to be drawn the conclusion that since entrance into adolescence involves these things, it is well that, at that time, the responsibilities to be faced should be solemnly impressed by means of some rite of the church.

     IV.

     Teaching in regard to what should be the state at the entrance into and during adolescence, as a result of true education during childhood, is given in the following:

     "Some [heavenly] societies are employed in taking care of little children; others in teaching and training them as they grow up; others in teaching and training in like manner those boys and girls who have acquired a good disposition from their education in the world, and in consequence have come into heaven." (H. H. 391.)

     The boys and girls who have acquired a good disposition from their education in the world must, according to the series of ages mentioned, be in early adolescence. Nothing is said of boys and girls who have not acquired a good disposition. What is their fate? We note that those of good disposition "have come into heaven." The likelihood is that those not of such disposition must first go through training in the world of spirits. A teaching to be adduced later seems to indicate this. Our educational work during childhood should have the development of this good disposition as its end. Then, when adolescence arrives, there will be a preparedness to view seriously the responsibilities of the new state to be entered.

     Another quality that must exist at this period is mentioned in the following:

     "During childhood, while he is first being imbued with goods and truths, everyone is kept by the Lord in an affirmative that what is said and taught by parents and masters is true." (A. C. 2689:3)

     Although it is by the Lord that the child is kept in this affirmative, yet parents and teachers have their part to do, in cooperation with the Lord, that this affirmative may exist in full measure at the entrance upon adolescence, and, we would add, be then publicly declared. A further reading of the number would show how great is the influence for good of this affirmative in later life.

     Passages already quoted show that, beginning with adolescence, the rational is gradually opened, and becomes successively more active.

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We would add only this: "Truths with man in childhood are truths in knowledge; but in adult age, if he suffers himself to be regenerated, they become truths of faith; for the internal man is successively opened, up to that age." (A. C. 9755. See also A. C. 2504; A. R. 611; T. C. R. 443.)

     That the opening of the rational, from the beginning of adolescence until adult age, depends upon the doing of good and truth, is taught as follows:

     "From childhood to adolescence, communication to the interior natural is opened by his learning the decorous, civil and honorable, as well by instruction from parents and masters as by studies. But from adolescence to juvenile age [an age, as will appear later in this number, precedes adult age] communication between the natural and the rational is opened by this, that he then learns the truths and goods of civil and moral life, and especially the truths and goods of spiritual life by hearing and reading the Word; but in proportion as he is then imbued with goods and truths,-that is, in proportion as he does the truths which he learns,-the rational is opened; but in proportion as he is not imbued with goods and truths, or in proportion as he does not do truths, the rational is not opened; but still, cognitions remain, namely, in his memory, and thus without the house, as it were, on the threshold. But in proportion as he then, and in the following age, weakens them, denies them, and does contrary to them, that is, in their place believes falses and does evils, the rational is shut up, and also the interior natural; but still, of the Lord's Divine Providence, so much of communication remains that he can, with some understanding, grasp them, but still not appropriate to himself unless he perform serious repentance and thereafter long strives against falses and evils; but with those who suffer themselves to be regenerated the contrary comes to pass by degrees or successively; with them the rational is opened and the interior natural is subordinated to it, and the exterior to this. This is done especially in the juvenile age, even to adult age, and progressively to the last age of their life, and afterwards in heaven to eternity." (A. C. 5126.)

     This number is remarkable, in that it shows, not only that the opening of the rational from adolescence to adult age is according to the doing of truth, but also that, pertaining to that time, there is an appropriation of what is spiritual, a serious repentance when evil is done, and an ordering of the lower degrees of the mind under the rational.

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     That, during that period, there is the appropriation of either good or evil, is shown also in the following:

     "In order to be regenerated, man must first be reformed by the truths of faith; for he ought to learn from the Word, and from doctrine thence, what is good. . . . This is the first state, and is called the State of reformation; into this state many who are in the church are introduced from infancy up to adolescence; yet few are regenerated. . . . All, indeed, so far as they allow it, begin to be reformed by instruction in the truths and goods of spiritual life; but as soon as they come to the age of adolescence, they suffer themselves to be carried away by the world, and thus go and take part with infernal spirits, by whom they are gradually alienated from heaven, so that they scarcely believe any longer that there is a heaven, and consequently they cannot be let into any spiritual temptation." (A. C. 5280.)

     "When a man betakes himself to evils, as is the case with most in adolescence, if he feels any anxiety when he reflects upon what he has done amiss, it is a sign that he will still receive influx through the angels from heaven, and it is also a sign that he will afterwards suffer himself to be reformed; but if he feels no anxiety when he reflects upon what he has done amiss, it is a sign that he is no longer willing to receive influx through the angels from heaven, and also a sign that he will not afterwards suffer himself to be reformed." (A. C. 5470.)

     It may be doubtful what age is meant by "adolescence" in the two numbers preceding; but in the following there can be no doubt as to the appropriation of evil at an early age, since childhood is mentioned together with adolescence:

     "If, in childhood and adolescence, man has appropriated to himself some evil by doing it from the delight of its love,-as, if he has defrauded, ,blasphemed, taken revenge, committed whoredom,-then, as he did those things from freedom according to thought, he has also appropriated them to himself; but if he afterwards repents, shuns them, and looks at them as sins which are to be held in aversion, and so, from freedom according to reason, desists from them, then the goods to which those evils are opposite are appropriated to him." (D. P. 79.)

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     V.

     The question was raised above, in connection with Heaven and Hell 391, as to what is the lot of boys and girls not of good disposition, on their arrival in the other world. It might be assumed from that number that they do not come into heaven, at least not immediately. It was suggested that they must first pass through training in the world of spirits. (See A. C. 829:2) For we may conclude from a number of teachings that there is a repentance of childhood, of adolescence, and of youth, not indeed of the same character as that of later life, but yet repentance. And they who do not practice that early repentance are not likely to practice it later in life. Moreover, since there is a repentance peculiar to each of those periods, so also are there states of temptation. That there is temptation even in infancy, we may conclude from what we are told concerning infants in the other world. We read:

     "Several times, when a number of children that were in a purely infantile state have been with me in choirs, they were heard as a tender unarranged mass, that is, as not yet acting as one, as they do later when they become more mature. To my surprise the spirits with me could not refrain from inducing them to talk. This desire is innate in spirits. But I noticed, each time, that the children resisted, unwilling to talk in this way. This refusal and resistance, which were accompanied by a kind of indignation, I have often perceived; and when an opportunity to talk was given them, they would say nothing except that 'It is not so.' I have been taught that little children are so tempted, in order that they may get accustomed to resisting evil, and may begin to resist falsity and evil, and also that they may learn not to think, speak, and act from another, and in consequence may learn to permit themselves to be led by no one but the Lord." (H. H. 343.)

     As has been said of repentance, so can it be said of temptations, that they who do not meet them, and gain the victory in them, during the periods preceding adult age, are not likely to do so afterwards. The petition, "Lead us not into temptation, but deliver us from evil," must mean something real for the young, both in respect to faith and in respect to life.

     Thus we see that, in those ages, there is a great responsibility as to eternal life.

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So great is this, that on the fulfilment of it depends the degree of regeneration that can be attained in later life. This we would conclude from the following:

     "By the servant who received five talents are signified those who have admitted goods and truths from the Lord, thus who have received remains; by him who received-two are signified those who in an advanced age have adjoined charity to faith; and by him who received one, those who have received faith without charity." (A. C. 5291.)

     Those receive the five talents "who have received remains," that is, those with whom there has been the orderly storing of remains throughout infancy, childhood, adolescence, youth, and young manhood,-an orderly storing of remains, because throughout those periods they have practiced repentance and have gained the victory in temptations. They have been intent upon the attainment of life eternal. And they will have the five talents, which is the celestial state. But those with whom these things take place in but small measure, and who delay in the things of eternal life, can obtain only the two talents, the state that is spiritual, or, if the delay be great, only natural. The New Church is to be a celestial church, and the dawning of this state will be at hand when the young do their part that the five talents may be bestowed upon them.

     Here let us add that well-known passage in Conjugial Love:

     "Hence, therefore, separations take place, and afterwards new conjunctions with those who are similar and homogeneous, unless they had been provided on earth, which is done for those who from an early age have loved, have wished, and have asked of the Lord, an honorable and lovely companionship with one, and have scorned and shunned wandering lusts," (49)

     What is that "early age"? Do we not know it to be true that, in this Church of ours, there have been those who, at a very early age, in early adolescence, have cherished this teaching with affection? And can we not believe that there have been those who have formed their lives according to it? and that there are those who are now so doing? Herein, again, lies the promise of the celestial church.

     VI.

     In the progress that should take place, there is a most important transition of state at entrance upon adolescence.

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It is entrance into the gradual opening of the rational, and into growing freedom; into a moral life that is no longer merely natural, but also rational, progressively; into the doing of goods and truths; into the appropriation of either good or evil; into repentance and temptation peculiar to that age; into a greater responsibility as to the things of eternal life; into a state wherein it will be determined whether or not the five talents are to be gained.

     In view of all this, does it not seem as most useful that there should be at that time a rite, similar to, though not the same, as that which is performed at the time of coming of age? Could there not be in such a rite a confession of faith by the recitation of the creed? Before arrival at that time, the Young have been reciting the creed for some years; and, in so doing, it has meant something to them. It meant, at least for many, that this was their faith, their firm belief. To recite it now would be but a more solemn and serious doing of what they have frequently done before. In such a rite, they would be told that they will now understand more and more fully that which they have been taught and which they believe. Also, they would be admonished as to the serious things of life before them in the age they are now entering.

     Do we hesitate in regard to our children making such a confession of faith at that time? If so, go out into our General Church families, and search for the boys and girls who do not most firmly believe that the New Church is their Church, and that the doctrines of the New Church are their doctrines. Where will you find them? And as to the admonition concerning life, solemnly given at that time, are they not ready for this? Do not, or at least should not, the Ten Commandments mean much to them? Does not, or should not, every petition of the Lord's Prayer be full of wondrous meaning for them? Shall we say that, when they recite the Commandments and pray the Prayer, they are but repeating words without thought of their application in life? Do we not know that there is a childhood's conscience, and an adolescent conscience, which are often of a very strong character, and of which we as it were obtain a glimpse now and then, often where it is hardly to be expected?

     The state at that time, and its possibilities, are evident from the fact that it has frequently been the case that persons come to the church then or soon afterwards. Many, comparatively speaking, have come between the ages of fifteen and eighteen.

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And the parents of such persons, baptized at that time, were not with them at the administration, but they made their confession of faith for themselves, by answering the questions put to them. Again, we have had many young men studying in preparation for the ministry at a very early age. As I look about this room, I see men whose determination to prepare for the ministry, and whose studies to that end, began about their seventeenth or eighteenth year. If we were to follow a course in accordance with the extreme interpretation that has at times been put upon the doctrine concerning the state which comes at entrance into adult age, we would be guilty of disorder in recognizing young men as preparing for the ministry before that age. But we know that in this there is no disorder, but that, on the contrary, it is of an order we love. We love to get them young. And we believe in the earnestness of their conviction as to the truth of the faith of the New Church, and in the seriousness of purpose as to their life's use.

     Every rite performed in this world is an ultimate for influences from the other world. Every rite introduces into certain association in that world, or, if the association is already established, or would of itself be established, it makes it so much the stronger and firmer. Now, at entrance upon adolescence there is a change in spiritual association. As we have already seen, there is then a passing from association with spirits who are in the affection of knowing, and who communicate with the ultimate or first heaven, to association with spirits who are in the affection of good and truth, and hence in intelligence, and who communicate with the second or middle heaven. (H. H. 295.) At that time a change in place or situation in the other world takes place, concerning which we read:

     "Every man, from infancy to old age, changes places or situations in the Spiritual world. An infant is kept in the eastern quarter towards the north there; a child, as he learns the rudiments of religion, recedes successively from the north to the south; an adolescent, as he begins to think from his own mind is brought toward the south; and afterwards, when he has become of his own judgment and of his own right, according to increments in such things as regard interiorly God and love to the neighbor, into the south to the east; but if he favors evils, he progresses toward the west." (T. C. R. 476.)

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     Can we not believe that a rite of the church, at the time of the change which takes place at the entrance into adolescence, will provide an ultimate that the influence of good spirits may thereafter be more powerfully effective,-good spirits communicating with the second heaven,-to lead into the affection of good and truth, and thus into intelligence, and to enlighten the mind with the true light of the south? To the adolescent himself the performance of the rite will bring a sense of the responsibilities into which he is entering as to the things of faith and of life. And should we not do all in our power to provide that such may be the case? We would not have this rite for the purpose of holding the young under a certain compulsion to abide by the faith of the New Church. This element of compulsion is to a great extent present in the rite of confirmation in the Old Church. But it would not be so with us. Our end would be the same as in all our work with the young,-the doing of what may promote their spiritual welfare, thus the salvation of souls.

     I would mention that something along the line of what has been proposed was done for years in the Carmel Church at Kitchener. Each year, at school-closing, which was attended by the entire congregation, the children about to leave the school came forward. The pastor addressed them in regard to their life thus far, and the life they were about to enter. A copy of Conjugial Love was presented to each, and they were admonished to read the Word and the Writings daily, and to form their lives according to the same. Perhaps some may doubt the appropriateness of the book that was presented. Be that as it may. This I know, that with most, if not all, of those to whom that book was given, it remained throughout the years following, and to this day, a most cherished treasure,-the most highly prized of all their books. Some of them, as I know, have kept, and to this day keep, that book in their own room, and delight in reading therein. Is not this because of the association in receiving it,-the association both in this world and in the other?

     If what has been presented meet with approval, it may be well that the rite have a simple form to begin with, something like that just mentioned. In time it would develop into something more.

     Something in the way of special religious instruction preparatory to the rite would be useful. We would suggest a course in a catechism; and my inclination is to the old-fashioned catechism with questions and answers; the answers to be learned by heart, together with an abundance of proof-passages from the Letter of the Word.

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The time for this would be in the eighth grade of our schools. And here I cannot refrain from saying, in passing, that it seems to me that the proposal, which I believe some of our educators favor, of establishing a Junior High School, consisting of grades seven, eight, nine and ten, is not desirable, in the light of much that has today been adduced from the Doctrines. There is a change of state between the eighth and ninth grades, approximately, and the emphasis that is given to this change by passing from one school to another, is of importance.

     And what in regard to a name for the proposed rite? Perhaps it may be best not to raise this question, but rather to let the name come as the quality of the rite becomes more evident. However, tentatively, very tentatively, I would suggest the name, "Confession of Faith" for it; and the name "Confirmation" for the rite at entrance into adult life. The Confession Faith, by the recitation of the Creed, would be such as they can make at that age, and have previously been making. But the Confirmation would be something more, coming at the time when that confession has grown to be fuller and clearer, by progress in the opening of the rational, and in an accordant fuller freedom. It would be the making firm of that confession.

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HOWARD PYLE 1926

HOWARD PYLE       Rev. W. H. ALDEN       1926

     HOWARD PYLE. A Chronicle. By Charles D. Abbott. New York: Harper & Brothers, 1925. Pp. 249, illustrated.

     When a boy in his teens tells you that he has read everything that Howard Pyle wrote,-that he has read The Merry Adventures of Robin Hood fourteen times,-it means much for the appeal of the author to the youthful mind. And this appeal Howard Pyle made in full measure. Indeed, he is most often thought of, and rightly, as a writer for children. He was that, but he was much more; and as one turns the pages of this handsome volume, with its abundant reproduction of Howard Pyle's drawings, pen and ink sketches, and paintings, he is amazed at the amount of work he accomplished in many fields, and in every field thoroughly done. But the word "thoroughly" does not well express it. It is profoundly true that he undertook no task without the fullest possible preparation; but after all this material work he brought to bear a personal genius which enlivened and ennobled all that to which he put his pen or his pencil.

     The framework of his life may be sketched in a few words. Born at Wilmington, Delaware, of Quaker stock; his early education there,-an attempt to fit him for college which found him totally unfit for the necessary struggle with Latin roots; a touch of business, where again he found himself unhappy; the final decision to devote himself to art; the training under an eccentric though competent instructor in Philadelphia; then fellowship with men whose names are nationally known, in New York, and gradually formed connections with ST. NICHOLAS, SCRIBNER'S, HARPER'S; and then, with his place assured, his coming back to his home town, where he spent the rest of his life, with summers among the sand dunes of the Delaware shore, except for the last year, which was passed in Florence, Italy, where he died at the early age of fifty-eight.

     The variety of the fields covered by him is notable, and his biographer has done wisely in not arranging his work chronologically, but by subjects. Any one of these would be a life a work for an energetic man.

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Fables, fairy tales, stories of Colonial history, stories of quaint, out of the way, corners in Pennsylvania, stories of King Arthur and his knights, stories of Robin Hood, stories of Pirates, stories of the Middle Ages in England and in Germany, stories having a mystical touch on the other world; ah attempt to visualize the life of the Lord Jesus Christ in the setting of our modern world;-this is a meager summary.

     For each of these subjects there was conscientious preparation. All the fairy tales available, all the stories of Robin Hood extant, all the ancient fables in which King Arthur and his knights figured;-all these were diligently sought out and assimilated; the history of his own country deeply read, especially as to the lives and dress of the Colonial period. In these matters, he became an acknowledged expert, and it is somewhat humorously said that he could tell the proper number of buttons for the coat of a Continental Colonel. He lived among the Pennsylvania Dutch, gained their confidence, and vividly pictured them.

     In all these fields he was not content simply to report what he so fully read; what he learned he infilled and inspired with a spirit that was all his own. He never visited England; yet it is said that he described the England Of Robin Hood, if not as it was, as you felt it ought to be. In his story of Otto of the Silver Band, you feel the very passions of the robber baron of the Middle Ages. His tales of King Arthur and his Court picture vividly the half mythical, half fanciful, but wholly human, conditions of his theme.

     Fairy tales fascinated him. He loved to read them, to adapt them to children and to invent them. We are told that "his mother had read to him all that could be found, and he was saturated with their Spirit. . . . He delved into old musty sources; he explored the mystery of folk tales; and in this treasury of fanciful plots he found enough material to provide great quantities of entertainment, as well as considerable instruction which he never failed to make palatable."

     The style in which fairy stories are written "is loose and rambling; there are no long and involved sentences, almost never a subordinate clause. It flows steadily along with no difficult decorations, no attempt to make the phrases tell a story in themselves. The narrative is slowly unfolded; simply and without turnings, one event leads up to another with such clearness that the most immature mind can easily follow.

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Yet every word tells, every word is chosen with the precision that only a mind well acquainted with children, a mind initiated into the secrets of child life, could have." (Pp. 105-6.) "And throughout all of his tales there are no crudities, no useless cruelties, no inharmonious or evilly suggestive scenes such as are to be found in so many purely mythical stories. As one grateful parent wrote him, 'We never have to skip a word.'" (p. 109.) And the stories run with the spontaneous and easy how of the born story teller. "With three books of fanciful tales,-The Wonder Clock, Twilight Land, and The Garden Behind the Moon,-Howard Pyle established himself as a master of the form. His tales were written and illustrated with a perfection that can only be marveled at; the duality of his genius placed him head and shoulders above his contemporary rivals." (P. 109.) For he was artist no less than story teller; or perhaps we should say, more. In his early days, we read, he was in doubt which should be his calling,-art or literature. The final choice, we must say, was art, but with so much of the story-teller mingled with the art that we feel the two professions with him were a harmonious whole.

     The development of art may be traced in HARPER'S MAGAZINE from the year 1876 to his death in 1911, beginning with pen and ink drawings, and continuing, after the art of color printing had been developed, in that medium with increasing power and purpose. As a teacher of art, too, his career is notable. He had classes in Drexel Institute for five or six years, and then resigned because, with increasing success, as he declared, "I cannot waste my time in teaching mediocrity." (P. 215) He felt that his time was "too valuable to devote merely to general instruction, without the hope of producing a few worthy and useful students." (P. 214.) So he resigned his position, as it seemed to him "palpable that the Drexel Institute could not afford to maintain so expensive a school as a School of Illustration for the benefit of some four or five pupils." (P. 214)

     His next step was to establish a school in Wilmington. And this had unique features. He charged no tuition beyond what was necessary to pay the interest on the money invested in the building; he limited and sifted his pupils. (P. 215) He says: "I shall make it a requisite that the pupils whom I choose shall possess, first of all, imagination; secondly, artistic ability; thirdly, color and drawing; and I probably shall not accept any who are deficient in any one of these." (Pp. 216-17.)

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The school at first drew upon his old classes at Drexel; then there came applications for admission from all over the United States. In 1903, there were between two or three hundred such applications, but only three of the aspirants were admitted. (P. 217.) Among his earliest pupils were Violet Oakley, Jessie Willcox Smith and Maxfield Parrish. (P. 203.) And of his later pupils there is a long list of names of well-known artists.

     Later he extended his teaching to a class in New York, again not accepting more for his services than would pay his actual expenses. But while the sponsors of his work in the Art Student's League "felt that he was doing an inestimable service to the young artists, he himself never considered his work there a success. He was never able to give the individual attention to each pupil that was so necessary an adjunct to his method of teaching." He had felt sure that "many of the knowledges acquired in nearly thirty years of work would be of great use to those only beginning." But, he adds, not unhumorously," it is quite in line with the old adage that a man may be very willing to pump, but he cannot make the animals drink." (P. 219.)

     Howard Pyle will be remembered as a writer and as an artist, but within both he was a thinker. He was a New Churchman, and one quite as original in his way as he was original in his art and his story telling. Speaking superficially, he was a member and a vestryman of the New Church Society in Wilmington. He was organist for the society, and a regular attendant and generous supporter. But some intimate letters contained in the Chronicle which is the subject of this review indicate a mind not content simply to accept the truths of the New Church unthinkingly and in surface fashion. In correspondence with William Dean Howells, who, it will be remembered, was the son of a New Churchman, and himself had more than a smattering of the Doctrines, he speaks frankly of his beliefs. He writes:

     "I hope that you will not think me overbold in venturing a suggestion, but do you not think that your reading of Swedenborg has been maybe a stumbling-block? I remember you were reading Heaven and Hell when I first met you. I think it is an awful book.

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To my mind Swedenborg was the Divinely inspired prophet-no, the mouthpiece of Jehovah. But may not one be a mouthpiece without retaining? I merely throw this out as a query. You speak . . . of the 'dullness' of the other world. To my mind there is little choice in the eternity of discomfort between the Heaven and the Hell Swedenborg pictures-and neither of them read to me like fact. I hope not to go to either. The first book I read of his was Divine Love and Wisdom. I read it through almost in agony, for at that time there was little of it that I could understand, and it seemed to me as though God had maybe shut my eyes to what I wanted most of all to know-to the only thing worth knowing-the secret of Life and Death. But one by one the truths came until a real glow of light began to grow before me. After that I read some others of the theological works-The True Christian Religion and,-I think, the Divine Providence. Last of all I began reading the Arcana Coelestia, slowly and by fits and starts. I have not yet finished the third volume, though I do not know why I do not read it more diligently, for next to the Bible upon which it stands it is the greatest book that I have ever read. It is the very word of God, and the history of every man's soul. If you can read it (I am afraid I cannot) I am very certain that you will find all your doubts removed." (Pp. 184-5.)

     And later he wrote: "It seems to me that there are very few people who really do believe nowadays. Many persuade themselves, but if you ask a thousand men-man to man and soul to soul-perhaps nine hundred and ninety-nine will shake the head. But does that necessarily say that the one who does believe is wrong? Tens of thousands died in the flood, and only Noah and his family floated the Ark. Now the earth is again covered and hidden in a deluge of truth and light-but still there are a few cockies floating, in spite of the rain of scientific dogmatics." (P. 187)

     The connection with Howells, and the stimulus which his correspondence gave to Howard Pyle's mysticism, led also to the writing of two short stories of an unusual nature,-In Tenebras and To the Soil of the Earth,-the one a study of the first experiences in the spiritual world of Col. Singelsby, the foremost citizen of a little Massachusetts town, and of Sandy Graff, the village vagrant and drunkard; the other the story of a man and a woman who had died in infancy and thus knew only the spiritual world, and found it needful to have given them an experience which should in a way take the place of the world life which they had not had.

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The two stories were published, the one in HARPER'S MAGAZINE for February, 1894, and the other in THE COSMOPOLITAN for June, 1892.

     In the opinion of the Chronicle before us, Pyle's greatest achievement growing out of the influence of Howells was his novel, Rejected of Men. One can only speak of this with mixed feelings. While we may respect the intention of it, which was to emphasize the rejection of the Lord by men, by transferring that life bodily to our modern environment, we must admit the virtual impossibility of success in such a bold anachronism. With Henry M. Alden, HARPER'S Editor, we cannot "feel that the motif justifies the wrench involved in the translation of the Divine drama from its oriental environment, from the Syrian sky and the Sea of Galilee (where nature becomes so essential a part of this singular life) to the sordid and belittling ensemble of New York City." (Pp. 192-3.) The story lay on Pyle's literary anvil for eight or nine years, heated and reheated, hammered again and again into different shapes, time and again offered futilely to this publisher and to that, finally to be accepted and published by HARPER'S. Throughout its preparation, Pyle had the active encouragement of Howells. When the book finally appeared, its author was deeply disappointed at its reception. He felt that he had been misunderstood. Possibly that was inevitable. But that he had an intense and sincere purpose in it is certain.

     It is said that Pyle began an essay on Immortality that was never finished. But in his story, The Garden Behind the Moon, he sets forth in allegorical fashion "the very mystical theory of life and death at which he had arrived after years of questioning." (P. 198.) The story was the offspring of states induced by the death of his only son while his parents were away on a summer trip. This was "to both father and mother a terrific and staggering blow, the effects of which could not be easily softened; but the father found some outlet to his grief in the writing of this book." (P. 198.) Of its intended "inner meaning," Pyle himself tells in a letter:

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     "I may tell you so much as this, although you probably have guessed it for yourself, that the Moon Angel represents the Angel of Death, and the Garden means that place in the other life to which little children go after they live the life of the world, and before their mind and faculties are yet developed; that the Iron Man means not only the temptations, but the knowledges which belong to this world from which higher endeavor and diviner purpose must be rescued ere it can develop into full freedom of life; that the boy represents a certain spiritual purpose by means of which we overcome the temptations and knowledges of the world. There are many other things intended in the story, chief of which is the marriage between the inner and divine life and the spiritual purpose of manhood, which, however, I can hardly make clear to you in a letter." (PP. 198-9.)

     Our theme is an inviting one, and the reviewer has been lured to lengthy exposition. Enough has been said to show that Howard Pyle was no ordinary man; that he was one to whom life was far more than any expression of it which he was able to make, whether in story or in art. With something of this inner thought and affection he was able to inspire his pupils. One of them thus expresses it, and with this quotation this review must close:

     "Howard Pyle, the man, towers above his best efforts. A great stick of hickory is smouldering and gleaming in the fireplace before me. Its pungent fragrance scents the room, my pulse quickens to the magic aroma, and my thought flies back to a day in October when I first saw Howard Pyle. He was standing, tall, broad, impressive, legs apart, hands clasped behind him, backed against another such fire in his studio. I had come to him, as many had done before me, for his help and guidance, and his first words to me will forever ring in my ears as an unceasing appeal to my conscience: 'My boy, you have come here for help. Then you must live your best, and work hard!' His broad, kindly face looked solemn as he spoke those words, and from that moment I knew that he meant infinitely more to me than a mere teacher of illustration. It was this commanding spirit of earnestness and of love that made his leadership distinctive, and which has perpetuated in the hearts of all his pupils a deep affection akin to that which one holds towards his own parents. I can see him now, the soft overhead light faintly modeling his large, generous features, his massive forehead and deep set eyes, the breadth between the eyes and the prominent cheek-bones.

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Breaking the tense silence, he would talk in a soft hushed voice, of art, its relation to life, his aspirations, his aspirations for us. Only too soon he would say good-night and leave us in the darkness, and as we felt focour hats and coats, each one knew that every jaw was set to do better in life and work, and in some measure to express our deep gratitude to the one who had inspired us." (Pp. xiv-xv.)
HABITATIONS AND PARADISES 1926

HABITATIONS AND PARADISES              1926

     The angels have their habitations, where they dwell, which are magnificent. I have been there, and have seen them several times, and I marveled. They are so manifest and conspicuous to them that nothing can be more manifest and conspicuous. The habitations on earth, or those of men, are scarcely anything in comparison. Those which are on the earth they call dead, and not real, but their own they call true, as if living and real, for they enjoy them with every sense. The architecture is such that the art itself is thence, so that it can never be described, and it is of great variety.

     I wondered, as men do, that there are such things in the other world, since it is contrary to the conception of the life of spirits; as also is their origin. But the reason is that the Lord appears to them as a sun, whence are their lumen and light, which many times exceed the light of the sun on earth. And as they have light, so also they have variegation of light, which presents colors; light without such variegation is not possible, for it is shade to them; thence they have colors, which I have often seen, so splendid and glittering that they cannot be described. In the other life, everything is not void and empty, as some suppose, but is the substantial itself, which is the origin of all the substantial things in nature. The living substantial, or purest etherial, is there; and this is formed by the Lord into such things (as are mentioned above), which are so wonderful that they can scarcely be described. It is enough that I have seen them, and that often; I have been there; I have spoken with the angels, and they said that those things were real, and not like those they inhabited on earth, which were relatively dead, and which they spurn." (Spiritual Diary 4293, 4294)

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ADVERSARIA 1926

ADVERSARIA       EMANUEL SWEDENBORG       1926

     EXTRACT FROM VOLUME II. TRANSLATED BY THE REV. ALFRED ACTON.

     Exodus 5:20 to 6:9.-Moses and the Israelitish People.

     1854. Here is described the character, both of Moses and of the Jacobean or Israelitish people; and the reason is likewise stated why God Messiah willed to free this people from the Egyptian servitude, and introduce them into the Land of Canaan. All this is apparent, even from the literal sense, but there is no deep comprehension of it except from a simultaneous consideration of their other acts, when laid side by side with these and forming a conclusion.

     1855. FIRST as concerns Moses. He is described as to his character when he fed Jethro's flock and spoke with Jehovah for the first time in Mount Horeb, namely, that he did not humble himself like Abraham, and was so little trustful or obedient that the wrath of Jehovah was enkindled; as may be evident from chapter IV, especially at the end [of his speech to Jehovah], verse 14.

     1856. And now his character is again apparent, namely, that he was still neither trustful nor obedient. For here we find words uttered by him such as the following: Therefore Moses returned unto Jehovah, and said, Lord, wherefore hast Thou done evil to this people? wherefore hast Thou sent mea (vers. 22); for since I came to Pharaoh to speak in Thy name, he hath done evil to this people; neither in delivering hast Thou delivered Thy people (vers. 23); from which it is evident, and to spare, that he had no faith in the words of Jehovah, and that he did not speak as became him. The same thing is again confirmed in chapter 6, where we read: And Moses spake before Jehovah, saying, Behold, the sons of Israel have not heard me; how then shall Pharaoh hear me, seeing, moreover, that I am of uncircumcised lips (vers. 12; see also vers. 30); and yet prior to this, according to the words in vers. 10, 11, 12 of chapter IV, Aaron had been adjoined to him because he was slow of tongue and slow of speech, and Jehovah had promised him that Aaron would be to him for a mouth.

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From the above it can be evident, and super-abundantly so, what Moses' native disposition was when he first left his pastoral office with Jethro. This, moreover, is the reason why here, in chapter VI, verse 12 and 30, he is said to be "of uncircumcised lips," which signifies that he was as yet a rough man, not endowed with faith. For circumcision existed in order that it might signify circumcision of the heart, as stated above; thus "being of uncircumcised lips" means not having faith. It was proper that he should say this himself, as it were, and should so describe himself in the last verse (vers. 30 of chapter VI); for these last words contain a description of Moses, and also of Aaron.

     1857. That Moses was then of such a character, is what is represented by the signs which it was granted him to show, first before Jehovah, to wit, that when his rod was turned into a serpent, he was yet so afraid that he wished to flee away; afterwards, that his hand became leprous when he put it into his bosom; and still later, that Jehovah willed to kill his son, which he resisted. But respecting these matters see what has been adduced above.

     1858. But now come words which Show that Moses afterwards became different, being turned into another man, as it were, when Jehovah spoke with him as with a friend, and when he saw so great signs and wonders, in the doing of which he himself was an instrumental cause. For we read of him, that Moses spake with Jehovah (cite the passages with the actual words); that he saw Jehovah from the back, since no one could see Him from the face and live (cite the passage* and the words); that he was with Jehovah in Mount Sinai for forty days, and went into the fire with Joshua (look up the passage** and quote the words); that it was allowed him to enter into the vary sanctuary where was the flame and the presence of Jehovah (look up the passages*** and cite the words). What is said of him in Numbers, Chapter XII, may also be adduced, namely:
Miriam and Aaron said, Hath the Lord spoken only by Moses? Hath He not spoken also by us? This the Lord heard (vers. 2). But the man Moses was very meek above every man which was upon the faces of the earth (vers. 3).

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Also the words of verse 6, after which come the following: Not so, is my servant Moses, who to is faithful in all mine house (vers. 7). With him I will speak mouth to mouth and in vision, and not by dark sayings; and thus he shall behold the likeness of Jehovah (vers. 8). Moreover, there is the fact that Moses gave such pious orations to the Jewish people, and exhorted them to the worship of God, as may be very manifest from Deuteronomy; that when Jehovah willed to uproot the people, he prayed for it, and this with great zeal, preferring rather to be himself blotted out of the book of the law (see the passages**** and cite the words); and finally that, together with Elias, he spake with God Messiah concerning the passion of the Messiah (see the passages in the Gospels, especially in Luke*****.
     * Exodus XXXIII, 18-23.
     ** Exodus XXIV, 17, 18.
     *** Exodus XL, 25, seq.
     **** Exodus XXXII, 31-32.
***** Luke IX, 30-31; Matth. XVII, 3; Mark IX, 4.

     1859. These and other like passages show that Moses afterwards became different from what he was at the time of the present chapter; and thus that he was received into grace and was loved. But, even from the series found in these passages, the reasons may be seen why this grace came to him, and also many other things, of which, by the grace of God Messiah, we shall speak later. The chief reason was, that it was for the sake of the representation of God Messiah, and indeed of the royal power of God Messiah. This applies also to David, of whom, by the grace of God Messiah, we shall speak later.

     1860. Still, certain other passages occur which are of an opposite character, as it were, and which indicate that Moses was still subject to many infirmities, and that he succumbed to them; as, for instance, that he did not honor Jehovah in a holy manner at the rock (see the passages* and cite the words); that in his anger he broke the tables of the Law, which were written by the hand of Jehovah (see the passage** and cite the words); that, on account of what he had done previously, he was not admitted into the Land of Canaan, but died with the others (see the passage*** and cite the words, and then, if it be permitted, tell what they signify); and still less was he carried up into heaven like Enoch and Elias. From these passages can be deduced the real quality of Moses' life, to wit, what kind of man he was in the beginning, when called and chosen to lead the people out of Egypt, what he afterwards became, and finally what he was at the end; for everyone's life is judged from the end; and thus what is signified by the fact that it was granted him to see the Land of Canaan, but not to enter it; Numb. XX: vers. 11 and 12; Numb. XXVII: vers. 12, 13, 14; Deut. Ch. 1: vers. 37, 38, 39; Deut. Ch. XXXI: vers. 2 and 3; Deut. Ch. XXXIV: vers. 1-6; Deut. Ch. III: vers. 13-29.

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In these passages it is said, first, that Jehovah was angry with Moses because of the people, though also (as is stated elsewhere) because of Moses himself, in that he had not honored Jehovah, The several times when this had happened are passed by in silence, only those things being told which occurred at the waters of contention, namely, that they had not 'believed, and that Moses had not believed. Thus it happened exactly
     * Numb. XX: 8, 11, 12.
     ** Exodus XXXII:19.
     *** Numb. XXVIII:12-14.

     1861. as it was heard by me, of the Divine mercy of God Messiah, namely, that He was angry with Moses because of the people, and because of Moses himself, and this for the reason of which we have spoken above.

     1862. Second, that their sons, who had not known good or evil, entered into the Land of Canaan. Who these sons are, who were ignorant of good or evil, is also told; but of the people it is said that they wandered in the wilderness and died. Third, that Joshua, above all the others, will be the one to lead those sons into the Land of Canaan, and to give them the Land for an inheritance. Who is meant by Joshua can also be clearly evident, if they wish to see it. By the grace of God Messiah, further particulars concerning these matters may be seen below.

     1863. As regards the people whom Moses now led, they had been in captivity, and in such a miserable state that their sons and descendants were slain. And now they were in still harsher servitude; but this was being in temptation, in which all other men make a commencement, and thus learn to worship God from the heart. Moreover, Moses was sent to them with the commandment of Jehovah Himself, and also with miracles. And yet this people was such that they acted contrary to the nature of almost all mortal beings. Thus they became worse; nor did they ever place their hope in God Messiah, or believe in Him. Such is the description of their natural disposition contained in this and the following verses.

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It can, therefore, be evident that no nation under the sun, as the saying is, could have behaved like this people,-a people which, in servitude, and this of the most abject sort, was contumacious and blasphemous against God; which, in the very light of the Word of God given by Moses, and afterwards by the Prophets, was desirous of living in the densest darkness; which, because of the goodness and clemency extended to it, became stubborn and insolent; which, when in earthly happiness, after being introduced into the Land of Canaan, became proud and haughty. Can there ever be a nation in the world like this? Hence the quality of their interiors, and their nature, as derived from the very seed of Jacob and his sons, can be abundantly evident, and to spare. Suppose them to enter heaven under the leadership of Moses; and suppose each one of them to will and act from his own disposition and nature, that is to say, from his interiors, as is the case in heaven; would there not then arise, from interior origins, a continual rebellion of one against the other, of many against their head, and of all against their leader? And what, then, would be the outcome? (It should be seen whether these words can be inserted in this place. Perhaps they do not fit in here.)

     1864. As regards SERVITUDE, other mortals are wont to cry unto God by reason of it; but these men, from a contrary disposition, became stubborn. This may be evident in its first manifestation from verses 20 and 21 of the present chapter, where we read: "And when they met Moses and Aaron, who stood in the way as they came forth from Pharaoh, they said to them, Jehovah look upon you and judge, in that' ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us." And also later on, in ch. VI, in these words: And Moses spake so unto the Children of Israel; but they heard not Moses for anguish of spirit, and for harsh bondage (vers. 9). What Moses and Aaron spoke to this people is transcribed in detail in chapters III and IV. For they spoke all these words to the people, and did the signs before their eyes; see chapter IV, vers. 30. The words which they spoke afterwards are recorded in ch. VI, from vers. 1 to 8 inclusive; for we read in vers. 30 that Moses spoke these words to the Children of Israel. As to what more they said in Egypt, this indeed is not described here, but it is described below in ch. XIV, in these words: And they said unto Moses, Is it because there were no graves in Egypt that thou hast taken us away to die in the wilderness?

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Wherefore hast thou dealt thus with us, to lead us out of Egypt? Is not this the word which we spake unto thee in Egypt, saying, Let us alone, that we may serve the Egyptians; for it is better for us to serve the Egyptians than to die in the wilderness? (vers. 11 and 12); besides frequent speeches of a like sort which they made later. And yet they had with, them the near presence of Jehovah; they had seen the signs and miracles of Egypt, and they saw new miracles every day. Tell me, what people can ever be like this? Was there not thus in them a disposition and mind (animus) ever rebellious against their heads, and against their leader, because against God Messiah Himself? What will be the state of such dispositions and such genii in heaven? For there everyone is ruled from his disposition, and from this does he act.*
     * Here comes the following indented and unnumbered paragraph which is crossed off by the author: "I have heard viva voce from Moses himself that he now lamented having put himself in the company of many of those with whom he was at that time, and perhaps also with others."

     1865. Just now, when Moses perceived what has been here written, I heard him lamenting, and saying something which it is not permitted to bring in here. Meanwhile, after his lamentation, and after supplication to God Messiah, I perceived that he was delivered from the company of those with whom he then was, in order, as he himself declared, that thus there might be an agreement with the words written in Deuteronomy, ch. XXXIV, but understood in the inmost sense, namely, " that Jehovah buried him," that is, hid him away; and with the words that follow in the same verse, 6, but, as I have said, understood in the inmost sense, namely, that he was taken away from the company of those who, by some wicked method, wished to elevate him as their Messiah. This, moreover, is what is stated in the same chapter, vers. 5, namely, that he died according to the mouth of Jehovah. He said he did not remember having been with the Messiah on the mountain, together with Elias, of which event the Gospels speak; for no one can ever recall to memory any of the deeds of the past, unless this is granted by God Messiah, and infused.

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     1866. Now follows the third reason why God Messiah wished to lead such a people out of the Land of Egypt, when yet He knew from eternity the perversity of their heart. But because these words not only involve the cause for which this people was led out, but involve also what will happen in the latter days, therefore, by the Divine mercy of God Messiah, the words should be weighed in the greatest detail.

     CHARACTER OF MOSES.

     In connection with the statements concerning Moses in the passages given above from the Adversaria, it is interesting to note what is said of his personality in the following:

     "For Moses had been foreseen by the Lord to be over the Israelitish people, as is evident from the fact that he was brought up in the court of King Pharaoh, where there were dominions; and hence he derived a spirit of preeminence over others; and therefore he was received to be over his people. His quality also was such that he could receive speech from the Divine better than others of that nation; for he was not so much in what is external separated from what is internal as was that nation." (A. C. 10563.)

     "Concerning Moses, who was seen.-The Jews asked the Lord that Moses might be shown them, and he was therefore seen. He was then below in his own place where the ancients are, in a quiet state, He came to me also, and I spoke with him. He was a serious man. He said that he seemed to himself to be a man of about fifty years of age, although in the world he had been 120 years old; and that he has with him his five books, and also the ancient Word. I asked him about the Book of Jasher. He said that he has seen it, and told me that that Word is still with the ancients of his time, and is read. Also that he knows about the succeeding Word which exists at this day, but does not read it. I recounted some of the things which he had written about certain ones in his five books, and he acknowledged them al!, as if they were present to him." (Spiritual Diary 6107.)

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DISTINCTIVE SACRAMENTS AND RITES 1926

DISTINCTIVE SACRAMENTS AND RITES              1926


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
In the United States, $3.00 per year; Elsewhere, $3.25 or 14 shillings; payable in advance
Single Copy          30 cents
     NOTES AND REVIEWS.

     DISTINCTIVE SACRAMENTS AND RITES.

     Those in the New Church who have espoused that purely human invention, known as the "permeation" idea, affect to believe that the Old Christian Church is being revived by some kind of immediate influx or mysterious spiritual influence that operates apart from any visible acceptance of the Heavenly Doctrine wherein the Lord has made His Second Coming. And to bolster up this fallacy they are obliged to place their own peculiar interpretations upon the plain teaching of the Writings to the effect that the Church of the New Jerusalem is now the truly Christian Church, entirely distinct and separate from the former Church. They must also ignore a wide range of revealed doctrine concerning the invariable mode of raising up a new church at the end of an old one,-doctrine abundantly confirmed by an array of revealed facts concerning the utter spiritual devastation of the Christian Church, making necessary a Last Judgment, and a separation in the spiritual world which must be ultimated in this world if the race is to be saved. But the "permeationists," in their printed views, seldom mention this Last Judgment upon the Old Church, keeping that important feature of the new Revelation in the background, while allowing their imaginations to dwell upon the supposed "improvement" in Christendom-the discarding of the old creeds and the multiplication of natural goods-and shutting their eyes to the widespread evidence of the latent evil and falsity in the modern world.

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     How the failure to hold firmly to fundamental tenets of the New Church leads into devastating doubts is once more exemplified in the following editorial utterance in a recent issue of THE NEW-CHURCH MESSENGER:

     "If we are to be consistent in our view that the sacrament of Baptism is simply and broadly Christian-that is, that it is not in any sense "distinctively New-Church"-we must of necessity accept the corollary that the Rite of Confirmation, by which one confirms in his own name the vows made for him by his parents and guardians, is likewise a universal act of Christian worship, and that it is incorrect to speak of a person's being 'confirmed in the New Church.'" (March 24, p. 183.)

     Do those who thus quibble about vital matters realize that they are overturning the foundations? that they are making themselves responsible for a continuance of that steady numerical decrease in the older bodies of the New Church,-that slow suicide which is so distressing to all in the Church who long for the genuine establishment of the New Jerusalem upon the earth? That decrease is but the logical outcome of the failure to preserve with the young a distinctive idea of the New Church,-a failure which begins in the lack of a distinctive teaching of doctrine, and is ultimated in the lack of distinctive worship, distinctive sacraments and rites, and distinctive New Church education at home and in schools,-schools manned by teachers and pupils who are all zealously of the New Church faith and practice. Not to mention the lack of distinctive social life, which prepares for marriage in the Church, and thus for the distinctive New Church home, with all its benign influences for the perpetuation of the faith and life of the New Jerusalem.

     This was the burden of the warning cry uttered by the men who organized the Academy of the New Church fifty years ago,-a cry that has resounded through the Church for the last half century, falling, for the most part, upon deaf ears. The distinctive features which we have just enumerated are essential to the continuance of the Church, and while they are not wholly lacking in the older bodies of the New Church, the signs multiply that the prevailing trend in those bodies is in the direction of discarding them.

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So long as it is held that the teachings of the Writings are but Swedenborg's "commentary" upon the Bible, and that the Writings are but "the most helpful modern contribution to the understanding of the Bible," can there be distinctive teaching of New Church doctrine? Where there is an exchange of pulpits with ministers of the Old Church, what becomes of distinctive New Church worship of the Lord in His Second Coming? If the sacrament of Baptism in the New Church is regarded as "broadly Christian," and "not in any sense distinctively New-Church"; if it is considered proper for a New Churchman to partake of the Holy Supper at the hands of an Old Church minister; if a young New Churchman is not "confirmed in the New Church" by the Rite of Confirmation performed by a New Church minister; then what respect is there for distinctive New Church sacraments and rites? And how much of distinctive New Church education can there be in an institution, nominally of the New Church, whose faculty and student body are largely recruited from the outside world, and where the teaching of New Church doctrine is not made a sine qua non? Wherever and to such an extent as such conditions prevail, the distinctive New Church is doomed to eventual extinction.



     The characterizing of our Baptism as "broadly Christian" is, we presume, derived from the use of the term "Christian Baptism" in the chapter on "Baptism" in the True Christian Religion. But what else can this mean than truly Christian Baptism, which can only be performed by the priesthood of the New Church? There are very plain declarations to this effect in the chapters of that work on "Baptism" and the "Holy Supper," as follows:

     "Who that wishes to see it does not see that there is something Divine in that institution of Baptism which has hitherto been concealed, because the spiritual sense of the Word has not before been revealed? And this sense has been revealed at this day because the Christian Church, such as it is in itself, is now first beginning. The former Church was Christian in name only, not in reality and essence." (T. C. R. 668.)

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     ". . . . The spiritual sense, in which alone the use and fruit of the Holy Supper are seen in their truth, has hitherto been hidden, not having been disclosed until the present time. The reason why this sense is now for the first time disclosed, is that heretofore Christianity has existed only in name, excepting a shadow of it with some individuals; for heretofore men have not directly approached and worshiped the Savior Himself as the one only God, in whom is the Divine Trinity. . . . But now, because Christianity itself is first beginning to dawn, and a New Church which is meant by the New Jerusalem in the Apocalypse is now being established by the Lord, wherein God the Father, Son, and Holy Spirit are acknowledged as one, because in one Person, it has pleased the Lord to reveal the spiritual sense of the Word, to the end that this Church may enter into the very use and fruit of the sacraments, Baptism and the Holy Supper. And this takes place when men, with the eyes of the spirit, that is, with the understanding, see the holiness that is concealed within them, and apply it to themselves by the means which the Lord has taught in His Word." (T. C. R. 700.)

     Such statements as these, we submit, qualify all that is said in the chapters on "Baptism" and the "Holy Supper," and indicate clearly what is meant by the term "Christian Baptism" as there used, namely, Baptism performed in the truly Christian Church,-the Church of the New Jerusalem.

     And what other Faith should be confirmed by a Rite of Confirmation in this Church than the Faith of the New Heaven and the New Church, as set forth in summary form at the beginning of the work on the True Christian Religion? If there should be any among our readers who share the doubts expressed by the Editor of the MESSENGER, and who think it "incorrect to speak of a person's being 'confirmed in the New Church'" by the Rite of Confirmation performed in this Church, let him read the excellent and thorough treatment of the subject by the Rev. F. E. Waelchli, in his paper on "Confession of Faith, or Confirmation," which is printed elsewhere in our present issue. And as a summary answer to doubters-the only answer a truly loyal New Churchman could make-we quote the following from that paper:

     "Now, while it is most true that everyone, as a rule, confirms himself in the doctrinals in which he is instructed during childhood and youth, is not just that an end, or at least a mediate end, in all our great work of New Church education?

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What is the New Church to us, to all of us, without the conviction that its Heavenly Doctrines are the Divine Truth Itself, the very Word of the Lord in His Second Advent? And is it not our great purpose in all our educational work, in the school and in the home, that this conviction shall also be that of our children? Do we not cherish the hope that such may be the case, and work towards its fulfilment throughout infancy, childhood and youth? This is our end,-an end involved in Baptism, an end involved in the promise made by parents at Baptism, the end that the young shall be confirmed, confirmed more and more in loyalty to the Heavenly Doctrines; this to lead to that ultimate end, which is that there may come that interior confirmation which enters into the Holy Supper." (P. 268.)



     In his process of tearing down the walls of the New Jerusalem, the Editor of the MESSENGER Would make our Baptism "broadly Christian," and our Rite of Confirmation a "universal act of Christian worship," not a means of a person's "being confirmed in the New Church." Presumably he would eliminate a Confession of the Faith of the New Heaven and the New Church, and substitute one "broadly Christian." This proposition unfolds a sad picture,-the children born of New Church parents, educated in the truths of the New Church (let us assume), growing up to be confirmed by a "universal act of Christian worship," not "in the New Church," but by a creed "broadly Christian"! There can be but one result. "The faith of the New Church cannot possibly be together with the faith of the former Church; and if they are together, such a collision and conflict take place that everything of the Church with the man perishes." (B. E. 102; T. C. R. 647.)

     The sentiments expressed in the editorial of the MESSENGER are, we believe, not wholly individual, but are supported by the majority opinion in the General Convention, and show clearly that the organization has learned nothing in the last fifty years as to the suicidal nature of its indistinctive policy. In the face of a laxity of view on matters vital to the survival of the Church-as voiced in the editorial we have quoted-the MESSENGER comes forward periodically with an appeal to members of the Convention to send their children to Urbana Junior High School, and wonders why, out of a total enrollment of sixty students, only seven from New Church families are in attendance at that supposedly New Church school.

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If the school were New Church in fact, as in name, we believe there would be no difficulty in recruiting sixty students from families who wish their children educated in the faith and life of the New Jerusalem, provided both teachers and students not of the New Church were eliminated from that school.

     And while it is not thought necessary to confirm the young "in the New Church," or to have a "distinctive New-Church" Baptism, there is no relaxing of the appeal to the world at large,-the appeal to those who are already baptized and confirmed in another faith, very few of whom will receive the Message of the New Church, as the experience of the last fifty years has shown. In this connection we call attention to the following new undertaking,-a very worthy enterprise, no doubt, on the part of the originator, Mr. C. W. Barren, who likes nothing so well as disseminating the Writings of the New Church, but not as inspiring as it might be, in view of the other side of the picture, which we have sketched above:
ADVERTIZING CAMPAIGN. 1926

ADVERTIZING CAMPAIGN.              1926

     A full-page advertisement in THE NEW-CHURCH MESSENGER of March 31st reads:

     "The Rotch Trustees have placed the order for a second printing of the thirty-two volumes of the Rotch Edition of Swedenborg's Works, and have also ordered a special edition of books to be advertized extensively over the country, with notices and pamphlets of Swedenborg's life. The accompanying publicity will be under the direction of C. W. Barren.

     "It is planned to have the advertizing begin in April. The Rotch Trustees have enough money assured them for publication and for advertizing to start a nation-wide campaign, which has been in preparation and experimented upon for some years.

     "It is desired to raise $100,000. Mr. Barren will see to the first $50,000, hoping by this appeal for co-operation to raise $50,000 more. The advertizing will be extended over the country as the money comes in."

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     We may perhaps regard as the opening of this campaign the article by Mr. Barren in the April 3d issue of Henry Ford's Dearborn Independent. Under the title, "Galli-Curci Swayed by Swedish Mystic," the writer speaks of his astonishment on hearing that the celebrated singer had read the thirty-two volumes of the Rotch Edition in a single year, and gives an account of a personal interview with her, and quotes letters in which she expresses her great interest in the Writings. The article is illustrated with photographs of Mr. Barren, Madame Galli-Curci, and Emanuel Swedenborg.
FROM BRAZIL. 1926

FROM BRAZIL.              1926

     A NOVA IGREJA, which was suspended last year owing to a financial stringency caused by the revolution in Brazil, has been resumed, and No. 15 of our General Church contemporary has just been received, its publication being made possible by a special donation of Senhor Xafredo. It is several times the size of the usual number of this quarterly, and contains translations of two sermons by the Rev. F. E. Gyllenhaal, and of ten others by General Church pastors. Among the contents we also find an obituary of Carlos Braga by the Rev. Henry Leonardos; news notes by his wife, Donna Marieta Leonardos; an article by the late Senhor Manoel Carneiro de Souza Bandeira, entitled "In the Lord's Name," wherein he makes an eloquent appeal for loyalty to the Heavenly Doctrine, illustrated by a concrete exposition of the way in which small but regular contributions by all would furnish all the required ultimates for vigorous church growth and expansion in a surprisingly short time. Senhor Xafredo translates a very tender expression of gratitude to the Lord for the marvels of His Creation and Providence, written by the early French New Churchman, E. Richer. Of the twelve sermons, eleven are translated by Senhor Alvaro Castillo, and one by the Rev. Joao de Mendonca Lima. Senhor Leonardos also publishes a translation of C. L. 210 on the subject of "Touch."     
     E. E. I.

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SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

     LESSON NO. 2O-THE PHARISEES. (Matt. 12:22-50.)
The Kingdom of Satan          ch. 12:22-30
Idle words                     :31-37
The sign that shall be given           :38-45
Who are the brethren                :46-50

     The Pharisees were a party or sect of the Jews, and at one time they had been the progressive group,-the reformers. They believed in the resurrection and a future life, which the sect of the Sadducees denied. Because the Pharisees held this belief, they always emphasized obedience to the ceremonial laws about sacrifices, the Sabbath, and cleanliness. Their name means "Separated," and we may think of them in much the same light as the "Puritans" of more recent times. They were perfectly certain that they were living the perfect life. The Sadducees did not believe in the reforms of the Pharisees, but based their claims upon a most literal interpretation of Moses. They did not believe in the resurrection or a life after death, but held that man receives reward or punishment in this life. (Matt. 16 and 22:23-33.) There was continual friction between the Pharisees and the Sadducees, but they made common cause in alluring men away from the Lord, and lent their mutual efforts to destroy Him. Thus they represent the love of dominion and the lure of sensual reason which seek to destroy the Lord in the heart of the individual.

     A number of the Pharisees had come down from Jerusalem to Galilee to watch the Lord, seeking a way to entrap Him, and so to destroy His influence with the people. They sought especially to find Him breaking one of the fundamental laws of Moses. But when they were unsuccessful in this, they tried to destroy Him by mere slander, saying that the Lord cast out devils by means of His influence with Beelzebub, the "prince of devils." The Lord had just healed one that was dumb and blind by reason of the devil that possessed him.

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And when the people saw it, they hailed Him as Messiah; for this is what the people meant by the term "Son of David."

     Beelzebub was a nickname for one of the old Philistine gods who had a title "Ba'al zebul," which means "the lord of flies." (T. C. R. 630. A. E. 740:10.) At the time of the Lord it was used to denote the powers of idolatry, and this, to the Jew, meant the devil. The Jews thought that the departed lived in a great house under ground, ruled over by the chief of the heathen gods or idols, who kept them there in slavery until the Messiah should come to deliver them. He was also called "Satan," the "Adversary," because he was the enemy of the true God. Moreover, he was the enemy of men, robbing them of all their goodness and happiness. The Lord answered them according to their own ideas, and according to common sense; for what king would weaken his own power by working against his own interests? "Every kingdom divided against itself is brought to desolation."

     There were among the Jews certain priests, called "exorcists," who cast out devils, or pretended to cast out devils and to cure various diseases. These men were respected in the community, and, the point in verse 27 was that if only the devil could cast out devils, then were their sons in league with the devil also. Throughout His life upon earth the Lord was closing up bells, one after another. He did this by fighting against evil and falsity, and so He imprisoned evil spirits and destroyed their power. This He did by the power of His own Divine Spirit or Sphere brought into contact with the bells through His human. At the same time the reverse side of the operation was to bring heaven near to men. Thus He brought freedom again into the world. Men could now freely choose between His kingdom and the kingdom of darkness, but there was no compromise between the two,-between good and evil, truth and falsity! We likewise will join ourselves to one or other of these kingdoms, according as we love and treasure good or evil things.

     "Idle words" (v. 36) are words of no use, empty and vain, or blasphemous. But more especially they are words that do not tell the truth. They are words that spring from malice and hatred in the heart, and which are meant to harm others. All malicious gossip is of this kind. All such words contain something of an evil love, and are produced through false thought.

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And as men are judged by the affections within their words, even as the angels know the quality of a man from a single word spoken by him, so man must give an account in the day of judgment, even of his "idle words." For this is the sin against the Holy Spirit, that men learn to love evil. That is the one thing that cannot be forgiven, either in this world or in the world to come.

     Not to see and know truth is to be blind; not to love and worship the Lord is to be dumb; and such are in reality possessed by devils, because from affection their lives make one. When these evils are removed by shunning them, then men can see the Lord and the truth shining forth from Him. They may then know about Him and worship Him. This is the miracle which the Lord will perform within all who desire it by learning His truth and applying it to their lives.

     The Jews were called a wicked nation because they were unwilling to learn any truth from their Messiah, or to do any genuine good. Their good consisted largely of the punctilious performance of external ceremonials. Thus when the Lord came they only sought to destroy Him, because the truth which He gave men weakened the hold which the hells had in this world, and consequently lessened the external power of the rulers of the Jews. They asked for a sign, but the only sign that He would give them was the sign of His resurrection, when His victory over hell and death should be complete,-as represented by the deliverance of Jonah from the whale. They were condemned, because, when repentance was preached to them, they refused to turn away from evil and falsity. In this the Ninevites excelled them, for they repented in sackcloth and ashes at the preaching of Jonah. Nor would the Jews allow themselves to be instructed by anyone wiser than themselves, and in this the Queen of Sheba excelled them, because she traveled many miles to hear the wisdom of Solomon.

     While Jesus yet spake with them, His mother and brethren stood without, desiring to speak with Him. But He, when He knew of it, stretched forth His hands towards His disciples, and said: "Whosoever shall do the will of my Father who is in heaven, the same is my brother, and sister, and mother." It is interesting to note that this is one of the two places in which His mother is mentioned together with Him, the other being at the marriage feast in Cana. In both places He refuses to recognize Mary as His mother.

305


In the present case, He plainly says that those who obey the will of the Father are "His mother,"-namely, the Church. Mary represented the affection of truth through which the Lord is born with every individual; but it is at first a natural affection, and one which must yield in time to the spiritual affection of truth, which gives birth to the living spiritual conviction of the Lord's Divine Humanity. Of such His true Church consists.

     LESSON NO. 21-PARABLES. (Matthew 13)

By the seaside                         Ch. 13:1-35
The sower                          :3-9
Why the Lord taught in parables          :10-17
Explanation of the parable of the sower      :18-23     
The wheat and the tares               :24-30
The mustard seed                              :31-32
The leaven in the meal               :33
In the house                                    :36-52
Parable of the tares explained          :36-43
The hidden treasure                    :44
The jewel merchant                    :45-46
The net of the fishes                    :47-50
The skeptical people of Nazareth           :53-58

     "All these things spake Jesus unto the multitude in parables; and without a parable spake He not unto them." The Lord spoke to the multitudes in the form of parables, but the true meaning of this sentence is only revealed to the New Church. It opens up the whole doctrine of correspondences. For, whether the Lord taught men about a "sower," or told them that "His flesh was meat indeed, and His blood was drink indeed," it was a parable. The Garden of Eden was a parable. So was the life-story of the Children of Israel. The whole Word is a Divine parable, for it everywhere clothes spiritual thoughts and spiritual ideals in natural language. It has been well said by a New Churchman that "the genius of the New Church will be a spiritual love of truth, or a love of spiritual truth."

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The genius of the New Church will lead it to seek the meaning of all the parables of the Word, and we shall be delighted with this pursuit to eternity.

     The 13th chapter of Matthew is remarkable for the fact that it contains more parables than any other chapter of the Word, and therefore affords us a splendid opportunity to search into the meaning of correspondences, and into the uses of the internal sense of the Word. The Word, as a book, is fixed and definite, and in a sense dead. At least, the Writings tell us that the Word on a table is not the Word, but that the Word in human minds and human hearts is the Word of God itself. For the internal sense of the Word is the life-story of every human being. Of it each of us can say: "It is my Book. God wrote it for me." This is most important in the consideration of the internal sense of the Word; for as soon as we realize that the internal sense is our own story, then every part of the Word comes home to us with vital meaning. For example, the vital part of the story of the Lord's birth is not the history of His coming to Bethlehem, but the history of His birth in us. And the living part of His miracles is not what happened to individuals who are long since dead, but it is His healing power toward our spiritual diseases, which all of those miracles represented. There is the living Word! There is that spiritual truth which we would die for!

     A parable, then, is an outward picture of an internal state. The letter of the Word is just this. So that the law by which the internal sense of the Word can be drawn forth from the letter may be stated thus: Spiritual things in the internal sense react to spiritual things in a manner analogous to the reaction of natural things to natural things as pictured in the letter. To illustrate: Water washes away filth and quenches thirst; truth, to which it corresponds, cleanses man from his spiritual filth, which is evil, and quenches his thirst for knowledges. Water will drown a man; faith alone will condemn him to hell. Again, fire cooks food and warms man. Love, to which it corresponds, prepares truth and makes it palatable; it also warms our relationships with other men. Fire destroys. Hatred is perverted love, and destroys all human relations. The case will be found to be the same with everything related in the Word. The spiritual thing represented by it will act toward other spiritual things as it acts toward natural things.

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     To illustrate further: Israel was enslaved, wandered, fought its way into Canaan; so man is first enslaved, then wanders, and finally fights his way into heaven. The Lord was crucified by the Jews; He may also be crucified by the evil in our own hearts. And that is the message of Good Friday and Easter that comes very near to us, and abides with us forever. In the chapter before us, let us see the application of this law; "for without a parable spake He not unto them." It is suggested to parents using these notes that they do not attempt to cover this Whole lesson at one time, but that they devote a week, perhaps, to each of the parables considered.

     THE PARABLE OF THE SOWER.

     The rich harvest depends largely Upon the Sower. It can never succeed without Him. So it is with the Church. We cannot hope for a vital Church in adult life, if there has not been a plentiful sowing in childhood. This parable is especially interesting to us, because the Lord Himself gave us its internal sense. You will find it inverses 18-23. Here He tells us that the "seed" is the "Word of the kingdom." It was the seed of truth that formed the heart of His discourse.

     This truth may be received in four ways: First, by the wayside. We all know how habit forms hard mental paths. If the truth falls on these paths of mental selfish thought, it is not received, but the fowls of the air, which represented the falsities of the unregenerate state, come and steal them away. Second, there are the stony places, where there is just a little soil above the rocks. The stony heart is .the selfish heart,-hard, because it thinks only of its own welfare. Such a heart may, from self-interest, seize upon the truth, but as soon as it realizes that the truth demands real sacrifice, that one cannot be first in the kingdom of heaven and in the kingdom of mammon at the same time, then the plant "withereth away," because its roots cannot penetrate into the stony heart of selfishness. Third, there are the thorns of life. Many men hear the Word, and for a time love it because it is beautiful. Then other interests arise,-the interests of pleasure seeking and sense gratification. Before they know it they have no time to read the Word, no time for family worship, no time for church on Sunday. A round of gay pleasures has "choked" the Word, and gradually it becomes "unfruitful."

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Fourth, there is the good ground. It has been ploughed, the weeds have been removed, the clods broken, and the stones cast out. In such ground the seed brings forth its fruit.

     Such must be the mental preparation for the truths of the Word of God. The field of the mind must be ploughed; the weeds, which represent hereditary evils, must be uprooted, which is only done by shunning them as sins against God. The falsities (the stones) must be cast out, the hard pathways of wrong mental habits must be broken up; and when all this has been done, the truth can really lead us into the kingdom of heaven. Nothing is more important for us to know than the Parable of the Sower, because it tells us how the Lord's Word is received. And in this connection we should carefully study the following passage from the Spiritual Diary, where Swedenborg tells us how his Writings, which constitute the Lord's Second Advent, will be received.

     "I spoke with spirits as to how my writings concerning these things seem to be received when they become public; for evil spirits sometimes infused that no one would perceive these things, but that men would reject them. Now, while in the street and talking with spirits, it was given to perceive that there are five kinds of reception: First, those who wholly reject, who are in another persuasion, and who are enemies of the faith. These reject, for it cannot be received by them, since it cannot penetrate their minds. Another class receive these things as scientifics, and are delighted with them as scientifics, and as curiosities. A third class receives intellectually, so that they receive with sufficient alacrity, but still remain in respect to life as before. A fourth class receives persuasively, so that it penetrates to the improvement of their lives; they recur to them in certain states, and make use of them. A fifth class receives with joy, and are confirmed." (No. 2955)

     So we are given, both in the New Testament and in the Writings, the various kinds of reception which men accord the Word of God. It will be noticed in both cases that many more reject than accept. In the Parable of the Sower, three kinds of ground proved unfruitful; and with respect to the Writings, it was only one place in five where the truth could find lodgment.

     This thought should give us sustained enthusiasm for sowing the truth.

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Many say that missionary work is a failure because so many who hear the truth fail to be moved by it. But let us not be discouraged by this fact. The sower did not cease from his labors because some of his seed fell in unfavorable places. Let us redouble our efforts, being content in the thought that some seed fell upon good ground. We all must be sowers in our turn and the means of implanting truth are many. There is the education of the child, which perhaps is the most fruitful field. There is conversation with our friends. There is public worship and the doctrinal class, and there are missionary fields. Let us be earnest sowers, and continually pray the Lord for a blessing upon His work, which our hands feebly strive to uphold!

     THE WHEAT AND THE TARES.

     This parable is also explained by the Lord Himself. (Verses 37-43) The parable treats of judgment, and the Lord points out to His disciples that no judgment can take place until the intention of the will is manifest. In the blade and early ear, the tare and the wheat so closely resemble each other that it is impossible to cast out the former without destroying the latter as well. So it is with all good in the natural. The Lord alone can tell whether it is genuine or spurious good, In the external it appears the same. But there is one sure test given us. If it inmostly regards the welfare of others, it is genuine good, but if it inmostly regards our own reward, reputation, honor, and gain, then in reality it is evil, and is represented by the tares, which must be separated from our true self as soon as their quality is manifest. One of the great doctrines of the New Church is that of rationality and liberty. These two are the precious gifts which the Lord has given to man; and he becomes truly human according to his exercise of them. Man, from rationality in liberty, must choose his own destiny. But the world of today, by judging far him, would seek to legislate him into goodness. This is seeking to separate the tares from the wheat in their infancy, which can only result in disaster.

     THE MUSTARD SEED.

     This beautiful parable treats of small beginnings. Men are often alarmed at the slow growth of the Church. They forget that Israel was once twelve men, and that Christianity itself at one time numbered only twelve disciples.

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Sure growth depends not upon size, but upon the quality of the seed. Man has all eternity to learn truth, but only one short lifetime to learn to love good. If he learns to love some good genuinely in this life, then that good will receive the truth like the grain of mustard seed, and to all eternity the size of that tree will grow. So also will it be with the Church that holds to genuine truths as revealed in the Word of God. It need not be concerned as to its size, because, by forces as irresistible as the growing impulse in springtime, that seed will increase and multiply until it fills the earth.

     THE LEAVEN IN THE MEAL.

     The regenerate life is the result of complex forces, and sometimes, in the Divine Providence, even evil forces are made use of to further man's salvation. Leaven typifies one of these forces, and signifies falsity from evil. There is a phrase which speaks of the "sweet recompense of adversity," and this explains the place of leaven. Were man not born into hereditary evil there would be no need for leaven, but since man is now so born it is necessary for his salvation that his evils appear, to the end that he may shun them and so purify his spiritual character. The leaven of falsity runs through the whole man, like ferment in green wine or yeast in bread, gathering all that is like unto itself. This gives man the opportunity to shun his evils as sins against God, and so to develop real spirituality. Therefore the Lord likened the kingdom of heaven to leaven, not to the leaven itself, but rather to the bread or wine that is produced by the action of fermentation. In other words, we cannot attain the crown save by taking up our cross daily and following Him.

     THE HIDDEN TREASURE.

     The kingdom of heaven is like hidden treasure, because it does not appear before the eyes of the natural man. It is "hidden from the wise and prudent, and revealed unto babes." It is only the sight of the spiritual mind that can see the vast treasure which is hid in the "field" which is the Word of God. The "field" is also the plane of man's spiritual life. At first we pass it by, not knowing that it can impart such a delight. But once we discover the joy of the kingdom of God, then we willingly "sell" all other interests, in order that we may cultivate this greatest of human loves,-the love of heaven.

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     THE JEWEL MERCHANT.

     This parable is closely associated with the previous one, but is more definite. Here the jewel merchant has discovered one pearl of great price, the doctrine of the Lord's Divinity, of His Divine majesty! The pearl is the chosen symbol of this. All other precious stones can be cut, and made more beautiful, but the pearl cannot be divided or cut. Its beauty lies in its entirety. So it is with the doctrine of the Lord. We cannot divide God into three persons, or in any other way detract from His unity, without destroying the inmost doctrine of the Church. It is the "pearl of great price," and is given to save us from great tribulation.

     Note the origin of the pearl. It springs from the endeavor of an oyster to render harmless a grain of sand or other foreign matter that has intruded upon it. And in the resistance set up to that obstacle it has created a thing of beauty. So it is with true religion. When we first put forth our effort to shun an evil, then the pearl is created within us, and it grows in size with every combat that we undertake against the powers of darkness. Little wonder that, when we realize the saving power of the "pearl of great price" we are willing to "sell all that we have," in order to gain it.

     THE NET OF FISHES.

     The parable of the fishes is immediately explained in terms of the last judgment, but in every such case the reference is to the individual man and his judgment after death. The sea, in an opposite sense, represents hell, or evil and falsity. The Lord, by His Divine Providence, draws all men to Himself, and thus into heaven. But not all are good and useful, or are able to live in heaven, although the Lord wishes to bless them with it. So the evil are cast back into the sea, while the good are gathered into heavenly homes.

     A "net" signifies our doctrine. You will remember that Peter and John had fished all night and caught nothing, until the Lord, from the shore, told them to "cast their net on the right side," and then they caught a multitude of fishes This signified preaching from the love of truth for the sake of life. The doctrines given to the Church by the Lord are for all men.

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He would embrace all in His "net." And if men are willing, He may save them by it. But He never compels any man; and some prefer to remain in the selfishness of worldly desires, rather than suffer themselves to be saved by the Divine mercy of the Lord.

     When the Lord had made an end of His parables, the disciples declared that they understood them, but when He was gone into Nazareth He was met by another type of men,-those who can see no glory in the written Word, or in the Prophet, because they think that they know them. "Is not this the carpenter's son? is not His mother called Mary? and His brethren James, and Joses, and Simon, and Judas? And His sisters, are they not all with us? Whence then hath this man all these things?" It is indeed hard to recognize the spiritual in the natural, yet there it must be born. How many admirers of the Doctrines of the New Church stumble at the idea of Swedenborg's illumination! Yet revelation has never come into the world save by human instrumentalities. This step must be taken by faith before it can become saving. The state of a man before that time is described in the concluding words of the chapter: "And He did not many mighty works there, because of their unbelief."

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Church News 1926

Church News       Various       1926

     REPORT OF THE VISITING PASTOR.

     My second annual visit to circles of the Church in the South began February 23d at KNOXVILLE, TENN., where three evening meetings were held with Mr. and Mrs. R. S. C. Hutchinson and their daughter, Ethel Rae, a former pupil of the Academy Schools. Two of the meetings were doctrinal classes, and the third a service with sermon. At all of them there was a realization of the promise of the presence of the Lord "where two or three are gathered in His
Name."

     A week was spent at ATLANTA, where I was the guest of Mr. J. A. Fraser. Among the members here are two Academy boys, Mr. John Colley and Mr. Henry Barnitz. Services were held on. Sunday afternoon, the 28th. There was an attendance of eighteen, quite a number of whom were not of the Church. A sermon somewhat of a missionary character was given. At the Holy Supper there were six communicants. During the week following there were three doctrinal classes, two of which were missionary. One evening instruction was given to four of the children of Mr. and Mrs. T. D. Crockett, and it was a pleasure to note their close attention and affectionate interest.

     Sunday, March 7th, at JACKSONVILLE, FLORIDA, services were held in the little schoolhouse of the Misses Warriner, a building to the rear of their residence. The Circle is fortunate in having so excellent a place of worship. The attendance was eleven, all of the New Church, and ten partook of the Holy Supper. In the evening there was a doctrinal class, with seven present. It was most delightful to be with these friends, who cherish so warm a love for the Church and the Heavenly Doctrines.

     Four days were given to OAK HILL, FLORIDA, Where Mrs. Minnie Hilldale and Mr. and Mrs. T. Harry Hilldale reside. There were three evening meetings. At the first there was the baptism of the latest arrival in the family circle; at the second we had services, including the Holy Supper; and at the third a class. Each afternoon the two oldest children were instructed. The Oak Hill Circle is constituted of former Academy pupils, and, we might add, of prospective ones.

     MIAMI was the next place. Last year there were but two New Church persons here,-Mr. Joachim Fritz and his daughter. Now two others have taken up their residence,-Dr. Carter, formerly of Chicago, and Mr. Franklin Jackson, formerly of Atlanta. During the time of my visit, Mr. and Mrs. L. Brackett Bishop, of Chicago, were also at Miami. On Sunday morning, the 14th, services were held in the hotel rooms of Mr. and Mrs. Bishop at the Royal Palm, at which seven persons were present. In the evening a missionary lecture was given at the home of Mr. and Mrs. Fritz to an audience of twenty; and at its close there was an infant baptism. On Tuesday evening another missionary talk was given, this time in a parlor of the Royal Palm, at which sixteen persons were present. This meeting was enlivened by considerable discussion. Much of my time was spent with Mr. Fritz, a great reader of the Writings, and our intimate association for several days was a mutual pleasure that came all too soon to its close.

     The last place to be visited was ST. PETERSBURG, FLORIDA, Where I was with Mr. and Mrs. Seymour Nelson, of Glenview, who have their winter home here. There is quite a large circle of the Church at this place, though a number of its members are on hand only during the winter.

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Services are then held regularly at the Nelson home, under the leadership us of Mr. Nelson, who reads sermons regularly sent by his pastor, the Rev. Gilbert H. Smith. On Friday afternoon, the 19th, we had a doctrinal class, with an attendance of sixteen. This was followed by a Social supper, at which addresses were made by Mr. Nelson, Dr. Olds and myself. The occasion was most delightful. On Sunday morning there were services, at which twenty-four persons were present, a few of whom were not of the Church. Twenty-one partook of the Holy Supper. A strong sphere of worship prevailed.
     F. E. WAELCHLI.

     KITCHENER, ONT.

     Since New Year's we have been busy with the regular activities plus the extra ones of preparing for the coming General Assembly. However, we found time on the 16th of February to celebrate the Golden Wedding of Mr. and Mrs. Isaac Steen. Mr. Steen, in accepting the Society's gift of a purse of gold, reminisced about his life, and particularly about the days when he had eight miles to walk to services and other church activities, and yet was a regular and actively interested attendant.

     On February 28th, our Pastor exchanged pulpits with the Rev. Hugo Odhner, of Toronto, and in the evening of the same day Mr. Odhner baptized the infant son of the Rev. and Mrs. David. And, speaking of babies, we had again occasion to rejoice, on March the 31st, at the birth of a daughter to Mr. and Mrs. Fred Stroh.

     This year we were unable to hold our children's Easter Service on account of the prevalence of illness. Most of our children have been suffering from one thing or another. But we can consider ourselves fortunate in the fact that only one of our youngsters has been unfortunate enough to contract scarlet fever, which has been raging in the city during the winter. The adults, however, were not in any way deprived of the benefits of the Easter season, for we had a gratifying Passion Service on Friday evening, and on Sunday morning a most un usual and delightful sermon, in which Mr. David showed the guidance of Providence from the fall of man until the time when the Lord could again establish a spiritual church on the earth.

     On Easter Monday our time-honored institution of a bazaar-which in the past few years has been turned into a purely money-making proposition-was replaced by a delightful social at which cards and songs were the order of the day.
     L. DOERING.

     DURBAN, NATAL

     "The school and staff have many friends to thank for evidences of good will to, and interest in, the institution during the year. The Rev. Theodore Pitcairn's generous gift of an annual scholarship has made it possible for some of our students to enjoy the privilege of a two-year course in Bryn Athyn, and this will be most useful in widening their outlook on the Church and its activities, as well as in giving them a better understanding of the value of New Church to education.

     "The school-closing exercise was held on December 15th. Many parents and friends came to listen to an inspiring address by the Rev. Elmo Acton, and to witness the presentation of prizes for the year's work. Major Pletts Dux prize for the head of the Matriculation. Form was awarded to Denise Cockerell. It will probably be three years at least before another Dux Prize can be awarded, as there will be no Matriculation candidates for that space of time. Denise Cockerell has also received Mr. Pitcairn's scholarship for this year, and will accordingly proceed to Bryn Athyn in a few months. We hope she will return in 1928 full of zeal for our beloved Church and for our Alma Mater.

     "School will re-open on February 4th with four new scholars to replace the four who are leaving, thus keeping our number at 21. Next year we are hoping to realize some of our dreams, including the introduction of Hebrew lessons for the middle forms, using as textbook the Rev. Alfred Acton's recent publication, which thus fills a much-felt want.

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We have procured two copies for the school, and with two or three others owned privately we hope to have enough to carry on successfully. With this and other useful courses in prospect we shall begin again happily, and hope that next year will be a record of progress.

     "The children's Christmas Festival was held in the school-house on Wednesday, December 23d, at 8 p. m., under the auspices of Theta Alpha. It took the form of vocal selections from the cantata "The Christ Child," illustrated by tableaux, each introduced by an appropriate hymn or anthem by the children of the Society, and suitable readings from the Word. Four tableaux were presented: John the Baptist, the Annunciation, the Shepherds, and the Wise Men at the Manger. The quartet responsible for the vocal selections was composed of Mr. and Mrs. Garth Pemberton, Miss Atterson and Mr. Henry Ridgway. After the singing of "Holy Night" by the congregation; and following the tableaux, gifts of fruit were presented to the children by the President of Theta Alpha.

     "The children's Christmas Service was held on Thursday, December 24th, at 4 p. m. The children entered in procession, and enjoyed the singing of the Christmas hymns, and the interesting discourse on the Shepherds and the Wise Men.

     "The adults' Christmas service took place on Christmas Day at 9 a. m., and was well attended. Afterwards Christmas greetings and gifts were exchanged, and in a happy sphere of good-fellowship everybody departed to prepare for private celebrations."-Open Letter.

     COLCHESTER, ENG.

     We all appreciate the benefits of our Pastor's residence in our midst. It has stimulated the whole work of the Society, and made possible many new developments; to mention only the instruction given to the children. This will prepare the way for the day school which it is hoped will become an accomplished fact in the autumn of this year. Our Pastor has also established an "Extension Class," which aims at an increased knowledge of ancient history, science, and philosophy, also Church history, rudiments of the Hebrew language, etc. This will undoubtedly enlarge our vision and outlook. The classes have revealed the very interesting nature of these studies, and the paucity of our general knowledge.

     I must briefly mention our Christmas Day service, during which gifts were received for the school equipment fund, after which our Pastor presented a gift to each child. This was our first experience of this ceremony. The sphere of the whole service was a spiritual delight to all.

     At our Annual Meeting in January, our Treasurer, Mr. A, J. Appleton (who was congratulated upon the excellence of his report and his work in this connection for the Society), made the very gratifying and unexpected statement that the expenses incurred for the church building during the year were actually less than for our old place of meeting in Priory Street. At this meeting, Mr. Norman Motum was appointed collector for a school equipment fund, and we understand he has received many promises of support.

     On January 29th, the celebration of Swedenborg's Birthday was held in the church with thirty-nine present, and our Pastor presiding. Several visitors increased our pleasure:-the Misses May Waters and G. Hart, Mr. and Mrs. Alan Waters, Messrs. R. Anderson and A. Stebbing, all of London; and Mr. J. S. Pryke, of Northampton. An ample supper was provided, the tables being tastefully decorated. The first toast was to "Emanuel Swedenborg, Servant of the Lord Jesus Christ," and a good response was made by Mr. A. H. Appleton. This was followed by a statement by Mr. H. Howard, showing the state of religion in the 18th Century. A poem by Swedenborg was now read by Mr. Archie Stebbing. "Swedenborg's Principia Theory of the Solar and Planetary Chaos," was the subject of an interesting speech by Mr. J. Potter, in which he contrasted the La Place theory with Swedenborg's and stated that the theory of the Principia was now generally accepted as the true one.

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A toast to "The Academy" followed the singing of "Our Own Academy." Mr. Colley Pryke, in response, spoke of our affection and indebtedness to the Academy for the many spiritual blessings we have received, and are hoping to receive in the future. "The Man Swedenborg," was the subject of a very interesting, thoughtful, and stimulating speech by Mr. James Pryke. We are glad to, know it will be written, and trust it may be published. Our Pastor now presented in a brief speech "The Nature of Swedenborg's Inspiration." A toast to "The Church" brought this most enjoyable celebration to a close, with new ideas to ponder and a new incentive for the work that lies before us.

     Our Easter Service, always delightful from its dominating idea, was this year exceptionally so, not only from its uplifting sphere, but also from the number of worshippers, our attendance being fifty-four. The service for the Holy Supper was used, the communicants numbering thirty-three.
     F. R. COOPER.

     RIO DE JANEIRO.

     The news notes in A Nova Igreja tell of the life of the society under the successive headings of births, baptisms, administrations of the Holy Supper, deaths, offerings to the Church, illness, travels, and conclude with a brief plea for veneration for their hall of worship and an increased attendance at service. Ariel, the second child of the Azevedo family, was born March 20, 1925. The Adalberto de Roure family was increased by twin daughters, Poly and Zenite, on April 24th. To the Hamanns their second child, Hugo Christiano, was born on June 13th; and to the Silva Limas their third, Norma, on November 10th. These two cousins were baptized by their grandfather, Rev. Henry Leonardos, on Christmas. On the same day he baptized Ruth, the adolescent daughter of the Vicentes, and also Senhora Maria Manoela de Castro, besides receiving the confession of faith of his son, Olivero Henry.

     Among those who were taken to the spiritual world are Magali, the daughter of the Hamanns, on April 14th; Eneda, daughter of the Adalberto Roures; Donna Henrietta Leonardos, mother of the Rev. Henry Leonardos, on July 19th; and Donna Maria Novo, the sister of their organist, Snr. Jose Raymundo da Silva. There is also a brief obituary which we translate: "On December 5th, in Atlantic City, Mrs. Margaret McKallip left for the other world at the age of 68. She was a member of the General Church, and when she was in Rio for a brief stay of twenty days, so much affability, joyousness, and life radiated from her whole being that she captivated us all utterly."

     The gifts to the Church that are acknowledged include a hand-painted kneeling cushion, a beautiful repository of jacaranda wood, an antique vase of Hungarian faience, and many gifts of flowers. On Christmas Day this year, as they had done in the previous year, the children of the two brothers, Gilberto and Adalberto de Roure, who are first cousins of Senhora de La Fayette, broke a porcelain bank which contained contributions at home worship, and give its contents to the building fund.

     The following details in regard to the Rev. Carlos Braga will be of interest: "After studying physical and natural sciences, and receiving a diploma in pharmacy, and having attended a medical course, he became an atheist and convinced materialist, though born the son of Catholics. . . .But in 1893 he was amazed to see his companion in unbelief, his friend who came from the same Brazilian State, Minas, L. C. de La Fayette, return from Europe eminently religious. . .and the bearer of a (new and) philosophical religion without dogmas and mysteries and in harmony with science and progress. . . .Braga, who had been studying religions and cults, was promptly convinced of the truths of the New Theology, and became an ardent propagandist of the doctrine, so much so that, less than three months after first hearing them, he established in his own home a Sunday class with forty-five persons converted by him,-men and women of the best society. . . In the course of a few years this movement gathered about zoo believers, some of whom have since died or removed to other regions. . . .

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Indefatigable in his polemics, Braga entered into incessant discussions, thus bringing the knowledge of the New Doctrine to more than two thousand persons. On his first receiving the truth of the New Church, he converted his own mother, an extreme Roman Catholic, his wife, and the members of his household, the latter being today members of the New Jerusalem."     
     E. E. I.

     PITTSBURGH, PA.

     We find ourselves engaged in an enterprise that may be of interest to the rest of the Church. We have a Committee on Organization which has set out to make a comprehensive and thoroughgoing study of the subject of Church Government in its bearing upon the local needs of a society such as ours. To this end we are asking for information from other societies that have schools, as to how they do things locally. We are also searching the journals of the New Church from the beginning, to trace the development of this matter, in its evolution from the stage of borrowing from church communities outside the New Church, up through the efforts of the last century to search out a doctrine and an order based upon the teachings of the Heavenly doctrines themselves, and culminating in the distinct acknowledgment of the General Church of the New Jerusalem, that the Writings themselves are to be our sole guide and authority in all matters of religious life and ecclesiastical polity.

     In order to find out where we actually stand today, and what are our needs and possible lacks, we have undertaken a series of "hearings" on Sunday evenings, which, to judge by the first one, give promise of being very useful, both as to historical data and as to recognized needs, which are all being recorded, in order that the Committee may have before it as complete a view as possible of the whole field when it undertakes to form its report and to offer recommendations.

     We do not disguise our purpose to start our people upon the active study of the subject for themselves. As a matter of fact, we recognize that we are somewhat behind the times in the matter of local organization, owing to the fact that we made no decided change in our methods at the time that the Church turned from the active leadership of Bishop Benade, and began to take up the new order set forth by Bishop W. F. Pendleton. Up to the present we have functioned quite satisfactorily in the simplest way, with only a Pastor and a Church Committee of twelve members appointed by the Pastor. There have been no elective committees, except for a brief attempt at a separate Finance Board, which was later given up. But the Pastor feels, and others have begun to see, that this throws too much upon the Pastor, and tends to leave the actual carrying on of our work to a few standbys. It does not promote the participation of those recruits who are to take on responsibility in the various functions upon which the strength and growth of any local church depends. Moreover, we found that a whole generation has come up which does not even know exactly what our order is, and their responsibility under it. Some stirring up of interest is evidently needed, and this we are now proceeding to do. As the subject develops, we may be able to contribute something to repay our friends for whatever help they may give us. The librarian at Bryn Athyn has already placed within our reach the unique facilities of that treasure house, for which we wish to express our appreciation.

     We have recently enjoyed a visit by the Rev. R. W. Brown, who came as the guest of our Philosophy Club upon the occasion of its twenty-fifth anniversary. Mr. Brown was the one who started the Club in February, 1901. While here primarily for that notable anniversary, Mr. Brown also hovered around our day school, greatly encouraging our teachers, and giving the Society, on Sunday evening, a survey of the work as he found it, pointing out some of the distinguishing characteristics of New Church school order and instruction. He also preached for us. Altogether, it was a visit of great pleasure and profit for us.
     H. S.

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BRITISH ASSEMBLY 1926

BRITISH ASSEMBLY       Various       1926




     Announcements.


     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Twentieth British Assembly, which will be held at Colchester on Saturday, Sunday and Monday, July 31st, August 1st and 2d, 1926. All expecting to be present, even though providing their own accommodations, are requested to communicate as early as possible with Mr. F. R. Cooper, 11 Hospital Road, Colchester, or with the Secretary at 162 Maldon Road, Colchester.
     N. D. PENDLETON, Bishop,
     F. E. GYLLENHAAL, Secretary.

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TWELFTH GENERAL ASSEMBLY 1926

TWELFTH GENERAL ASSEMBLY              1926

     KITCHENER, ONTARIO, JUNE 14-20, 1926
Monday, June 14th.
8:00 p. m.-Reception.

Tuesday, June 15th.
9:30 a. m.-First Session of the General Assembly. Address by the Bishop of the General Church.
8:00 p.m.-Evening Session. Address by the Rev. Wm. Whitehead. Subject: "The Origin and Establishment of the Academy Movement." Illustrated with Stereopticon Views.

Wednesday, June 16th.
9:30 a.m.-Second Session of the General Assembly.
10:30 a.m.-Address by the Rev. Hugo Lj. Odhner. Subject: "The Sources of Early Christian Thought."
3:00 p.m.-Meeting of the Corporation of the General Church.
8:00 p.m.-Evening Session. Address by the Rev. Gustaf Baeckstrom. Subject: "Missionary Work."

Thursday, June 17th.
9:30 a.m.-Third Session of the General Assembly.
10:30 a.m.-Address by Randolph W. Childs, Esq., Subject: "A Review of Academy Thought."
8:00 p.m.-Entertainment.

Friday, June 18.
9:30 a.m.-Fourth Session of the General Assembly.
10:30 a.m.-Address by the Rev. W. B. Caldwell. Subject: "Academy Education in the Home."
3:00 p.m;-Session of Theta Alpha.
-Meeting of the Sons of the Academy.
8.00 p.m.-Entertainment by Theta Alpha and Women's Guild.     
Entertainment by the Men's Club of Carmel Church.

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Saturday, June 19th.
11:00 a.m.-Divine Worship. Ordinations.
-Sermon by the Rev. Alfred Acton.
6:30 p.m.-Banquet in Celebration of New Church Day. Rev. Karl R. Alden, Toastmaster.

Sunday, June 20th.
11:00 a.m.-Service and Administration of the Holy Supper.
ASSEMBLY INFORMATION 1926

ASSEMBLY INFORMATION              1926

     Housing.-The Carmel Church extends a cordial invitation to all members and friends of the General Church, and will provide for the housing of all guests. Intending visitors will please notify Mr. J. Edward Hill, 234 Mary Street, Waterloo, Ontario, Canada, at the earliest possible moment.

     Meals.-From Monday, June 19th, to Sunday June 20th, inclusive, meals will be provided at a rate which will not exceed $2.50 per day.

     Railroad Arrangements.-Those making connections with the Canadian Pacific Railway will please note that a transfer must be made at Gait, Ont., from this line to the Gorand River Railway electric line, the latter connecting at Kitchener Junction with the Kitchener Street Railway, which passes Carmel Church. Those coming by Canadian National Railway arrive at Kitchener Depot.

     The Transportation Committee, wearing badges of Red and White ribbon for identification, will meet all trains. Members of the Committee will be at Kitchener Junction Station of the Gorand
River Railway, and at the Kitchener Depot of the Canadian National Railway.
     THE ASSEMBLY COMMITTEE

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SUSTAINED ENTHUSIASM 1926

SUSTAINED ENTHUSIASM       Rev. K. R. ALDEN       1926


[Frontispiece: Photographs of the interior and exterior of the Michael Church, London, Eng., Rev. R. J. Tilson, Pastor.]

NEW CHURCH LIFE
Vol. XLVI JUNE, 1926           No. 6
     "And it came to pass, when the time was come that He should be received up, He steadfastly set His face to go to Jerusalem." (Luke 9:51.)

     Sustained enthusiasm,-the enthusiasm that is not chilled by the first cold breath of adversity,-will carry our ideals to a successful fruition. For according to laws as old as humanity itself man becomes that which he desires to be.

     Sustained enthusiasm is but another term for abiding faith, for the faith whose vision has reached the mountain tops, the faith which has seen the vast vista of revealed truth lying before it like a pleasant valley stretching off into the interminable distance. Not cold faith, not merely intellectual faith, but the warm faith of the lover, the faith that is kindled by fires from within, the faith that can picture in the future the accomplishment of its visions of the present. Many a man fails because in his own heart he does not believe that his faith can come true. "It is too good to be true," he says. He never really attempts to make it come true, but assumes a passive attitude in which the faith can only succeed in spite of the man. Such faith rarely provokes or fosters great movements, because it lacks the possibility of sustained enthusiasm.

     Temporary or sporadic enthusiasm is comparatively easy to kindle, and it dies almost as quickly as it began. It is an external thing, a thing of the moment. Its torch usually burns from the fire of another, lacking a sustaining power within itself; and in dying it is too often succeeded by a reaction, a cold, that is perilous to the spiritual state.

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And so the Church has rightly become cautious as to how it kindles great enthusiasms, lest the time be unripe, and they be followed by too intense a cold. For bitter disappointment ever gives birth to despair, and despair is the emotion which, more than any other, the bells can make use of to the destruction of man's spiritual life.

     Sustained enthusiasm, or abiding faith, is of slow growth. It begins as a very small fire lit among the early impulses of youth, and is added to, little by little, with the increase of mature judgment. It is even promoted by the bitterness, the combat, the adversity of life, and by all the deeper moods and weightier responsibilities. Adversity does not quench it; rather is it strengthened and fortified by resistance to adverse conditions and a struggle against them. Just as the athlete is not developed to his greatest stature by meeting men of inferior ability, so the swift develops swiftness, and to overcome the strong, one must be stronger; That inner, abiding faith, that powerful, sustained enthusiasm which will carry man to the very portals of heaven itself, comes only from a full consciousness of the vastness of the difficulties that must be faced; comes only from a certain knowledge of the tremendous odds that must be overcome. What though the bulwarks of evil mount to the sky? It only means that the scaling ladder of sustained enthusiasm must be so forged that it will reach higher. Abiding faith is never born in ignorance of evil, nor in isolated unawareness of the difficulties to be met. It sees with eagle vision all that must be surmounted, if success is to be attained. And seeing all, knowing all, it still dares to march forward with unfaltering footstep. It realizes inwardly that the cross is the only way to the crown, that the Lord Himself has said: "He that would come after me, let him take up his cross daily, and follow me."

     Sustained enthusiasm, then, is born of a great faith in the kingdom of God, and it is strengthened by the adversity of life, until at length it has the power to overcome all obstacles, and so to attain the vision that created its first impulse. The ideal type of such an enthusiasm or abiding faith is seen in the Lord's actions, as recorded in the text. "And it came to pass, when the time was come that He should be received up, He steadfastly set His face to go to Jerusalem." The Lord knew that His glorification could never be completed in Galilee. He knew that its fulfilment demanded a conflict with the Temple party at Jerusalem, and with all the bells that inflowed through them, seeking to effect His destruction.

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He knew, as only God-Man could know, all the barriers that beset His way, how high the wall of opposition He must surmount, the depth of temptation through which He must pass,-the sorrow, desertion, and humiliation, and the final agony of the cross. All this He knew, and yet His faith was perfect and supreme. And the difficulties through which He must travel but kindled the height of His faith. How else could He have shown forth to mankind the Divine greatness of His nature?

     The glorification is indeed the perfect type of regeneration. And as, in our Lord's life, the hour drew near when He was to be received up, so it is with every man; he may daily for a time, and even for years avoid the supreme issue of life; but sooner or later the time comes when he must make the decision. The time comes when He must either set his face to go to Jerusalem, or turn his back upon the Holy City. Prior to that time his state is mixed, and he has no sustained enthusiasm, no abiding faith. But when the hour comes, in the which he sees his future clearly, both as to its joys and its sorrows, then he must act, and act with a tremendous internal earnestness. He must steadfastly set his face to go to Jerusalem, and with abiding faith never turn backward.

     That this doctrine applies to man, the Lord teaches in this very chapter. Following the incident of our text, it is said that two men came to Jesus and asked leave to follow Him. To one He said: "Foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay His head." Thus He showed the would-be follower that nothing but an abiding faith could carry a man along the footsteps of the Savior. And to the other man He said: "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God." We all know the difficulties the plough encounters. It must be forced through stones and rough clods interwoven with roots, and this is typical of a rough, manly task, which yet is essential to the gaining of the kingdom of heaven. And whosoever looks back from it becomes no longer worthy of the crown of eternal life. Even so it was with Lot's wife, who found it impossible to set her face steadfastly toward the mountains of hope, but looked back and was turned to a pillar of salt.

     The face is the index of the mind, and more especially of the determinations of the will; and so, in the spiritual sense, the face denotes the ruling love of a man.

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All in heaven, we are told, steadfastly set their faces toward the East where the Lord appears; nor do they ever turn their faces backward. To do so would be to encounter a state of profanation. But as soon as that fixed determination is born in man's heart,-as the beginning of a sustained enthusiasm that pursues amid all odds the path that leads to the Holy City and the true worship of the Lord; as soon as that step is taken, immediately bitter temptations result. Man can no longer compromise the truth; he can no longer "hide his light under a bushel." He must meet whatever adversity comes to those who willingly, knowingly, lovingly elect to "seek first the kingdom of God and its righteousness."

     The text would indicate that temptation is not long delayed after this fixed determination is assumed. As soon as the Lord had "set His face steadfastly to go to Jerusalem" (He was in Galilee at the time) He sent messengers before Him to prepare a place. Now, in passing from Galilee to Jerusalem, He must needs go through Samaria; but as soon as the disciples applied for reception of their Lord in one of the Samaritan villages, they found that the Samaritans would not receive Him, "because His face was as though He would go to Jerusalem." This is what happens to every man, once he takes the step of steadfastly setting his face toward Jerusalem. Many things which before he could do without violating his conscience now become impossible to him. His intercourse with men about him assumes a different tone. He has cast the die of his future life, and compromise is no longer possible. Companions who before received him will now reject him, because his face is as though he would go to Jerusalem.

     And this introduces a point of grave interest. On a former occasion the Samaritans received the Lord with joy, and He abode with them two days. But on that occasion He was traveling from Jerusalem to Galilee. His face was not "set as though He would go to Jerusalem." The occasion is familiar to all. It was when He spoke to the woman at the well of Jacob about the living water, and told her all that ever she did. It was then that many of the Samaritans believed on Him, not for the word of the woman, but because they had heard Him themselves. (John 4:1-30)

     Palestine, we are told in the Writings, represents the mind of man, and its three provinces the three degrees of the mind,-the inmost being represented by Judea and the outmost by Galilee, while Samaria, which was between the other two, represented the middle degree of the mind. It is this middle degree which is peculiarly man's own.

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It is there that he may foster all the conceits of his own intelligence. In the Judea state he is moved by the perception of truth in the Divine Word, in the Galilee state he is subject to the sphere of the senses, but in the Samaria state he is impelled by his own rational thought. The history of the Samaritans is interesting in this connection. When the Ten Tribes were carried away captive by the Assyrians, the land was at first left desolate. Then Esar-haddon sent colonists from Assyria to cultivate the soil, and these met with much misfortune from the wild beasts which had multiplied beyond belief during the vacancy of the land. Esar-haddon, convinced that this was because they did not worship the God who ruled over that country, sent Israelitish priests to teach the Assyrian colonists the worship of Jehovah. Thus, seven centuries before Christ, the Assyrian colonists set up a temple to Jehovah on Mount Gerizim, and there they worshipped until 130 B. C., when it was destroyed by John Hyrcanus. But even after its destruction they continued to worship toward Gerizim, as the Jews worshipped toward Jerusalem.

     Concerning the Samaritans in the time of the Lord, a Christian writer states: "The Samaritans of our Lord's day were a people distinct from the Jews, though living in the very midst of the Jews; a people preserving their identity, though seven centuries had rolled away since they had been brought from Assyria by Esar-haddon, and though they had abandoned their polytheism for a sort of ultra-Mosaicism; a people who, though their limits had contracted, and the rallying place of their religion had been destroyed one hundred and sixty years before, and though Samaria had again and again been destroyed, and their territory had been the battlefield of Syria and Egypt, still preserved their nationality, still worshiped from Schechem and their impoverished villages toward their sacred hill, still retained their nationality, and could not coalesce with the Jews." (Smith's Dictionary of the Bible.)

     Samaria must always be interesting to the New Churchman. For it is in the mental state represented by Samaria that we will always find the rejection of the supreme doctrine of the Church, that the Lord Jesus Christ Himself was not merely a prophet or a good man, but God Himself; and, in reference to the Second Coming, that the Writings are not merely good books, enlightening books, but that they are the Word of God, and consequently are of Divine authority.

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The Writings inform us that Samaria, in the opposite sense, means the rejection of the idea that the Lord is God of heaven and earth. And so it comes to represent that rejection of the Lord in ourselves. When the Lord came as a great Prophet, even as the Messiah, traveling from Jerusalem, He was received by the Samaritans; but when He came as God Himself, with His face "steadfastly set to go to Jerusalem," He was rejected by them.

     Here, indeed, is the test of our faith. Can we subordinate to the Divine Authority of revealed truth those Assyrian rationalities which, in our own conceit, we have built up? Can we always find a resting place for the Lord in the Samaria of our rational minds? We are often tempted to solve the problem as did James and John on this occasion. Referring to the inhospitable Samaritans, they said to the Lord: "Wilt Thou that we command fire to come down from heaven and consume them, as Elias did? But He turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men's lives, but to save them."

     The disciples James and John, who in a good sense represent charity and love, in this instance represent the blind zeal or indignation of man's intolerant affections when they are excited by natural loves. They have not yet been purified by the truth clearly understood, but, acting from a blind impulse, they are tempted to misapply the Word. They thought that the present case of the Samaritans was covered by the instance of Elijah in the Old Testament. "Shall we command fire to come down from heaven, even as Elijah did?" Now it will be remembered that the case of Elijah was entirely different. In his case, the men destroyed by fire from heaven were the two captains of fifty that came from the wicked King Ahaziah, who had openly rejected Jehovah by sending to enquire of Baalzebub at Ekron. This fire from heaven was a consuming fire, testifying that the King and his messengers were in evil and falsity which could not be removed. But not so hopeless was the unreceptive state of mind represented by the Samaritan village that would not receive the Lord, "because His face was as though He would go to Jerusalem." It was a state of error, grave error,-of self-conceit, indeed,-a state that was a hindrance to regeneration; but it was not a state of evil and falsity which are unremovable.

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The fire from heaven that was to reach such states was already kindled, but it was the fire of love, the fire for the salvation of men, even as the Lord said, "I am come to send fire upon the earth."

     Setting our faces to go to Jerusalem brings the power that truth and good have with a man when once these have been acknowledged to be from the Lord alone. And when this acknowledgment takes place, man can afford to be patient, and must be careful how he calls down fire from heaven upon his own weak states or the states of others. Jerusalem will surely be gained if the face is set to go there, but the pathway will be rough and the progress slow. The appointed way of salvation lies through truth to good, and a seeking for good from a sustained and continued enthusiasm that will not be discouraged by a thousand rejections on the part of unseeing Samaritan villages.

     The Lord's rebuke to James and John shows that He came to save life, and not to destroy it. And the two things that He seeks to save above all others are rationality and freedom. Man has the rationality to see the truth, and he must have the freedom to live a life of good from the truth that he sees. Thus, and not otherwise, can he ascend to Jerusalem. In the words of Isaiah: "Precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little." (Isa. 17:10.)

     So the Lord traveled with His face set to go to Jerusalem, and no obstacle proved insurmountable to His Divine purpose. And so it must be with us, if we would gain the heights of Jerusalem and worship in the temple. The burden of the Lord's actions, although new in themselves, were but the perfect fulfilment of an Old Testament precept. As He Himself said, "I come not to destroy the Law or the Prophets, but to fulfill them." In setting His face steadfastly to go to Jerusalem, He fulfilled the old precept that is found in the chapter of Deuteronomy which includes the Ten Commandments. It is this: "Ye shall observe to do, therefore, as the Lord your God hath commanded you: ye shall not turn aside to the right hand or to the left." Fixed determination and steadfastness of purpose are indicated in this precept. Sustained enthusiasm, abiding faith! The Church cries out for this in her leaders and in her people. Our faces must be set toward Jerusalem, and in all our actions there must not be a turning to the right hand or to the left. The world and our worldly interests would always turn us aside to the right hand or to the left.

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Moses promised to go through Edom by a straight way, turning neither to the right hand nor to the left, but the Edomites prevented it. Sihon also rose up to prevent the straight course of Israel, and was utterly destroyed.

     Again, in the wonderful chapter of Deuteronomy where the blessings and curses are delivered, it is said: "And thou shalt not go aside from any of the words which I command thee this day, to the right hand or to the left, to go after other gods to serve them." And when Joshua took over the command of the forces of Israel, the Lord said unto him: "Only be strong and very courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee; turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest."

     In these days of worldliness, to set one's face toward Jerusalem requires courage; and the faith that will bear us onward in that direction is not born in a day. Yet there must come a time for each one when he can no longer look back, when he can no longer debate the possibilities. He must cast his whole energy one way or the other. And if it be that he steadfastly sets his face to go to Jerusalem, then let him maintain that determination with an undying enthusiasm, be the obstacles what they may. Adversity may come, but it will not mock him and leave him faithless. Rather will it reveal to him the weaknesses in himself that he is to overcome, that he may strengthen himself and so increase the heritage that is given to all those who strive to enter ever more deeply into the holy habitation of the living God. Of the Church made up of such it may truly be said: "God is in the midst of her; she shall not be commoved to eternity." Amen.

     Lessons: II Kings 1. Luke 9:43-62. A. R. 599.

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FIFTY YEARS OF NEW CHURCH EDUCATION 1926

FIFTY YEARS OF NEW CHURCH EDUCATION       ALICE E. Grant       1926

     "According to man's idea of God is his association and place in the universe. This is alike true, whether the image and idea of God the Lord be that of simple human presence, living, wonderful,-the more powerful, because unseen,-to which our babes bow in their infantile prayers, and to which hourly our own childlike state returns; or whether our idea of God regards chiefly that deeper verity of the Creator, filling the universe in planes, the succession and order
of which are those of the human form,-that idea in which are the arcana of the New Church trinity, which is to be its power and its joy, and the study of which is even now occupying the heart and mind of the deeper thinkers in the Church." (Return-Kingdom of the Divine Proceeding, p. 2.)

     All creation is made up of forms which are in some measure recipient of the Divine Life and coactive with it. Just as every vessel in the human body is a recipient of the blood, and takes its own throb from the pulsation of the blood, so all created forms receive the Divine Life, and take their pulsation of life from the throb of its influx. Each and every thing in nature is as it is, because of its recipience and reaction to that Divine Life. And as that Life flows forth in a Divinely Human Form, it follows that all nature is in a human form that is capable of reacting, part to part, to that Life; even as man's body reacts, part to part, to his Soul, and by so doing reacts to that Divine Form.

     Because of this teaching in Divine Revelation, we of the New Church have a very high ideal concerning the human body. The study of its formation and uses is the basic study in our whole educational system. Thus the study of the natural sciences has for its main object a better understanding of the elements that compose the human body, in which they as it were find their heaven. We study the atmospheres that we may better understand the medium through which the Lord created the universe. The study of the natural suns is but the study of the natural covering of the spiritual sun,-His first going forth to give of His Divine substance for the creation of a universe capable of receiving Him and returning His gifts to Him by using them in the way He created them to be used, and in so doing never for a moment forgetting from Whom those gifts were received, and to Whom thanks must be returned for the privilege of serving Him in their use.

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     We read in the Spiritual Diary: "Man was created a complete image of the macrocosm-an image of heaven and an image of the world; his internal an image of heaven, and his external an image of the world. Wherefore, it was so provided by the Lord to the end that through man the Divine might pass from the spiritual world into the natural world, and be terminated in an ultimate of nature, namely, in the corporeal, and thus that through man there may be a connection of the spiritual world with the natural world, in order that through man universal nature may render glory to the Lord the Creator." (4607)

     As before Stated, this teaching is the basis upon which the curriculum of our schools is planned, from the Kindergarten to the Theological School. Churches and schools taught by those trained in such a course will lead those entrusted to their care ever to seek the Lord and His manifestations of Himself, wherever they are and into whatsoever uses they may enter.

     In the Theological School, the purpose is to train minds through studies to see the eternal human body-to understand its growth and its reaction to the Lord; and then how to lead men to desire to build this eternal body into an image and likeness of the Lord's Divine Human Body, and thus to fulfill the purpose of their creation, namely, to carry that creation back to Him. Our aim was given us by the Lord Himself when in the world, when He said: "Be ye therefore perfect, even as your Father in heaven is perfect." A perfect man is a microcosmic representation of the whole of creation,-the great macrocosmic man, of which God is the Soul, heaven is the mind, and the natural universe is the body. All is summed up in a tiny image in each and every one of us.

     The Lord, at His First Advent, took upon Himself a human body like ours, spoke in a language that men could understand, and by simple lessons taught the truths that men should know, giving again the laws He had given to previous generations, and doing miracles and wonders that He might create belief in the minds of the simple of that time. And these Divine works were the foundations for the last and greatest Revelation, which was yet to be even.

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If He had not laid that foundation, this last Revelation could not have been given; and if it had been given, it would not have been understood.

     At His Second Advent, it was necessary that the Lord should use the mind of a man built to a human form by the studies and practices of a long life, thus using a human medium suited to His purpose, as at His incarnation He had assumed the human in and through the body of a woman, the Virgin Mary, who had been formed for that use through an orderly life. That she knew the Word, there can be no doubt; for all Hebrew women were taught it from childhood. That she believed it and loved its teaching is proven by her humble willingness to be of service to her Lord, as expressed in her reply to the angel at the annunciation: "Be it unto me according to thy word!" Her wonderful hymn of rejoicing when she paid the visit to Elizabeth shows how ready she was to provide both the physical embodiment and that covering for the mind from the Letter of the Word which had been impressed there in her childhood and youth.

     So also was the human medium of the Lord's Second Coming prepared for his service. It was not until Swedenborg was a full-grown man, both naturally and mentally, when he had settled convictions in respect to those natural truths which treat of the relation of the Creator to His creation, that his mind could be of service to the Lord as the means of His coming again into the world. It was necessary that Swedenborg's mind should be full-grown, and thus capable of receiving and reacting intelligently to the inflowing Divine Life. It was necessary that his mind should be stored with the materials needed to embody the Heavenly Doctrine in its descent into the world. It was necessary that the Revelator of the Second Coming should thus be able to present the Lord clearly to the mental sight of men in the embodiment of the Heavenly Doctrine, even as the Virgin Mary had been the chosen means of the Lord's becoming physically visible to men at His First Coming.

     Now, though the Lord has made His Second Coming into the world, why is it that men cannot see Him? Why was it that men could not see that He was the Lord when He was in the world? The answers to these questions are similar, differing only as to the degree of sight. At His first coming, the minds of men were so closed to all spiritual knowledge and thought that they could not see the Lord as God, and so hated the thought of what He taught that they destroyed His body, that their eyes might no longer be offended by the sight of Him, nor their ears by His teaching.

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At His Second Coming, the state is even worse. Having rejected Him in His First Coming, men have built mind-forms from falsities whereby they have excused and confirmed evils of life. Men of this type have had no desire to see the Lord as He has manifested Himself in His creation, no desire to live a, life after death, a life which they feel they would be powerless to control. So is the state of mind today,-self-centered, unclean, irreligious. Is it any wonder that they are indifferent-nay, even negative-to anything of spiritual thought, and that the Heavenly Doctrine of the New Church does not appeal to them? And if we inquire where such minds are trained, we will find that it is in the educational institutions of the world, from which all religion has been removed, where a Godless science is taught, and where moral theories are propounded which are basically unsound and wholly subversive of the law that all creation is to be returned to the Lord through man. If such theories were to prevail, and to come into practice, it would not be long before there would be no men born upon the earth. And yet it is to these Godless, animal minds that we of the New Church ale trying to present the Lord in His Second Coming! Is it strange that He is not seen, known and received?

     The Lord is present today in the world in His Glorified Human, but He can only be seen and received by a mind that has been prepared for His reception. And to us who, in His mercy, have been blest with the gift of sight, there often comes the feeling that we have lost it, because of the lack of the power of clear thought; and with this comes the fear that, as it was with Christians during the first few centuries following His First Advent, when all those who had seen and walked with Him had passed into the other world, so another dark age may be upon us; and that unless we go forth with zeal, bearing the torch of His Truth on high, relighting the fires on the hearthstones of our beloved Church everywhere, this glorious new Revelation will be lost to us and given to others who are worthy of it-a possibility we may infer from what is said in` the Writings. (L. J. 74.)

     That torch must be lighted from the fire on the sacred altar of the Church, and carried to the hearthstones of our homes, kindling again the fire of conjugial love; then from the home to our schools, where teachers, guided by its light and warmth, are kindled with the burning desire so to lead and teach the children committed to their care that, when they come into the full power of their rational faculties, they too will desire to form minds for themselves which, in their full-grown manhood, shall be capable of seeing, receiving, and loving the Lord as He is revealed to us in His Second Coming.

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Such minds cannot be formed by and through the falsities now prevailing in the sciences of the world as taught today, nor by the existing religiosities, nor through the indifference to all religion that reigns there. For children of this age do not hear of the Lord in their school education. And later, in the colleges, He is brought forth to view only to be treated historically as a mere man, or to be rejected altogether as the product of a disordered and irrational mind,-"a dream person, formed in the mind of a simple and primitive people, to be disregarded by all rational men!"

     How, then, can we, who have been blest with the knowledge of this new Divine Revelation as a means of rendering service to God and man, use it wisely and to the best advantage? It will not be by carrying our torch into the midst of the educational institutions of the world, where the sphere is so negative that it will darken and extinguish it, leaving us to struggle along alone and in darkness. No, we must create a place where we may plant our torch, and keep it burning, so that men may see it and believe in its sacred message. This can only be done where we are free to teach what we believe to be true,-namely, that the Lord has made His Second Coming into the world through the Writings of Emanuel Swedenborg. This can only be done in churches where this doctrine is preached, and in schools to which our children come from homes that believe in this Divine Truth and love it, and desire to live it, and to have the children taught in its light. Minds so built become as wombs into which the Lord may enter to create a body for Himself out of the goods and truths He finds there.

     The man of the New Church must ever strive to come into a clearer, fuller recognition of what this Second Coming of the Lord is. Though he may have heard and believed that He is again in the world, it is not until he has received the Lord into his own mind and heart, and has seen Him there, and has fallen prostrate before Him, that he can say that he truly believes in the Lord in His Second Coming, and desires to live the life of religion as revealed by Him in this Word which He has spoken to us again, that "we may live, and not die, to eternity."

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     This is the central idea upon which the Academy Schools base the aims and purposes of all their work,-to build minds serviceable to the Lord in His work of the re-creation of man. The Theological School was established to prepare men to go forth to teach the Truth of the Second Coming of the Lord in its entirety, as found in the Revelation of Himself in the Writings of the Church, and to lead men to live according to this Revelation. The aim of the College is to prepare minds through right and true scientifics to be able to grasp the truths of that great Revelation, and to train teachers to teach them. The Schools for the adolescent age,-the Boys' Academy and the Girls' Seminary,-aim to train the minds to good and orderly habits of study and life, to awaken conscience, and thus to aid our youths to gain such control of their minds and bodies that they shall be able to subordinate them to the service of God and man in their uses.

     This period of adolescence is the most important one in the education of man, except the first five to seven years, when the Lord rules and governs in the storing of remains which are to be serviceable to Him in His work of salvation. During adolescence these early remains are aroused and made active through the right organization of the mind in orderly habits of thought and life, and in the awakening and establishing of a true conscience. All through these years the youth must act more and more "as of himself," though in reality this is an appearance, for he still thinks and acts from the sphere of his parents and teachers, who must, however, be wise in aiding him to prepare at this time for his freedom when he becomes an adult. He is to be allowed the use and practice of his freedom while under their supervision. By degrees this supervision will be felt less and less, as he shows himself more and more capable of caring for himself. The adult state comes much earlier with some than with others; adolescence in some cases may continue to the twenty-fourth and twenty-fifth year. This latter occurs when parents have not wisely lessened their supervision.

     During the years from five to twelve, there is practice in the use of the senses; the external memory and the imagination are cultivated, and good physical habits are established;-all of these being but means to the end that there may be a rightly formed external mind and body, into which the soul may inflow, and in which the spiritual man,-the man "born of water and the spirit,"-may be conceived, born and grow, and be prepared for the life of uses, here and hereafter.

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But while much stress is laid upon external things at this time of the child's life, because it is a time so well adapted to the teaching of such things, on account of the activity of the love of knowing at this period, still the inner child must never be overlooked. The world of nature is but the mirror of the world of life and light, which flows in and shines through every new subject placed before the child. The Lord is ever present; His Word is impressed upon the memory; love of Him and of the neighbor is all about the child, both at home and in school. Obedience is to be engendered, but can only be firmly established when he has passed this period, as the greatest blessing in his later education and training, especially during adolescence. And he who is not in obedience cannot enter heaven, where all are obedient from love.

     These years in the life of a child are the most attractive, and the development most rapid, in a school where the pupils come from homes in which habits of obedience, courtesy and good-will have been formed. The teaching and training of such little ones is no task, but the source of pure delight to one who is in the love of educating the young. This is especially the case with teachers of the New Church, who are cognizant of the unseen environment of the little ones. For when they come into the presence of such children, knowing for Whom they are working in the child's development, they are stimulated in such an atmosphere, as also are the children. It will be the teacher's desire to be ever better prepared to bring the two worlds into a right and orderly conjunction in the mind of the child, that the two may really be one, and that the little ones may so live that they will ever "behold the face of the Father who is in heaven." On the part of teachers and parents, this work must be consciously done, but it should be done in such a way that there is no sensing of the division by the child. All creation must be one to him,-the Lord present in it, showing Himself to the child every time his eyes rest upon it. And this will be easily done, if care is taken. The two worlds will be one world, as his mind and body are one, the one unseen, the other seen; the activity of the one seen in the response of the other.

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     I have already referred to the first five years of the child's life as being of the greatest importance. Where there is a good kindergarten, and the kindergartner has the point of view which I have so often mentioned, realizing how precious are these years in the sight of the Lord, and how carefully the innocence of the children is to be cared for and preserved, it is well to have her help in the training of the child during some part of this period, especially in the transition years of from five to seven, when one state seems to be completed and ready for a new one,-for the school state, which is one of instruction.

     The central ideas in the work of the Academy Schools which I have endeavored to present have now had the test of fifty years' experience, and we feel that we have proven that children, youths, men and women so educated, when they come into the freedom of adult life, are freer from the doubts that assail those who have not had such an education. This is not true of all, but the "exceptions prove the rule," and the percentage of exceptions is low.

     If Swedenborg had been trained to think negatively of God and His creation, as the great scientists of the day have been, and are being, trained, even from their earliest childhood; or if he had been brought up in a sphere of ignorance of God and His creation, or of indifference to Him, he could not have become the servant of the Lord. But Swedenborg's education was positive. The idea of God and His Revelation, and of obedience to Him and reverence for Him, were his earliest remains. To seek closer and better knowledge of the Lord and His teachings, to learn and see His Truth as taught in His Word, was the avowed aim and purpose in all his studies. For a long time he saw as through a darkened glass-dimly-but ever the Lord was leading him, and preparing him for His service in this work of the salvation of men. Because of the states of doubt and ignorance through which Swedenborg passed, he was afterwards better able to know the application of the Truth revealed to him, and to perceive it rationally,-the Truth which came to these same states of doubt in other minds. His education and preparation is an illuminating example to us in the education of our children and young people, in home, school and church.

     No one may attain the height that he did, for his use was a special one, but all are capable of having their minds built to a form serviceable to the comprehension of the Truth revealed through him to the world,-to be able to see in that Truth the Divine Man revealed, to see Him stand forth in His Glorified Human Form; not only as the human that lived on earth, and taught men by word of mouth, living here the life of perfection in the human, in the presence of human beings, known to but few in His Divine Life even then; but in His Divine Mind and Soul Life, as presented to us in His Word, as given again to men through the educated, trained mind of his chosen servant, Emanuel Swedenborg.

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     That the Church may be built upon a firm and lasting foundation, and may grow into a human form capable of an intelligent and affectionate return to her Lord, she must train her children from birth to manhood to become forms that are able to make such a return when they arrive at their maturity.
TOPICS FROM THE WRITINGS 1926

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1926

     XXXIV.

The Divine Invitation.

     The Lord invites all men to come to Him. The word "invitation" is derived from a root signifying to speak, hence to ask, invite, call. The Lord speaks in His Word. He asks, invites, man to come to Him, calls upon him to come; and with the invitation is a promise to give, and the gift is life eternal. The invitation and the promise appear to the seeing eye in every verse of Scripture, and on every page of the Writings. But no one is compelled to come. He may come, or he may turn his face away and depart. There is no shadow of compulsion. Men compel, but the Lord invites. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." (Matt. 11:28.) "And whosoever will, let him come and take the water of life freely." (Rev. 22:17.) "Come, and gather yourselves together to the supper of the great God." (Rev. 19:17) These last words "signify the Lord, from Divine Love, . . . calling and inviting to the New Church, and to conjunction with Him, thus to life eternal, all who are in the spiritual affection of truth, and who think of heaven. (A. R. 831.) This is the burden of all the forms of invitation.

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     From the Writings we learn that "the reason why the Word is (now) revealed . . . as to its spiritual sense, before the Church is fully devastated, is because the New Church will then be established, into which all who are of the former Church are invited." (A. E. 948.) And further, that "an invitation (is given) to the whole Christian world to enter this Church, and to receive the Lord worthily." (Coro. LV.) "The invitation or calling is universal." (T. C. R. 358.) Men on this earth, and on all earths, are invited to receive the Lord in His Second Coming. And they accept the call when the Lord Jesus Christ is acknowledged as the only God and Savior, and when the Commandments are obeyed as laws of spiritual life; for when they are merely obeyed as moral laws, there is in them no conjunction with God.

Invitation on the Part of Man.

     That man should open the door, and invite the Lord to enter, but that he is in full freedom to invite or reject, Revelation teaches from beginning to end; and the same principle is illustrated in the laws of nature; for every universal law of heaven makes its appearance in some form in nature. Let us consider an example in the human body. In the chapter on the "Pleura" in the Animal Kingdom (II, 425, note x), it is stated that " the blood is not intruded into the viscera or the muscles by the power of the aorta; but it is invited from the bed of the aorta, according to the need of each particular viscus." That is, the aorta or great artery through which the heart sends its blood to all parts of the body does not force its blood upon a viscus or muscle, but leaves the latter free to invite or select the kind or quality of blood it needs. "For each member demands more or less, according to the intensity of its action, and one quality or another according to the nature and mode of its operation, or according; to the character of its function." (Ibid.)

     In order to provide for a principle of free choice or invitation, avoiding compulsion, the arterial branches to the various organs depart from the aorta at right angles. Observing the operation of the same law in all nature, as in the human body, Swedenborg used the word "invitation" to embody it. It was afterwards revealed to him as a law of the spiritual world, and of the spiritual life of man. God acts or inflows, and man, as of himself, having the eternal gift of freedom, invites and receives, or rejects. It is a reacting with or reacting against.

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Hence we read that "the good clear the way and open the door, and also invite God to enter" (T. C. R. 366); even as it said in the Book of Revelation: "If any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me." (3:20.) And the preceding verse points out that man invites and opens the door by repentance. (See A. R. 216-219 and A. E. 247-252.)

     God compels no man. He may invite God if he will, and this even in hell itself.

Suicide.

     The relative frequency of the suicidal act suggests inquiry into its cause, and at the same time into the lot of suicides after death. It is from the evil in the other world who wish to destroy man, inspired by a spirit of hatred and murder. They are such as formerly destroyed whole armies. (Isaiah 37:36. A. C. 5717. S. D. 1783.) These are now under restraint, but they are still able to drive individuals to self-slaughter, such as indulge much in anxieties with but little effort at self-control. These murderous spirits "how into the chambers of the brain, inducing melancholy even to despair," impelling a man to destroy himself. (S. D. 1336, 1783.) It is revealed that the endeavor of Providence is to deter man from entering into the extreme state of despair, since that state, caused by evil spirits (A. C. 5246), is attended with a loss of freedom and rationality; and if this became general, the human race would perish. But it cannot be prevented with some, and we are told why it is then allowed. It is because "it is better that he should be permitted to perish as to his body than as to his soul; . . . for unless such a one perished bodily in this manner, by insanity and suicide, he could not well be prevented from perishing to eternity." (S. D. 1783) But it is of Divine order that man should live, and continue his appointed work in the world. Hence when evil spirits infuse despair, driving to self-destruction, the Lord through angels inspires hope and consolation (A. C. 2338, 8165, 8567) leading to the desired end, which: is that man may live out the period allotted to preparation for the life after death.

The Lot of Suicides after Death.

     We are told of "a certain one who in the life of the body had been reduced by melancholy to despair, until, being instigated by diabolical spirits, he destroyed himself by thrusting a knife into his body. This spirit came to me complaining that he was miserably treated by evil spirits, saying that he was amongst furies, who continually harassed him. . . .

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He was seen by me, holding a knife in his hand, as though he would plunge it into his breast, with which knife he labored very hard, wishing to cast it from him, but in vain." (S. D. 1336.) It is then added that "whatever happens in the last hour of death remains a long time before vanishing away." (S. D. 1337.) It is thus made plain that one's condition is not improved by such a sudden and violent transfer from the one world to the other; and if improvement should come, it will only be after much tribulation and delay, even as it is in corresponding conditions of this world.

     The state which leads to suicide may be met partly by medicines or other natural agencies, but only in part. As in all chronic conditions, the cooperation and voluntary effort of the individual himself is needed-voluntary effort from a moral and spiritual ground, and this continuing for a considerable length of time. A chronic or a more or less confirmed condition of body or mind is not removed in a moment. There is no such thing as instantaneous regeneration, on either the physical or spiritual plane of life. The true and sure remedy is in a continuous battle, day after day, and year after year, in doing continuously what we are so frequently taught to do in the Heavenly Doctrine, namely, shunning evils as sins against God. When this is thought of and acted upon, with prayer for help, then medicines and other natural media perform a cooperative part, as a basis for continued endeavor. As the Apostle says: "Submit yourselves to God. Resist the devil, and he will flee from you." (James 4:7)

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WANTED: A PHILOSOPHY OF REVELATION 1926

WANTED: A PHILOSOPHY OF REVELATION       Rev. ALBERT BJORCK       1926

     Lovers of wisdom try to explain what they have, in one way or another, become aware of. When the explanation they make is based upon knowledge and reflection, they are called "philosophers," and their explanation "philosophy." In its widest sense, philosophy is a reasoned explanation of life and the world; and many and varied are the explanations that have been made by different philosophers. As far as history reaches back, it shows us two main streams of philosophy,-the one spiritualistic and the other naturalistic. Natural Philosophy, or the explanation of phenomena in nature, can be either spiritualistic or naturalistic. When the philosopher expounding it believes in and presupposes a spiritual or supernatural cause of nature, it is spiritualistic philosophy; but when the expounder eliminates from his explanation all that Is supernatural, it is naturalistic philosophy.

     Scientists may or may not be philosophers. The scientist pure and simple studies certain sets of natural phenomena, using the knowledge accumulated by men before him, and supplementing it with his own observations and findings. In this way he tries to get at the facts underlying the appearances observed, and these facts he reflects upon and arranges into an orderly system. If he goes beyond that, and tries to explain to himself or others the first cause or origin of these facts, he steps over into the field of philosophy-naturalistic, if he denies any supernatural agency; spiritualistic, if he relies upon such an agency for his explanation. Moreover, all science are interwoven, as all nature is a one; and the findings in one branch may change the systematic formulation of all other branches.

     Philosophy, as well as science, can apply itself to the explanation of a certain set of phenomena in nature or certain activities of the human mind; And these special philosophies, or branches of philosophy, are also spiritualistic or naturalistic, depending upon whether the explanation begins from a supernatural or a purely natural point of departure in the reasoning.

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There are, for instance, various philosophies of religion. According to some of these the human mind is itself the origin of all religions, while others presuppose a spiritual first cause working upon or influencing the human mind.

     The naturalistic philosophies of religion regard the things said concerning the supernatural in the sacred books of any religion as imaginations of the human mind, originally caused by fear, ignorance of natural law, veneration for ancestors, etc., combined with the universal desire in men to prolong life; under the influence of a slowly growing and changing civilization, these imaginations have gradually taken on the forms met with in the metaphysical concepts of Christianity; and the moral and ethical precepts of Christianity have been gradually evolved from a perception of their necessity as a defense for those human relations without which there could be no order or approximate stability in human life and affairs. Spiritualistic philosophy, on the other hand, ascribing the origin of religion to a supernatural source, recognizes the sacred books of the higher religions as the result of a supernatural guidance of the human mind, thus as revelation through inspiration from a power apart from, and higher than, man.

     The history of religion is a science, in which all the facts attainable concerning the rise, development and formation of its sacred books, its philosophy, its metaphysics, its theology and doctrines, its moral and ethical teaching, are traced and reduced to a systematic presentation. If the historian has personal convictions regarding the first cause of religion, and his history is guided by that conviction, it becomes a combination of science and philosophy.

     The history of religion shows that all the higher religions possess in their sacred books some account of the creation of the earth and all that thereupon is. It also shows that these accounts previously existed in a philosophical form-that is, as an attempt of human reason to explain the origin of nature-and that later, more or less changed, they were incorporated in the sacred books. Because of this, and because of the absence of a philosophy of revelation in which this fact does not vitiate the idea of revelation, the study of religion from its history almost necessarily leads to a naturalistic conception of its origin. In the Gospel of John, the old Greek and the Neo Platonic philosophers' idea of the Logos (the Word), or the Wisdom of God, as the creative power, was made a part of the Sacred Books of the Christian Church, and Neo Platonic philosophy has greatly influenced Christian theology.

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     The more highly developed a religion is, the nearer it approaches philosophy, in this way, that it not only speaks of God, and of man's duty to Him and the neighbor, but also explains the origin of nature and created life from God, and therefore also teaches something about the relation between God and man. The theological teaching, and the expounding of moral and ethical teaching, and even the teaching of reward and punishment, depend largely upon the more or less clear apprehension which the leaders of a religious body have of the philosophical contents of its sacred books.

     II.

     Never in the history of religions has the philosophical aspect-the explanation of the origin of nature and created life, the relation between spirit and matter, the Creator and the created, God and man-assumed so full, comprehensive, and withal so detailed a form as in the Writings of the New Church, which we acknowledge to be a revelation of Divine Truth to man, given by the Lord Himself, in and through which the New Christian Religion of the Lord's Second Advent is made known and taught to men.

     The acknowledgment and recognition of these Writings as a revelation of His Divine Truth from the Lord our God, and therefore the Word with us, is absolutely necessary to the establishment of a Church in which the New Christian Religion can become a really working force in the life of men. This is so, because, without such acknowledgment and recognition, the Lord, who is the inmost Life of the Word, cannot form men into living embodiments of the affections and truths which are there revealed as truly human, because from Himself.

     But it is not easy for men to acknowledge the Writings as the revelation of Divine Truth teaching men true religion; and it is still more difficult for them to recognize them as such. This is abundantly proved by the controversy that has been waged from the very beginning of the New Church as a religious body, and by the slow numerical increase of those who actually have joined the few who intellectually saw this truth proclaimed in the Writings themselves, and who were strong enough to stand up for the acknowledgment of that truth as the foundation of the Church.

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     The pupils in our schools are taught that the Writings are the Word,-the Divine Truth revealed by the Lord to Swedenborg, and, through him as the Lord's servant, formulated in human language, written down, and published for the salvation of men. Thus taught, it is easy for them to acknowledge that the Writings are the Word of the Lord to His New Church, though in most cases that acknowledgment rests upon the authority of others, and is not accompanied by a recognition of it. I here mean an intellectual recognition, or a rational understanding that it must be so. In fact, I am inclined to think that not all of the teachers themselves recognize this truth, except so far as they see that the Writings teach it concerning themselves. And, therefore, I think it would be of the greatest benefit to the members of the Church, and to mankind in general, if one or more of those who intellectually recognize the truth of the doctrine upon which the General Church is established would give a reasoned explanation of Revelation, not alone based upon the authority of the Writings, but making it rationally clear that it must be so, and cannot be otherwise. Such an explanation would amount to a Philosophy of Revelation. The Writings contain such a philosophy, and it can be drawn forth and presented in the form of a rational explanation of the possibility that what appears as the findings of human reason can be a Divine Revelation. The cause and processes or laws of revelation can be rationally explained, all based upon the knowledge and understanding of spiritual laws.

     In the February number of NEW CHURCH LIFE, there is an article entitled "Representative Action and Verbal Inspiration," by Bishop N. D. Pendleton, which by itself can serve as an illustration or example of the kind of presentation I have in mind. That article, as I understand it, is a presentation of the philosophy of representatives, explaining the reason and necessity of their use in the Old and New Testaments. It is all based upon statements to be found in the Writings, but those statements or formulas of truth are interpreted by Bishop Pendleton, and the truth in them is set before us in the shape which his rational mind has given to it, as he has seen the bearing which different statements, found in the Writings in different connections, have upon the subject.

     A presentation of the Philosophy of Revelation that is contained in the Writings would help the members of the Church to get a spiritual rational understanding of why and how the Writings are the Word of the Lord to the New Church,-an understanding invaluable to those whose acknowledgment of the doctrine has been mostly a confirmation of what others have said.

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It would also enable many to explain to men outside the Church favorably inclined to its doctrines the difference between the New Church conception of revelation and the conceptions hitherto common in the Christian World. It would also serve a most important use as a defense against the idea, advanced by many with very plausible arguments, that not only the explanation of creation, but all the doctrines and descriptions from the spiritual world, are the results of Swedenborg's own speculations and imaginations. That conception is not unusual even among so called New Churchmen, who regard the Writings as valuable commentaries, and Swedenborg as another teacher like Luther, Calvin, or Philo of Alexandria. And it is naturally the conception of all outside of the Church who have taken enough interest in Swedenborg to study the growth of his religious ideas.

     III.

     Many years ago, I conversed and corresponded with two teachers of philosophy in Sweden who had become enough interested in Swedenborg to study his development. The arguments they advanced for rejecting any supernatural agency or instruction in Swedenborg's case have lately been brought to vivid recollection by reading an article by Martin Lamm, Professor of History and Literature in Stockholm.

     Some years ago, Professor Lamm wrote a very interesting book on Swedenborg, widely noticed in Sweden, in which he shows an unusually intimate knowledge of Swedenborg's life and work, and evidently tried to give an objective and unbiased presentation of the man and his teaching. His late article appeared as an introduction to a recently published Swedish translation of selections from various works,-The Worship and Love of God, The Divine Love and Wisdom, Heaven and Hell, Conjugial Love, and The Spiritual Diary. This translation, I understand, was undertaken at the request of Professor Lamm by a Swedish Latin scholar of repute, Dr. Hugo Bergstedt, and is in itself worthy of note.

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     The Introduction by Professor Lamm is entitled "Swedenborg's Religious Development," and, like his former book, it shows a painstaking endeavor to present nothing but the facts, and quite an appreciation of the man and his work. But, like my philosophical friends of long ago, he evidently regards and presents these facts as proofs of the conclusion that everything Swedenborg wrote after his "call" was nothing but an elaboration of theories and ideas to be found in his previous works, and, therefore, that it all had its origin in Swedenborg's own mind. The reasoning proceeds along lines that may be briefly stated:

     Swedenborg began his career as a man of science, and gave more than half of his life to scientific work and writing. He had acquired a comprehensive knowledge of natural science as it existed at his time, and, gifted with an extraordinary insight, he drew conclusions from the findings of others that had not occurred to them, which put him far ahead of the science of his time. In his Principia, he published a philosophy of the origin of the world based upon the observations he had made, but, both during and after his labors upon the Principia, new questions presented themselves to his mind for solution, and he kept on working until, according to Professor Lamm, the natural philosophy we meet with in the Economy of the Animal Kingdom differs more from that in the Principia than from his later "theosophic" system. This system, says Professor Lamm, keeps the structure of his later philosophy even as to detail, and "Swedenborg always maintained the connection between his investigations in natural philosophy and his theosophy, which latter cannot be understood without some knowledge of the former." Through knowledge of the human body he expected to get knowledge of the soul, and, reflecting on the working of the mind in the body, he evolved, first, a rational psychology, and afterwards a doctrine of correspondences for the explanation of the intercourse between the soul and the body.

     In 1741, Swedenborg wrote A Hieroglyphic Key to Natural and Spiritual Mysteries by Way of Representations and Correspondences. This shows, according to the argument, that, two years before the earliest date set for his claim that the Lord had called him to a holy office, and opened his spiritual senses, Swedenborg had evolved a doctrine upon which his whole religious system rests. He was well acquainted with the various philosophies influencing the thought of his time. He had closely studied the old Greeks, and also Descartes, Maiebranche, Leibnitz, Wolff and others.

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During that study his conception of the Deity underwent an interior change, although, in his exterior thought and expressions, he still clung to the formulas of Christian theology. And this interior conception developed later into his Doctrine of the Lord. His belief in the Sacred Scriptures as a Divine revelation, however, was never moved, though his concepts of how revelation takes place developed into the Doctrine of the Sacred Scriptures. In the Doctrine of Correspondences he thought he had discovered the foundation of a metaphysical teaching concerning God, Providence, Creation, and the intercourse between spirit and matter, more comprehensive and more credible than that of Leibnitz or Wolff.

     As his mind dwelt upon the supposed correspondence between nature and spirit, he pictured to himself conditions in the spiritual world from what he knew of life in nature, and these pictures of his imagination at length became visions,-which to him had an aspect of indubitable reality and truth.

     So he gradually came to feel himself called to become the instrument of God for making known the Divine Truth, which should give renewed spiritual life to men, and which work he identified with the Lord's Second Advent. His former philosophical work he looked upon as preparation for this call. Accordingly, he elaborated his former cosmogony into full harmony with the idea of God and the religious system that was gradually forming itself in his mind. And, as the doctrine of creation, as given in the Writings, is an elaboration of his earlier cosmogony, so is his teaching of the life and different states of man after death an elaboration of the doctrine of correspondences, as laid down in the Hieroglyphic Key.

     It is held, therefore, that the history of the religion proclaimed and taught in the Writings, and embodied in the New Church, is at one with the history of the development of religious ideas in Swedenborg's mind. In a sense this is recognized of New Churchmen, but our recognition is accompanied with a Perception that the development of Swedenborg's mind is also the work of the Lord,-an integral part of the process through which the Lord revealed His Truth to the man.

     The historical study of religion, however, leads in general to a naturalistic conception of the origin of religion, unless it is coupled with a rational understanding of the fact that even the apparently independent conclusions of the human mind can be a link in Divine Revelation.

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A presentation of such a rational comprehension, by which our perception of that fact is made clear to the intellect, would be equivalent to a New Church Philosophy of Revelation, and such a presentation is called for.
SWEDENBORG 1926

SWEDENBORG       J. S. PRYKE       1926

     (At Colchester, England, January 29, 1926.)

     If I apprehend it aright, the purpose of our gathering tonight is threefold. It is to render thanks for the accomplishment of a wondrous work; it is to become better acquainted with the human instrument concerned in that work; and it is to draw renewed inspiration and courage for ourselves in the furtherance of that work. I confine myself more particularly to the second of these.

     It is eminently desirable that our knowledge of Swedenborg as a man, and as the human instrument of the Second Advent, should be continually expanded, and that we should make an accurate estimate of both. For after forming a rational conception of the nature, quality and attributes of our Heavenly Father, assuredly the next hardest task for the human mind is to arrive at an equitable appreciation of our human brother. All too frequently we allow ourselves to look at him through glasses of our own tinting. Especially must we free ourselves from this defect in the case of Swedenborg.

     The Church must never allow him to grow into a legendary figure but dimly perceived through the mists and myths of antiquity. Nor must he become a merely historical character, even though the place accorded to him be larger than that assigned to any other single personage. His memory must ever be kept fresh, his image clear; and he must always be to us a still living, active personality, if we are to receive the full benefit of his life's example. Tonight, then, we pace the halls of no Valhalla striving to recall the deeds of some half-forgotten hero. Rather are we reverent worshipers in a temple of use not made with human hands.

     What may we recount of Swedenborg? First of all, we might apply to him a description borrowed from, the unmatched poet of our Anglo-Saxon tongue, and fittingly declare that

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"His life was gentle, and the elements
So mix'd in him that Nature might stand up
And say to all the world, This was a man!"

     He was fortunate in his heredity, in that be sprang from pious and cultured stock; happy in his upbringing and training, the best of the world of his day being drawn upon for them; thrice blessed in the unique nature and completion of the mission of his life. And yet it would sometimes seem that in our rapt contemplation of his marvelous use we are just a little in danger of forgetting what he was like as a man. Let us, then, glance for a moment at this side of him.

     We get a glimpse of him as the child with the angel-eyes learning to know and to love the Scriptures at that best of all schools,-his mother's knee. We see him following his appointed college and university courses. We listen to him as he tries his prentice hand in the making of poetry. We feel with him--delightful touch which makes us all kin,-when he reminds his father that the personal exchequer is not too flourishing. We live with him through his family relationships, some of them, as is often the case with family relationships, not altogether pleasant. We sympathize with him in his unsuccessful affair of the heart. We journey with him as the happy traveler. We appreciate the love of domesticity which marked him, though not himself ever the head of a family. We marvel with him when, later on, be was permitted to meet his eternal partner in the other world. Sometimes we have speculated as to whether this meeting made him overeager for the time when he would finally leave this world. We will not, however, throw the apple of Paris into the present peaceful gathering so far as to suggest whether his life's work was or was not better done as a result of his having to await its completion before he could claim his wife.

     Then, too, let us glance at him as the centre of a small labor upheaval,-what in these days would be called a threatened withdrawal of labor, not in order to obtain larger Fates of pay or shorter hours of work, but because in the eyes of his domestic staff he was not a "right Christian." Upon this occasion Swedenborg had no difficulty in retailing the services of these two dear old people; but what a long immunity from industrial strife we should have, if in future this was made the only recognized reason for "striking"!

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So we might go on to picture him in the colored clothing of his day, not superior to the solace of an occasional pinch of snuff, a shade overfond of coffee, and so on. In all this we see a very human, lovable man.

     To ascend, we might select three other aspects from which to view this remarkable personality. He might with propriety be called the modern Janus, for no man before or since has so thoroughly faced two ways. Who saw more fully into natural life with all its possibilities, rising in the Creator and leading back to Him through the realms of use? Who looked so consistently and with such clear vision into the real life of the world beyond, or better understood the laws of existence there? In these times of mumbling and fumblings in spiritistic darkness, the Church-yea, the world also-ought to be unspeakably grateful that the single-minded Swedenborg has brought to it in full light the realization of a life after death. And may we not think of him as "one who loved his fellow men"?-a patriot of two worlds, one who never grew tired in the service of his fellows, a man who was the servant of the Lord Jesus Christ, and at the same time devoted to universal mankind. Finally, for our present purpose, may we not call him "Swedenborg of the Heights,"-he who lived above the turmoil of the city, who actually breathed celestial atmospheres, to whom earth was but as the antechamber of heaven.

     So we come to consider for a moment the preparation for his life's work. We know that in this Swedenborg explored the realms of nature with extraordinary pains. Led by the desire to discover her secrets, and illuminated by the belief that at her centre would be found God the Creator, guarded by a conception of the use of all things, he investigated the world around from stars to mines. Yet was he no dry-as-dust compiler of mere facts. To him everything was living; he conceived everything as a form of active use, as a tool in the hands of the Master Builder. To him not only individual man but universal nature herself was a living temple of God.

     Swedenborg unfolded a conception of the Cosmos, natural and spiritual, such as never before entered the human mind; more than this, he disclosed man's rightful place in it. True, some more or less vague ideas of man as a microcosm still linger with the philosophers, but through Swedenborg it was first made known logically and rationally that man is, after all, the supreme piece of handiwork of his Maker; that in him all the tides of natural and spiritual life meet; that the very construction of his brain is the counterpart of the arrangement of the heavenly societies; that all things were brought into being in his behoof.

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His pulse and respiration synchronize with those of the universe.

     Read what is said in Divine Love and Wisdom: "These two motions, the cardiac and the pulmonic, exist and persist, because the universal angelic heaven, both in general and in particular, is in these two motions of life. And the universal angelic heaven is in them, because the Lord, from the sun where He is, and which is from Him, pours them in. That sun acts these two motions from the Lord. And because all things of heaven and the world depend on the Lord through that sun in such a connection, by virtue of form, that they are a chain work from the first to the ultimates, and also because the life of love and wisdom is from Him, and all the forces of the universe are from life, it is plain that the origin is none other." (392) Here is revealed the real dignity of man.

     Thus, from a careful, God-acknowledging investigation of nature, Swedenborg went on through the half-world of dreams and appearances into full and conscious entrance of the spiritual world, to talk with, teach and learn from spirits and angels, to compare the conditions appertaining to each world.

     He is known to us as the "servant of the Lord," and no one by unremitting toil in his use has earned a better right to that title. Consider for a moment his tireless industry, in the light of modern conditions. There was no system of shorthand to help him, no typewriting machines, no method of duplicating, no telephone or telegraph. He was not even assisted by an amanuensis. Try to estimate the number of pages he must have covered in making the drafts, revisions and fair copies of his works, and decide whether these alone would not be regarded today as a life's task by an expert typist.

     Then consider the multitude of cross-references which he made, his method of indexing and documenting. Having done this, we may perhaps begin to appreciate something of what can be achieved during a long literary life well-planned and inspired, but we shall not have touched half the labor incident to Swedenborg's mental development, his reading and study. There will be little difficulty in agreeing that, in a most real sense, he was a worker, and that even the most indefatigable members of the present-day Church-all credit and thanks to them everywhere for what they are doing-lag far behind.

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     This brings us to a consideration of what must always remain the most interesting, as it is the most vital, of Swedenborg's attributes,-his rationality. In him this was developed on both planes; it was instinct with the love of use and the fear of God. He was the first man to perceive that teachableness and willingness to be led by Divine Revelation are the only foundations upon which a true rational can be built. At all times and in all respects was the Lord his guide, philosopher and friend. As a result he was able to understand what he wrote, to form a rational idea of the truths for a new age, and to select his own method of presenting them. There is something awe-inspiring in the intellectual isolation which this must have brought about.

     Can we imagine him, always man, yet standing as it were apart from humanity, at the verge of a universe-crash; seeing to what a pass mankind had brought itself, realizing in his finite way the Lord's loving provision for its rescue, yet simply and humbly doing the work allotted to him? He tells us that he was permitted to see the whole process, in order that he might describe it. The rationality of this man was the Divinely selected vehicle of the Second Coming, and of that which flows from it. Indeed may we not, very reverently, form an analogy between it and the corporeal body furnished by the Virgin Mary when our Lord visited this earth? In neither case could the Lord have drawn near without this particular agency; for He it was who formed both to the furtherance of His designs.

     So guided, illuminated, supported and accompanied by the Lord at every step, Swedenborg passed through his earthly life. His mission was to show the operation of Divine laws upon all planes, to hold up the mirror to a fallen humanity, and to point the way to restoration. Through it all we see the portrait of a simple-minded, friendly man who remained a lover of little children and a well-wisher of the neighbor to the end. Perhaps he may be taken as the outstanding exemplar of that pietas et gravitas which the Prime Minister touched upon in his charming address the other evening to the English Classical Association; of that sense of duty towards God and the Commonweal, allied to that dignity and gravity (as distinct from ponderousness) of deportment which mark the worthy citizen, and are after all but love of God and charity to the neighbor expressed in natural terms.

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     Are we inclined to think him as too exclusively ours,-as a great asset belonging to the New Church in England, in America, or elsewhere, as the case may be? If we are, I submit that this attitude is mistaken, and we ought to advance beyond it. He was, in the very widest sense of the word, a Cosmopolitan. Swedenborg and his use must not be so restricted. They belong to no nation and to no age; for wherever and whenever men or angels praise God for the restoration of the Church, then and there will they also feel gratitude to its chosen instrument.

     And what is he doing now? Thanks be! our knowledge of life no longer ends at the gave. We can lawfully think of him as still actively employed upon the work of spreading Divine Truth-perhaps his parish is the tour quarters of the spiritual world-still laboring for the growth of the Lord's New Church, and with how much joy, as he more and more interiorly perceives the certainty of its ultimate triumph. Who shall deny that his thought and affection for that use are not finding ultimation in this very meeting! Let our thoughts run along these lines, and let us feel assured that Swedenborg, and all the other faithful ones who have passed beyond, are working in association, and to the end that the Lord's Kingdom may come.

     These annual commemorations are much more than pleasant times spent with fellow members of the Church. They lead to a more searching examination of what the Church stands for, to a truer appreciation of those who have served her in the past and who are still carrying forward her banners. To these, beyond our natural sight though they are, our affection and gratitude are due. Let us give thanks for their example, and, filling the lines of the war poet with new perceptive content, promise that to us

"They shall not grow old, as we who are left grow old.
Age shall not weary them, nor the years condemn.
At the going down of the sun and in the morning
We will remember them."

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WAYSIDE NOTES, III 1926

WAYSIDE NOTES, III       A LAYMAN       1926

     HOME LIFE.

     It would almost seem that the grand old song, "Home, Sweet Home," which for so many years has brought back to the minds of men and women delightful memories of their early days, is to have little meaning in time to come. Notwithstanding the fact that more and more residences are being built, and advertised as "homes," many of the leading citizens of the country look upon the decadence of home life as a serious matter, and one that is fraught with danger to the nation. President Coolidge has spoken out, strongly urging a return to the old time home life, believing it to be the only reliable basis of national safety and progress. And, closely associated with this idea of home life, is the movement for the restoration of the family altar.

     To the New Churchman, the President's appeal should meet with approval for several reasons, the most vital of which is that the church begins with the children in the home. There is where remains can be stored up during the state of innocency, and upon the quality of such remains will depend the quality of their citizenship in this world, as well as the kind of home they will dwell in after death. So, it is a very serious question which has thus been so prominently placed before the people.

     A correspondent recently wrote to one of our newspapers on this subject, and, among other things, said: "The home was once the only place where the children could receive training and instruction. Now the kindergarten takes them right out of their mother's arms. As a place of amusement and friendly intercourse, the home is supplanted by the club, the dance hall, the theater, the auto tour, and all the numerous outside attractions. We needn't go home even to eat or sleep, with restaurants and hotels everywhere. Is there left a single reason or excuse for its existence? Our civilization leaves the home barren and useless, obsolete as the stage coach, of no more value to society than is the vermiform appendix to the body, a relic of a barbarous and primitive past! Why try to keep it alive?"

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     Is it possible that future New Church home life will come under the above description?

     NEW CHURCH COMMUNITY LIFE.

     History tells of many efforts made to establish communities which have ended in failure. The main reason for the unsuccessful outcome of socialistic and religious communities, in which all members were supposed to share equally their worldly goods, seems to have been the lack of knowledge of human nature, and the placing of too much reliance upon the external surroundings as a source of happiness. In the beginnings of the New Church, there were premature attempts to establish communities, supported by enthusiastic intellectual receivers of the Heavenly Doctrines; and many were led into strange paths of idealism, and, in some cases, to the perversion of holy things. In contrast with such failures, it is a pleasant thing to know that it is possible to establish communities which can become a blessing in the land.

     We have in mind two communities which have come into existence since the formation of the Academy of the New Church,-those at Bryn Athyn, Pa., and Glenview, Ill. The former has already become widely known as being the center of New Church ecclesiastical and educational uses, and on account of its magnificent cathedral, which stands in silent majesty beckoning all men to come and worship the only God of heaven and earth. On the other hand, the Glenview community is little known outside of its own boundaries, although the great city of Chicago is now pushing out its population into the suburbs, and the little park will soon be a section of a suburban town.

     The pioneers of these two movements did not start out with any idea of an equal sharing in material possessions, but with the unanimous aim of establishing New Church worship, New Church schools for their children, and New Church social life. The work proceeded under many difficulties, but on the lines originally laid down, and with a success almost beyond expectation. The only "community of goods" is the common acknowledgment of the Lord in His Revelation to the New Church. This is the bond which, up to the present, has enabled men and women of vastly different natural traits to live and grow together in peace and comfort, who, in the absence of the internal affection for the things of the church, would have scattered long ago.

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     So there are many benefits to be derived from New Church community life, if based upon spiritual affections. One advantage, seldom spoken of, is that the members of the church are brought into close intimacy with one another. They see more and more of the failings of one another. Where people meet and shake hands only once a week after Sunday service, it is comparatively easy to be charitable to the neighbor, but when they are all practically next-door neighbors it is quite another thing. This feature of community life seems to be of greater value than anything else, because it provides an important aid in the regeneration of its members.

     A DEFINITION OF "LOVE."

     What a wonderful supply of definitions may be found in the Writings! Perhaps there is no word more frequently used by Christians than the word "love." And how greatly misunderstood is its real meaning! In the Doctrines of the New Church we find it defined in all its phases and bearings, from its reference to the Divine Love of the Heavenly Father down to its manifestations in human beings and in nature. Recently, while reading in the Arcana Celestia, I came across a definition which seems especially helpful to the ordinary mind (or to the writer's ordinary mind), and I felt that I must quote it in these Notes. It is as follows: "Love is man's willing, and hence it is his thinking, and thus it is his acting." (A. C. 3938 end.)

     A SUGGESTION.

     Many of us laymen, in our study of the Writings and other New Church literature, come across statements which are not clear to us. A little help from some one more advanced than we are in the study of the Doctrines would be very welcome. Could not the LIFE perform a great use in this direction by providing a department for answering questions received from its readers? It might be called "The Question Box," or some other suitable name. By making known to its readers that their questions on points of doctrine would be answered, so far as practicable, an increased interest in the study of the Writings might be aroused.

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HUGH L. BURNHAM 1926

HUGH L. BURNHAM              1926

     1857-1926.

     A pioneer and stalwart of the Academy movement, and one who was prominent in the councils and activities of the General Church from its earliest days, joined the "saints gone before" when Mr. Hugh L. Burnham passed into the spiritual world on the last day of February, He came of a line of New Churchmen dating back to the early part of the last century in New England. His parents, however, had become residents of the city of Chicago before the Civil War, and he was brought up in the surroundings of the New Church society there. When, in the year 1877, or in his twentieth year, the Academy movement began to be felt in the West, Hugh was one of the group of young men and women who gathered under the pastoral leadership of the Rev. W. F. Pendleton, and who eventually constituted the society known as the Immanuel Church. In the years 1893-1894, he took a leading part in "the move to the country," when a large part of the members of that society settled at Oak Glen, now Glenview, converting a Cornfield into what is now The Park, and establishing the church and school uses which still flourish there. In fact, his labors and liberality made that move possible.

     Hugh Lascelle Burnham was born in Chicago, Illinois, on March 14, 1857. He belonged to the fourth generation of a New Church family, numbered from the Rev. Holland Weeks, father-in-law of the first Edwin Burnham. We may here trace a brief outline of the lineal descent:

     1. Nathan Burnham (1772-1862) married Rebecca Noble. They were not of the New Church, but among their children was Nathan Clark Burnham, one of the Charter Members of the Academy of the New Church, and author of the well-known treatise on Discrete Degrees. Another son was the first Edwin Burnham, mentioned above, who was grandfather of Hugh Burnham, and who was a resident of Chicago until his death in 1874.

     2. Edwin Burnham (1804-1874) married Elizabeth Weeks, daughter of the Rev. Holland Weeks, the founder of the New Church in Abington, Mass., Detroit, Mich., and other places.

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     "While a Calvinist minister of high standing, the Rev. Holland Weeks received the Doctrines of the New Church at Abington, Mass., in 1818, began to preach them openly, suffered much persecution, and was finally excommunicated in 1820. He was ordained into the ministry of the New Church in 1821, and for a few years labored with much success as a missionary in Virginia, Pennsylvania and New York, finally retiring to his farm near Henderson, N. Y., where he served for many years as pastor of a small but devoted flock. One of the most intensely intellectual men in the New Church, he was well versed in the learned languages, armed cap-a-pie in dogmatic theology, and thoroughly grounded in the Letter of the Word." (Annals, p. 489.) It is also interesting to note that the Rev. Holland Weeks visited Detroit, Mich., in 1839, and organized a New Church society of seven persons, of which his son-in-law, Edwin Burnham, was elected leader. (Annals, p. 439)

     3. Among the six children of Edwin and Elizabeth Burnham were: Mary, who married the Rev. John Goddard; Louis, who married Alice Worcester; Daniel Hudson Burnham, the noted architect; and Edwin Ruthven Burnham.

     4. Edwin Ruthven Burnham (1833-1896) married Mary D. Lascelle, and Hugh Lascelle Burnham was the eldest of their three sons, two of whom died in infancy.

     Hugh received his early education in one of the public schools of his native city, and afterwards attended the more exclusive Chicago Academy. On leaving school, he worked for a time in the wholesale drug business with which his father and grandfather were connected. Not finding this to his taste, he went to Dowagiac, Michigan, where he taught school for a year and did some farming. Returning to Chicago, he entered the Recorder's Office in a clerical capacity, taught school at night, and at the same time studied law at the Union Law School, graduating in 1882. Beginning the practice of law on his own account in the year following, he soon rose to a position of prominence at the Chicago bar, and was associated with large corporate undertakings. His church activities at this time, as we have noted, were in association with the young men and women of the West Side parish who were receptive of the Academy teachings. Among them was Miss Mary L. Burt, to whom Mr. Burnham was united in marriage in 1885. Fourteen children were born to them, of whom ten are now living, all active members of the Church, and their children being of the sixth generation in the New Church.

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     Although suffering from physical disabilities in recent years, Mr. Burnham kept up his work, and was able to spend his last vacation in Bryn Athyn last November. He died in a hospital in Chicago on February 28, 1926, and the funeral service and burial took place at Glenview on March 3d. On the following Friday evening, there was a Memorial Meeting after the usual supper. A quartet sang "The Mists,"-that favorite of the early Academy days of which Mr. Burnham was very fond. The Pastor spoke of his importance in the history of the General Church and the Immanuel Church, and read "The Drama of a New Churchman's Life," from the February, 1921, issue of NEW CHURCH LIFE,-an excellent piece of verse written by Mr. Burnham himself, and peculiarly descriptive of his own character and life. Many spoke, then, of their personal appreciation of this staunch pioneer of the early days, while those of the younger generation paid tribute to him as they have known him in his latter days. He was remembered at this meeting for his unfailing interest in the spiritual teachings of the New Church, his faithful share in the councils and work of the Church, his good sportsmanship, hospitality, and his love of young people and children. The home of Mr. and Mrs. Burnham was a place where young people liked to go, and where they gained much by contact with a couple so devoted to the New Church, of cultivated minds and large generosity.

     One is tempted to speak more at length of Mr. Burnham's special virtues and gifts, as of his great loyalty and affirmative attitude toward the priestly work and teaching, of his large mindedness and marvelous memory of details, of his skill in the culinary art and mechanics, these latter forming a basis for a companionship which he cultivated with his sons in practical undertakings and camping trips; and so on. We would close this brief account with the tribute of one of Mr. Burnham's lifelong friends, Mr. William H. Junge:

     "His patient acceptance of those adversities which seemed an unkind Providence, his devotion to his lovely wife, and his care of her from girlhood to grand motherhood, with unfailing kindness and no thought of himself,-this is a beautiful picture which cannot be painted in too strong colors. He worked without a falter to the last. Had Providence given him magnificent things to do, he could have done them suitably. But at least he did his less spectacular work magnificently."

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DEATH: A MERCY OF THE LORD 1926

DEATH: A MERCY OF THE LORD       Rev. GILBERT H. SMITH       1926

     A FUNERAL ADDRESS

     "For He knoweth our frame; He remembereth that we are dust." (Psalm 103:14.)

     The Lord knows all human infirmities, and His Providence is concerned with them. Death is not a tragedy, but the last mercy shown by the Lord to men before they enter the spiritual world.

     It is right for us to feel that the passing of our dear friend, Hugh L. Burnham, into the other life is a matter for which, on his account, we should be glad. We can think thus in the New Church because we know what it is to which he goes,-the happy things that await him. Happy things await all those who in this life have been delighted with spiritual things. The things of the Church he seemed to prize the most. His capacity to enjoy natural life was gradually falling away. He has gone to join his beloved wife, so soon after her departure. We can rejoice in the prospect of that reunion, each one now released from all physical infirmities.

     Our friend served the Church in ways that have been far-reaching in results. He was one of those most instrumental in establishing this present society. We have entered into his labors. He has served the Church well. Considering all these things, and that the enjoyment of life here was gradually being curtailed for him, his beloved one awaiting him, and the immediate prospect of still further disabilities, we can well rejoice with him, and for him, that the great change has taken place,-the release from all mortal ills, and the entry into another world, a world of new beginnings.

     To one who knows the Heavenly Doctrine of the New Church it is seen as a great privilege to enter into the spiritual world. There all the uses one has done in this world will be made perfect. And all that one has wanted to do, but has been unable to do here, will be made possible there. It is a great and blessed change that comes to one when he enters the other life.

     Heavenly joy, because of this freedom to follow the heart's desire as to use, and also because there is no longer a gross body, is greater than we can conceive with our earthly imaginations. The real tragedy would be if men, once prepared to enter the spiritual world, were not permitted to do so. "Blessed are the dead who die in the Lord from henceforth."

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Blessed, they who come into the New Heaven-the Heaven which stands over against the New Church on earth! Happy those who, having loved the New Church here, come among those who love it there! They will be present with us still. They who pass over from us bind us by personal ties, and are as our messengers.

     Our friend was a man of wise counsel in the Church, with a clear vision of what was good for the Church. His mind was broadened by his love of the law and the principles of justice. In his earlier life he was one of those pioneers without whose generous support and love of the Church we should not be enjoying today our present situation.

     In Hugh and Mary Burnham we shall long remember a type of conjugial partnership and parenthood which made their lives full of spiritual beauty,-a type to be emulated and cherished. They lived in the recognition of the Lord and His Word as the center of their household. Both had a special delight in infants, and were an encouragement to other parents.

     Mr. Burnham was fond of discussing the deepest subjects contained in the Doctrine of the New Church, and had a peculiar aptness therein. He read and reflected in the Doctrine a great deal. In this, and in other ways, he has been an encouragement and a help to the ministers in charge of this church, and a real comrade to New Churchmen in other places.

     He will have been well prepared to meet the new experiences in the other life. The mists will roll away easily, because of his foreknowledge of the spiritual world. We think once more of the joyousness of his meeting with his wife as among his first experiences after resuscitation. Then we can think of their going forward together and being led through many pleasant places, and into many societies, as the Lord prepares them to come into their own eternal place, and fits them for their eternal use and their highest degree of happiness.

     If we think of death from ourselves, from the human side of it alone, and entertain doubts as to the future life, it may then be a more or less distressful thing. But if we think of it from the Lord, or from the Doctrine of the Church, or from the standpoint of the Lord's mercy and love for each one, and His ability to provide for each one what is best, then it is seen as a thing of beauty,-the failure of mere natural things in favor of heavenly things. For man's spirit is set free from earthly encumbrances.

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He comes into a higher life, and mounts as by a kind of graduation to a higher plane of existence. It is a great mercy and a great blessing that through death the Lord has provided that men may pass into life,-into a life which, compared to our present life, is beyond all belief more excellent.'" The Lord knoweth our frame; He remembereth that we are dust." Therefore, He has provided eternal life, which is eternal happiness, for those who follow Him.
MARIA C. HOGAN 1926

MARIA C. HOGAN              1926

     1850-1926.

     The death of Miss Maria Hogan at her residence in Bryn Athyn on April 17th marked the passing of one who loved the Church and was deeply versed in the Heavenly Doctrines. She had cast her lot with the fortunes of the Academy from its inception, being one of the first group of women received as members.

     Born in Allegheny, Pa., on May 4th, 1850, her mother, Mrs. Catherine Hogan, was a member of the Pittsburgh Society of the New Church which had been organized in 1841. Mrs. Hogan's twin sister, Mrs. Anna Aitken, was one of the original members of that Society. A third sister was the mother of Andrew Carnegie, who was a first cousin of Miss Maria Hogan, their mothers being sisters.

     When the Rev. W. H. Benade paid a visit to the Pittsburgh Society in the year 1859, Miss Hogan was nine years of age. From then on she looked to him as her pastor; for in the years following he divided his time between Philadelphia and Pittsburgh, and in 1864 became resident pastor of the Pittsburgh Society.

     In 1898, Miss Hogan came to Bryn Athyn, and resided at Cairnwood for over eight years as the beloved "Aunt Rydie" of the children left motherless by the death of Mrs. John Pitcairn. Since 1906, she and Miss Sophie Falk have occupied the "Starkey House" in South Avenue, and have also traveled extensively during the last twenty years.

     We content ourselves with this brief biographical outline, as the Bishop's Memorial Address and the Rev. Alfred Acton's Tribute, printed below, so fully express the affection and the high regard in which Miss Hogan was held by her many friends.

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DEATH: A SPIRITUAL BLESSING 1926

DEATH: A SPIRITUAL BLESSING        N. D. PENDLETON       1926

     A FUNERAL SERMON

     "A voice from heaven said, Blessed are the dead who die in the Lord." (Rev. 14:13.)

     This was a prediction from the Lord concerning the state of those who will be of His New Church, which is, that they will suffer temptations on account of their faith in the Lord and a life according to His precepts, and after death will receive eternal life and felicity. For such is the reward of the faithful.

     Death is universally regarded as the greatest misfortune, and yet it is a spiritual blessing. It is believed by many that the death of the body is the end of individual life; that it is a going out, like the flame of a candle; but that, unlike the candle's flame, it can never be relit; that it is as a total sleep, from which there is no awakening throughout the endless ages. For a brief moment in the sequence of time we have come into being and move as individuals in the light of the sun. We came out of the dark unknown, and by a strange miracle are conscious of the things about us, and of ourselves in their midst. Then, after a more or less fretful struggle with the adversities of our environment, we suddenly sink again and forever into that dark unknown from whence we came; why, and to what end, no one can say.

     Over against this dismal pessimism, this inexpressible hopelessness, stands the miracle of the tomb in Canaan, the glorious and humanly vitalizing resurrection of our Lord. Over against this false attitude toward life, this spiritual stupidity, stands the marvelous Revelation of the Second Advent,-the Writings of the New Church, with their soul convincing demonstration of the reality of the hereafter, a reality born of the Lord's mercy, of His love for the creature He has made and blessed with His own likeness, and whom, in the beginning, He placed in the Garden of Ellen, a garden of delights, where every response was given to His love. When, in the fateful story of man, this response began to fail, and when the decree of banishment fell upon Adam, yet the Lord's mercy followed after His creature.

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He then transferred the ancient paradise to heaven, and by His redemption led the souls of men thither after the death of their bodies, after painful conflicts with the adversities of evil, after their rebirth into spiritual life. This is why death, though called the greatest misfortune, is yet a spiritual blessing.

     For the body of man cannot stand in the presence of the Lord. In His presence there is life only, and joy for evermore; but this is not for the body, this not in the body, which is but a day encasement of the spirit, at best a dull and heavy instrument, a gross additament to the soul, for the sake of its work, its presence, in the world of nature; a heavy obstructing instrument which prevents the true and full activities of the spirit. This is what the body is; this, and nothing more.

     Death is a happy release, as from an outer burden, as from a dragging chain. It is true that this body is never called to life again. It never reclothes the spirit. It falls to rise no more. Like an outworn garment, it is cast aside and crumbles into dust. But the spirit,-the true man, with his God-given soul, and his character-formed mind, with his immortal body,-steps free from the old, encumbering body, free from the dead weight, the hindering clod which has fallen by the way, in the happy Providence of God, free to enter upon a joyous way, to encounter living adventures, which will answer to the inmost desires of the human soul. And this comes to pass even while weeping friends stand beside the offcast body bemoaning their loss. What a contrast! Here the stricken friends, voicing the fact that they are disconsolate. Here the funeral dirge, the black-robed mourners, and the solemn march to the grave. There the freed, the reassured, the joyous spirit, the open way that leads onward to long looked-for experiences.

     This free spirit knows from intuition that, by walking in the way, in just that way which is opening, he is going forward to the fulfilment of his long-delayed desires. And truly this is so. Happy may that spirit be, if his desires, his secret hopes and concealed ambitions, have been purified by combats with evils in himself. In such a case, heaven,-his heaven,-lies at the end of the way. Happy may that spirit be, if, during the world life, his or her mind has been stored with spiritual thoughts and affections, especially affections deep and strong. For these make the man, these form the spirit, and determine its eternal course.

     This brings the thought to our friend who has just passed the boundary.

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We see her there, this day, entering upon the open way. If asked who she is, we would give a name well-known to all for many years,-a name that is dear to the hearts of many, and entwined with tender memories. But I think she has now received, or will soon receive, a new name,-a spiritual name,-given by the perceptive ones who meet her. I think that new name will in some way signify affections deep and strong spiritual affections, love of the Lord's church, His kingdom, the new kingdom of His Second Advent. Certainly it was as this that she appealed to us here,-a character distinctly formed and all of a piece, unlike any other, having a quality peculiar to herself, which affected everyone in much the same way, a quality of affection which never failed to move others to appreciative response, and to a realization that in her was embodied a unique love of the Church, an entire devotion to its truths, along with an affectionate grasp of them, and also a touching appreciation of those who gave such truths expression.

     I am convinced that, as she walks in the open way, onward to the fulfilment of her life, living things of wonder and beauty will border her path, correspondential forms of life will abound. I see nothing barren, cold, or hard, but all warmly living things, soft and gentle, true and genuine things, that speak of her, that speak to her in a way that she will understand, not by words of explanation, but by a certain response to her own emotions, as an outward answer to the inner concordance of her loves, already formed to a heavenly harmony. And In this I think you see what I see.

     "Blessed are the dead who die in the Lord." The death of the body is not a misfortune; if is a spiritual blessing. This is true of death when it comes in the Lord's Providence, in the fulness of time and preparedness of state, in the ripeness of age, after the battle of life has been fought and the victory won. In such case, an angel arrives among the heavenly hosts. And this kind of an angel is much needed in these days when little children are most counted upon to fill the heavenly societies; the kind of angel spoken of in the Revelation, to whom it is granted to serve many, very many, others, because such angels as this have a regenerate natural, not given to those who die young. It is necessary that there should be some of these angels among the many others, in order that the heavenly societies may have a natural basis for the reception of spiritual enlightenment.

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     Death, whenever it comes by the Lord's appointment, is not a misfortune; no, not even for the wicked; for they will also find an open way to the gratification of their loves, within the narrow limits necessary to their own preservation. But of these I would speak no more.

     Every little child that enters heaven,-and not one of them is ever lost in the way,-brings with it, and adds to heaven, a very tender blessing, so tender that the thought of it brings a tear to the eye, a tear of love. These little ones who become angels are different, and yet they are joined with those others who have lived long in the world and fought hard against the forces of evil. These last,-these warriors,-may perhaps become equally tender, equally loving with the little ones. Some of them, a few perhaps, may become even more wise with a natural wisdom derived from their years of life in the world, where the battle between good and evil was engaged in a certain state of freedom, which is possible to the human mind only when it is in a body of flesh in the world of nature, and has there grown to man's estate. The completion of the Lord's Providence is that heaven should have many angels formed in this way,-spiritual natural angels; spiritual, because twice born, and natural, because of their world life,-the life which produced an acrid proprium, indeed, yet strong with individuality, and potential. For this reason, old age with the regenerate carries a blessing to be desired, because it stands in the Providence of God for life's completed state.

     Our friend has gone in the fulness of her time, in the ripeness of her age. We see her at the end of the open way, taking her place among those she knows and loves, among those she has known and loved in her own life's long ago. They will welcome her,-they who once composed that little group of friends, her early companions, among whom, a half century ago, was born that passion for the pure doctrine of the Church which founded the Academy. Her life embodies the history of the Academy from that day to this,-a full half century of spiritual endeavor to found the Church on earth upon an abiding loyalty to the teachings of the new Revelation. From that day to this she has been true and faithful to the cause. She has rejoiced with its every success; she has suffered with its every adversity. And so it has come to pass that the history of the Academy is inwoven in every fibre of her being. And what a record is this for any one,- record which she carried with her for service in the life to come,- record, the fruits of which she also leaves with us.

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May we, in part at least, be worthy of it!

     And now may the Lord lead us and guide us! May He open our minds to thoughts of His heaven! May He instill into our hearts a deepening love of Himself and for His Church! May He fill our souls with devotion to His Revelation, and also grant that we may have love for one another! Amen.

     A TRIBUTE BY ONE WHO LOVED HER.

     The passing away of "Aunt Rydie" seems like the passing away of a distinct phase in the life of the Church, so representative was she of that state of spiritual activity which characterized the early days of the Academy, when, in the light of the doctrine of the Divine Authority, the truths of the New Church seemed to come to the minds with a new glory.

     Born in the Church, and brought up from girlhood under the influence of Father Benade, Aunt Rydie was heart and soul one with that spiritual movement which marked the establishment of the Academy of the New Church, of which she was an early member. And from that day to this the spirit which distinguished the Academy,-the spirit of loyalty to the Writings, of deep interest in their teachings, and of ever youthful delight in the influence of those teachings upon the social life of the Church,-has ever remained a vital factor in her life.

     To me Aunt Rydie represented in a very living way that affection of truth which is the soul of the true woman; not affection as that word is commonly understood, but affection as it is set forth in the Writings of the New-Church,-the affection of spiritual truth; an affection eager to hear and keen to perceive the inner arcana of the Divine Revelation now given; an affection of seeing those arcana more deeply, that they may bring a new spirit and a new form into the affairs of the daily life; and not only into the affairs of the life of the individual, but also into the molding of the educational and social life of the Church, that these also may be made new. She was peculiarly a product of the life and thought of the Academy,-a mother in this new Israel, a wise and loving woman.

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     To the members of the General Church, Aunt Rydie, together with her close friend, her loving and devoted companion, Miss Sophie Falk, was perhaps the best known of the women of the Church; and the affection of many friends in many places will be stirred, and sweet memories will be awakened in many loving hearts, by the news of her passage to her eternal home. For she traveled widely, and many enjoyed the delight of her presence and the quiet wisdom of her counsel.

     But to us in Bryn Athyn her removal will be felt in a very living and personal way. Her home was the center of a social life that was peculiarly dear to those who had the pleasure and the privilege of enjoying it,-a social life which surely can exist only where the love of spiritual truth is its inspiring soul; a life where spiritual thought and conversation was delightfully blended with the lighter joys of friendly intercourse; a life which often brought to mind the teaching of the Writings, that the life of heaven is a happy one, and by no means sad. And in Aunt Rydie herself we had the loving heart which makes such a home center,- wise woman, a kindly and sympathetic friend, and a bright and cheerful hostess.

     Aunt Rydie is now removed from our earthly presence, and with her has gone one more of the links that bind us to the past. But-and here I utter a thought that was often in her mind, and was very dear to her heart-though with passing years states may change, yet surely the central affection that distinguished the beginnings of the Academy will still endure, to serve as the inspiring source of new states formed by new conditions of life. Though the Old may die, it dies but to be reborn in the increased beauty of the New. The state now is not the state then; but as the seed produced by the tree as its gift to the future grows into ever new trees, and into new and more glorious woods, so may the seeds born in former states of the Church blossom ever anew for the beauty, and the peace and prosperity, of the Church, in its ever changing progress! This was the hope of Aunt Rydie on earth, and this hope, in truth, is the fruit of her life of love and faith.     
     ALFRED ACTON.

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NEW EVANGELISTIC BOOKLET 1926

NEW EVANGELISTIC BOOKLET              1926


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
In the United States, $3.00 per year; Elsewhere, $3.25 or 14 shillings; payable in advance
Single Copy          30 cents
     NOTES AND REVIEWS.

     A NEW EVANGELISTIC BOOKLET.

     THE BOOK SEALED WITH SEVEN SEALS. An Invitation to the New Church. By the Rev. Theodore Pitcairn. Published by the Author at Durban, Natal, South Africa, 1925. Paper, 103 pages. Price 25 cents.

     This neat booklet of convenient pocket-size is a valuable addition to our evangelistic literature. The author has brought together the teachings of the New Church upon a great variety of subjects, and arranged them in the form of short articles with titles that should attract the attention of any who are likely to become interested in the Doctrines. The lack of any rigid order in the series of topics discussed commends itself to us as a virtue in a book of the kind. The form of treatment is direct but reasonable, and without that over-accommodation which is so common in missionary pamphlets of the New Church, and which amounts to a hiding of our light under a bushel. In confirmation of the truths presented, the Scriptures are frequently quoted and explained, and the Writings are often allowed to speak for themselves. If a second edition should be called for, as seems likely, an Index should be included, and other subjects might be added without increasing the size of the volume beyond the limits of a booklet.

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RECENT PAMPHLETS. 1926

RECENT PAMPHLETS.              1926

     THE DIFFERENCE BETWEEN MEN AND ANIMALS. By T. Mower Martin. Published by the author at 135 Erskine Ave., Toronto, Canada. Paper, 24 pages, pocket-size.

     The subject is treated in the light of the doctrine of degrees, illustrated by a chart showing the planes in man, as compared with those in animals. Especially timely and useful as a contribution to sound views of the doctrine of Evolution. The author's standpoint is briefly stated at the end:

     "Summing up the difference between men and animals, we find the latter constructed only for a temporal life and intended to be of service to men, living and caring only for the present generation of their kind, their highest aims being food and the perpetuation of their species; with not the very least preparation for, or apparent expectation of, a future life. While, in man's case; we find in all cases among the most ancient races, the wild races of today, and every form of religion, some kind of belief in an invisible, but all powerful, Deity, and a universal belief in man's immortality."

     WHEN A MAN DIES. Doctrine for Today. London: New Church Press Limited. Paper, 7 pages. Price, One Penny.

     Consists wholly of "Extracts from Swedenborg" or quotations from the work on Heaven and Hell describing man's entrance into the other life and the state of little children in heaven.
MODERNISM IN CHINA 1926

MODERNISM IN CHINA              1926

     The repugnance manifested by the Chinese toward Christianity of the Modernist type confirms what is revealed in the Writings concerning their attitude in the other life. It will be recalled that certain Chinese spirits felt an objection when Swedenborg used the word "Christ" in speaking of the Lord, because they had learned in the world that Christians do not live according to their doctrine of love and charity. When he called Him simply "Lord," they were interiorly affected. And further he states that "in the other life they are more afraid than others of receiving the truths of faith, but when instructed by the angels they receive them, and worship the Lord, though they advance to this state slowly." (H. H. 325.)

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     Evidence has come to hand which indicates that a like feeling now exists in China toward the prevailing type of Christian teaching by missionaries. In a letter which has kindly been sent to us, the Dean of a Bible School recently established to combat Modernist views writes as follows:

     "There has recently been established in China a University for the training of young men for the ministry, and emphasizing the fundamentals of Christianity. This University would not be a necessity were all other schools and colleges in China teaching the pure religion of Jesus Christ; but, sad to state, many of the schools in China are tainted with Modernism, and most of the Universities and Theological Schools, if not all, teach doctrines that logically dethrone Christ, cast doubt upon the inspiration of the Bible, virtually deny Christ's Virgin-birth, His Divinity and His miracles, scoff at the efficacy of His shed blood, and cast doubt upon His resurrection. These facts made the establishment of the 'University of China' most imperative.

     "Many missionaries cast doubt upon the great doctrines of the Bible. The reliable Chinese preachers sadly say, in substance, 'If what many modern missionaries teach is true, Christianity has no message for China. If Christ is only a Super-man, Confucius was that. If Christ taught only a system of Ethics, so did Confucius. If there is doubt about parts of the Bible, there is doubt about it all. If Christ, as only man, died for others, He is no better than men we have had in China. If Christ: did not rise from the dead, then is our preaching vain. China has practically everything Christianity has except a Divine-human Saviour from sin, sin's power and sin's wages; and if the teaching of Modernists' is true-however spiritual, however moral, and however good they may be-we have no message. Either assure us that the Bible is the very Word of God, and Jesus is the Virgin-born, Divine, crucified, risen, returning Saviour, or go back to your land and take your fallible Bible with you. We need an infallible Guide-Book and a Living Saviour. We do not want your doubts and supposing. Our most ignorant have these. We want to be saved.'"-Rev. H. G. C. Hallock, Ph.D., Dean, Bible School of the University of China, Inc., Shanghai.

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CRITIQUE 1926

CRITIQUE       L. H. STADEN       1926

Editor of NEW CHURCH LIFE:
     The DEARBORN INDEPENDENT of April 3d published an interesting article by C. W. Barren, entitled "Galli-Curci Swayed by Swedish Mystic." This article was an elegant piece of New Church propaganda, and may induce many thinking men to pay more or less attention to Swedenborg's works. For the true New Churchman, however, the article has great deficiencies; in fact, it appears as if the author were not a New Churchman himself, but a kind of enthusiastic, learned admirer of Swedenborg's genius, and of his theological and scientific writings. The otherwise highly attractive and excellent article may be compared to a beautiful statuette, which is nevertheless disappointing, because we miss the beautiful soul in the beautiful form.

     To begin with, the title conveys an incorrect impression of what we call the New Church, in particular and in general. "Swayed by Swedish Mystic!" Did ever a genuine New Churchman look upon Swedenborg as a mystic? Is there anything mystical in the Heavenly Doctrines? Can a man who calls Swedenborg a "mystic" have a real and true conception of Swedenborg and his writings? Is not all and everything that is in those writings as rational and logical as the Pythagorean theorem? What does appear to be mystical is the following passage in the article:

     "But when one comes to the realm of the unseen, where there is neither time nor space upon which to rest mental conceptions, few may enter into the fulness of the revelation which has come into the libraries of the world through Emanuel Swedenborg, and concerning which no one can yet declare whether it is a philosophy, a religion, or a science."

     This is a strange confession. Without mentioning that the revelation did not come into the dead libraries, but into the living minds of men, this testimonial of our supposed inability to declare which is which is the red thread that sneaks sorrowfully through the article.

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If the revelation cannot be declared a Divine philosophy, a Divine science, and a Divine religion, constituting together the Church of the Lord in heaven and oh earth, in the mind of every man who receives it and conceives it in the state of illustration with heart and soul,-then the one who raises the question has not yet become enlightened with the full and clear idea of the nature of the Heavenly Doctrines, and of the personality of Swedenborg.

     It is not the intellectual reading of thirty-two volumes by Swedenborg once, twice or several times, nor is it a certain rational understanding of some philosophical, scientific, or religious doctrines, even when combined with affection for spiritual knowledge, that produces a spiritual birth; but it is the unbounded desire and longing for the truth of all truths, as to who is the one God, and the knowledge that He is the Lord Jesus Christ.

     "This fact, then," as Aristotle would say, "this particular fact is the starting point. Take care of this fact, and the principles will take care of themselves." This important starting point is missing in the article, and this is the reason why it is hot the Lord who is said to reveal, but the man Swedenborg. Therefore, "no one can yet declare whether the revelation is a philosophy, a science, or a religion!" But let them begin at that starting point, and their spiritual conception will soon ripen into spiritual birth; the personality of Swedenborg will tint paler and paler, and the personality of the Lord brighter and brighter; His revelation will enter into their love, and become life, and religion, and a church.

     As long as Swedenborg is held to be the revealer, the spiritual forming of man is in its embryonic state. But if the Lord becomes the Revealer, then man is spiritually born. He no longer needs to gather material from many sources, in order to become a church; he is a church; and though it is not yet finished, the cornerstone is actually laid, and all the material is at hand. He does not think and speak about the revelation, about the internal sense, about the Lord's Second Coming; he knows these are facts,-fundamental facts, absolute facts,-because they are from the Lord Himself, and not from Swedenborg, nor from anybody else.
     L. H. STADEN.
          Brooklyn, N. Y., April 12, 1926.

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Church News 1926

Church News       Various       1926

     BRYN ATHYN.

     If the Life has not received, during the past few months, an account of activities in the Bryn Athyn Society, it has not been due to any lack of material, but rather to a calendar s, filled with events as to leave little time for the work of the chronicler. In fact, the weeks have been crowded with things of religious, educational, and social interest, so many and so varied as to make a retrospective survey somewhat difficult.

     The Rev. William Whitehead conducted a series of five doctrinal classes dealing with the history of the New Church between 1850 and the founding of the Academy in 1876. His treatment was of intense interest, replete with valuable material, and critically interpretive. The outstanding result was to give a new impulse of encouragement and inspiration for a continuance of the educational and ecclesiastical policies for which the Academy stands.

     The Bishop Emeritus gave a single class on the Subject of the Divine Foresight and Providence of the Lord, presenting in vivid and forceful language the need for an acknowledgment of the Lord's constant and immediate leading in the affairs of men. The rest of the classes were conducted by the Assistant Pastor, the Rev. George de Charms, who discussed the Doctrine of Life, or the effect of the teaching; of the New Church upon the practical problems of life in the natural world, and demonstrating how completely the full acceptance of the Writings must influence development in the varied fields of human activity.

     The Rev. Theodore Pitcairn was called from South Africa by the Bishop to give needed assistance in the work of the Bryn Athyn Church. In the course of his journey, Mr. Pitcairn visited Holland, where on January 26th, he was married to Miss Marijtje Urban, of Laren. The happy couple have now taken up their residence in Bryn Athyn. By the Bishop's appointment, of which the Society gave formal approval at its Spring meeting, Mr. Pitcairn became Second Assistant Pastor, and, in addition to some teaching in the College Department of the Academy, he has undertaken a series of afternoon services in the Cathedral during the months of April and May. With his help it is possible to provide more adequately for the growing need of presenting the Doctrines of the New Church to the visitors who continue to come in large numbers to the Cathedral. The services have so far been attended by an average of 125 persons, most of whom were not of our faith. Too meet the demand for literature, a Cathedral Book Room has been established under the south tower, where the Writings are on display every Saturday and Sunday afternoon. Sales have amounted to approximately $20.00 per week.

     In preparation for Easter, a delightful service with special singing by the Choir was held in the Cathedral on Friday evening, April 2d, when Bishop N. D. Pendleton delivered a most interesting Sermon on the subject of the Lord as the Great Prophet. The children's Easter service was held at 9 o'clock on Easter morning, as last year. It was marked by the usual offering of flowers by the children. A series of four children's services on Sunday afternoons had preceded, at which the Assistant Pastor had delivered addresses leading up to the story of the Resurrection. It is hoped that children's services can be conducted more regularly next year than has been possible during the past winter.

     We have recently enjoyed a number of musical treats of outstanding merit.

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On April 10th, Paul Robeson, the well-known negro singer, assisted by Lawrence Brown, gave a most delightful rendition of the folk-songs and spirituals so characteristic of his race. As many of the members of the Bryn Athyn Society as could be comfortably accommodated in the Auditorium were kindly invited to this concert by Mr. Raymond Pitcairn. On another occasion, we had the pleasure of hearing a concert of chamber music given at Cairnwood by the famous Flonzaley Quartet. Later, a classical program by the Bryn Athyn String Quartet, included a Mozart quintet for strings and a Cesar Franck quintet for piano and strings. The Society was also invited to hear a Cantata given by the students of the secondary schools of the Academy under the direction of Mrs. Besse E.
Smith, after which the above mentioned quintets were repeated.

     On Friday afternoon, May 7th, the children of the Elementary School gave a May Dance exhibition of folk-dancing on the campus. In the evening, after the usual Friday supper, the Society held its Spring Meeting. The Bishop gave a general report as to the development of the Society's work, particularly with reference to the services in the Cathedral, pointing out the varied needs to be met and the different kinds of services that had been developed to fill the requirements of our growing church work. A program of short addresses by the teachers afforded the members of the Society an opportunity to know what work the school is doing, in its effort to build up distinctive courses of instruction based upon the philosophy of the Writings. The Principal, Mr. Bedman, gave statistics of the school indicating a steady growth and the promise of a substantial increase in enrollment next year. He also indicated the proposed changes in the course in mathematics, emphasizing the advantages of introducing general mathematics in the eighth grade, this to include an introduction to algebra, geometry, and trigonometry. Miss Lucy Potts spoke on "Nature Study in the Primary Grades," Miss Roschman on "Geography," Mr. F. G. Bostock on "History," Miss Erna Sellner on "Hand Work," and Mrs. Besse E. Smith on "Music,"-all of the addresses giving an idea of the way in which these subjects are now being taught. It is proposed to publish a new Curriculum this summer, through the Bryn Athyn Print Shop. The Rev. George de Charms read the Introduction to this Curriculum, treating of "The Place of Religion in Education." There was a short discussion appreciative of the efforts being made by the teachers to perfect the work of the school. A display of work done by the children adorned the walls, and some time was spent after the meeting in examining this and discussing with the teachers privately the more practical phases of the school activities.

     We are just entering upon the last lap of our educational race for this year, bending every effort to bring the mark of accomplishment up to the highest possible point of efficiency. Commencement looms uncomfortably near, and beyond that all roads point to Kitchener and the General Assembly.
     G. de C.

     REPORT OF THE VISITING PASTOR.

     The meetings at MIDDLEPORT, OHIO, during the week following Easter, all had reference to that great festival. At the three evening doctrinal classes the subjects were, respectively, The Lord's Resurrection, His Presence with Man in His Divine Human, and His Conjunction with Man. The sermon on Sunday, April 11th, was on the vision of the Lord in His Divine Human as given at the Transfiguration. The attendance at all meetings was good. At services twenty-two persons, including children, were present. At the Holy Supper there were fifteen communicants. Instruction was given twice to five children, this also having reference to Easter.

     Two interesting evening meetings were held at the home of Mr. and Mrs. Whey at COLUMBUS, OHIO, April 12th and 13th.

376


There were three ladies present, who are given to psychological studies, and who have become interested by things told them by Mrs. Whey, and desired to hear of our Doctrines. They had many questions to ask, each meeting lasting about three hours, and they seemed impressed and delighted with what was presented. One of them took home a copy of Divine Love and Wisdom to read.
     F. E. WAELCHLI.

     PITTSBURGH.

     Our committee of inquiry into the subject of government, which we mentioned last month, has been meeting regularly every Sunday evening, and has already elicited some most satisfactory and interesting information, both as to our history as a society, and as to the workings of our unwritten methods or habits of procedure. Besides this, it affords an opportunity to all who desire to offer any suggestions as to improvement which are active in the minds of members. The chief value of the whole effort, as I foresee it, will be in the careful study of the documents we are gathering, which bring together both the doctrinal aspects of church government and the various modes that have been tried, or are now being tried, of putting our new principles into practice.

     We are greatly indebted to the Academy and the Sons of the Academy, through whom we were able to have a visit from the Rev. Charles E. Doering, Dean of Faculties. He spent four most fruitful days in our elementary school, making a thorough study of every part of our work, using standard tests or measurements, and discussing his observations with the teachers, and afterwards with the members of the Society on two occasions when he gave two most interesting and thought-provoking lectures. He also preached for us on Sunday. We wish to say how grateful we are to those who made this visit possible, and to Mr. Doering himself.

     Once more has our Philosophy Club distinguished itself, and not only contributed delightfully to the broadening of its own horizon-this time directly into the other world-but incidentally has enabled the Society to taste of the good things offered by another leading thinker of our Church,-the Rev. E. E. Iungerich. He came on May 7th, and was accompanied by Mrs. Iungerich.

     Prof. Iungerich read to the thirty members of the Club four episodes of his clever story about Cicero in the other world, and his reactions to the visits received there by a succession of epochal characters from this world, ending with a visit from Swedenborg. On Sunday morning, he addressed the Sunday School, explaining how the Lord uses the atmospheres as His hands, and how He might have arranged the forces of nature in such a way as to explain how He walked upon the water, and enabled Peter to do so also. The sermon which followed dealt in a very practical way with the lesson contained in the account of the impotent man at the pool of Bethesda, who complained that he had no man to help him into the pool when the angel came down and troubled the waters. During the service, the sacrament of baptism was administered for Mr. Arthur Lee Worthley, a young man who has lately come among us. It was only a few weeks before that Mr. Robert Brickman made his confession of faith. These events bring much happiness to us all.

     Prof. Iungerich's lecture on Sunday evening dealt with the great doctrine of Remains, stressing especially the fact that remains are a matter of the new will, and thus are implanted in and by the understanding. We hope to hear more from him some time, as to the operation or spheres in the work of education, and the subject of the giving of the Holy Spirit by the Lord through man to man. The teaching that "good may be instilled by any one in the kingdom, but not truth, except by a teaching minister" (A. C. 6822), he explained to mean, not the goad itself of truth, which can come only from the Lord operating from within, but such good as is preparatory, and leads to an attitude affirmative to the truth, and is receptive of it when given.

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     The Rev. Walter E. Brickman then took charge of the meeting, and closed it with a little surprise for Mr. Arthur O. Lechner, who served as our organist for over thirty years. Mr. Lechner seemed pleased with the chairman artistic product of the Agnes Lindsay Studios. Mr. Lechner was also presented with a book of Chopin music. The neighbors say he will wear out a book a year, at his rate of practice since he got his new Chickering Gorand.

     Quite a shifting of our population is noticeable lately, nine establishments (if we include Dr. Frank Doering's lonely apartment) are now located out near Ben Hur Street and Braddock Avenue. The tendency to "flock together" would seem to give some indication as to what kind of birds we are!
     H. S.

     RIO DE JANEIRO.

     Writing under date of March 28, 1926, Snr. Xafredo says in part: "In order to comply with your request, I will make some comments upon the sensational adventures of my voyage to Portugal last year, which far eclipse those of the celebrated Tartarin de Tarascon (by Alphonse Daudet). My extraordinary adventures in Portugal do not, however, measure up to your hopes, but perhaps will furnish you a hearty laugh. Religiously speaking, this journey was a true debacle; from a mundane standpoint, it was a joy to me as a great physical relaxation. I will make an effort of the memory to describe this sad peregrination on my part athwart scepticism, in which I bore an umbrella instead of a staff, and went without sandals in order to shake off the dust of my feet at the door of those who would not receive me. . . .I think that Portugal has frankly entered upon a real state of spiritual desolation. The inhabitants, who formerly were obedient and pacific, and in religion either rigidly Catholic or sensually materialistic, have leapt into a disorderly in submission, pompously boasting of being free-thinking in their religious liberalism. But what they term free-thinking is in reality not thinking about anything.

     "Catholic padres, the majority of whom are severally distributed in the little groups that comprise the rural population, lacking culture and of a curtailed intelligence, retain in their rough hands the reins of a narrow fanaticism; and with their stupid incapacity, as soon as the brute side begins to kick up its heels, let go the reins in their terror, thus permitting their mounts to disperse their dock with their kicks. When, later, the tonsured superiors saw the resultant desolation, they began to make diplomatic concessions, but I am sure they will never again attain to the prestige they had enjoyed.

     "In the midst of all this perturbation, there has been a noteworthy infiltration and development of Protestantism, formerly almost unknown, but now counting quite a number of ecclesiastic sects or groups which have begun to distribute the Bible in all corners of the country. But Protestantism, which in Anglo Saxon countries becomes arid and dry, seems to take on a kind of infiltration of charity and love among the men of our race. I have, in fact, noticed that its saving faith has found but a difficult reception, with the result that a miscellany has ensued which perhaps has sheltered them from fanaticism. While I could obtain no concession on the side of Catholics, I was met among the New-Protestants with a frank and welcoming discussion, quite different from the contemptuous derision of the former or their rancorous flight as if they had seen the devil before them.

     "My first act on arriving at Lisbon was to publish a notice in the most widely read newspaper, inviting persons or groups interested in Emanuel Swedenborg to communicate with me.

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I received several replies, and opened the envelopes with curiosity and hope. But what a sad deception I found! Some were from quacks who lived by occultism, charlatanism or a venial hypnotism, and the remainder gave signs of a merely sickly curiosity. Finally I betook myself to a Theosophical Society, where I talked at length about Swedenborg's works; but notwithstanding the fact that this group was composed of intellectual personages and erudite men, I noticed that the name of the Revelator only awoke, and among a bare few, some vague impressions of a man of science who later was overwhelmed by visionary fanaticism.

     "Among my old friends I met some of good will whom I succeeded in convincing as to the truth that our Lord Jesus Christ is God Himself, after we had examined the Gospel of John with close attention. I gave them copies of our Journal and a list of the books of our Doctrine, and they all promised to write to me; but up until now-nothing!

     "Thus did I try to spread the little seed I had collected, not as a sower, but as a simple servant essaying to sow it in my own land. But only the Divine Providence can make it sprout today. In my inmost thought I feel that the time has not yet come for this, because it seems that Providence will first make use of Protestantism to spread the letter of the Word which was unknown in Portugal until recently."

     The writer also states that be had received a letter from Snr. Carvalho, who has been attempting New Church missionary work in Oporto. This gentleman, a convert of Snr. de La Fayette, understands the Doctrine in the manner of his teacher, and to a certain extent, though less convincingly, he reflects a similar prophetic spirit. While Snr. Xafredo is not hopeful of any successful issue of missionary work so tarried on, it is not impossible that the presentation of New Church teachings with a mixture of occultism and fanatical enthusiasm may arouse an attention which a sound and lucidly rational propagandism of the Doctrines is not able to awake, as Snr. Xafredo admits. I have often thought that, in Providence, Snr. de La Fayette's mixed way of presenting our doctrines achieved a success in Brazil, where a sound method, unmixed with occultistic and curiosity-arousing elements, would probably have passed unnoticed.
     E. E. I.

     TORONTO, CANADA.

     Our notes in the March issue dealt only with the missionary phase of the Olivet Society's activities. We now briefly describe some other events. The celebration of Swedenborg's Birthday was one of the most enjoyable it has been our privilege to attend. The usual sumptuous repast, productive of the sphere of receptiveness so necessary to an event of this kind, was done full justice, after which we listened to remarks from the toastmaster, Dr. E. K. Richardson; a poem by Snoilsky, read with good effect by Mr. A. Sargeant; and then, whilst our Pastor was in the midst of his endeavors to carry our minds back to Swedenborg's time, there came a loud knocking at the door,-a most unusual, and, we thought, unwarranted intrusion upon the enjoyment of our meeting. A somewhat strange-looking individual, dressed in the style of a Lutheran minister of about 1800 A. D., was ushered in, and announced as Dean John P. Odhner,-the first clergyman of that ilk, and great-great-grandfather of the Rev. Hugo L. Odhner. In the somewhat embarrassing and rather awkward situation thus created, the "Dean" and the Pastor proceeded in true Odhnerian fashion, by quip and retort, to take the wind out of each other's theological and pastoral sails, much to the edification and amusement of the onlookers. The "Dean," from his notebook, gave a full account of his visit to Swedenborg. Then Mr. Addison Lyman, by a recitation of all the modern developments he could think of, sought to convince the "Dean" that he had come into present day conditions, but with limited success.

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We hesitate to put in print the impression he seemed to have gained of us, so we leave it to the imagination of our readers. Dr. W. A. McLaren made a splendid "Dean." His native wit and humor, with his knowledge of his subject, carried him through a somewhat difficult task with much credit.

     The Choral Club (of mixed male and female voices this season) gave a very enjoyable evening's music on Sunday, January 31st. The President, Mrs. Theodore Rothermel, and the Directress, Miss Rhoda Ebert, have spent much time and energy upon this work, and our thanks are due and given to them, and to the Chorus, for the pleasure derived from their efforts.

     On Palm Sunday we had the usual joint service with the children, who marched in procession and decorated the chancel with flowers. Our chapel was nearly filled, and, as always, this service was marked by the added sphere of the children. We also had a short, simple service on Good Friday evening, when, as also on Easter Sunday, the Pastor gave us discourses appropriate to the occasion.

     Another social event, on April 5th, was a very enjoyable affair. Mr. and Mrs. Thompson were in charge, with Mr. and Mrs. T. Smith as host and hostess. The Piece de resistance was a presentation of Stephen Leacock's "The Raft," by Mr. Alec Craigie and Miss Doris Raymond. It was exceedingly well done, and we are looking for more from the same and added sources.

     Probably the outstanding event so far this year has been the visit of the Rev. C. E. Doering, by appointment of the Bishop and sponsored by the Sons of the Academy. His presence in our Day School and his addresses to the Society were thoroughly appreciated, and we trust and believe his stay will be productive of a fuller development of our educational system along the distinctive lines of the Church. We are grateful to all who made this visit possible, and particularly to Mr. Doering for the sympathetic and able fulfillment of its object.
     F. W.

     REPORT OF THE VISITING PASTOR.

     After six months, I again visited WINDSOR, ONTARIO, and DETROIT, May 1st to 5th. In the meantime, two visits had been made by the Rev. Gilbert H. Smith of Glenview, Ill., which were greatly enjoyed by the circles. Services were held at Windsor on Sunday, May 2d, at which there was an attendance of eleven, including children. In the evening there was a gathering for a social supper and a doctrinal class at the home of Mrs. Day in Detroit, at which fifteen persons were present. The class was more than usually interesting because of the many questions that were asked. On Monday evening there was a class at Windsor, and on Tuesday evening another at Detroit. Instruction was given four times to the children at Windsor; and, to mention Mr. Smith again, I would say that the children were delighted with the lessons he gave them.

     At ERIE, PA., six months had also passed since my last visit, and during this time the Rev. Homer Synnestvedt was with the circle twice, to the great pleasure of all. Mr. Synnestvedt here, and Mr. Smith at Windsor and Detroit, rendered these services in order to make possible my southern trip during the month of March. Two evening doctrinal classes were held, with an attendance of eight each time. Instruction was given the children on Saturday afternoon. On Sunday afternoon, May 9th, the circle gathered for services at the home of Mr. and Mrs. Victor Waelchli, at North East, sixteen miles from Erie. There was an attendance of fifteen, of whom twelve partook of the Holy Supper. Afterwards there was an enjoyable social supper.

     Two days were spent at YOUNGSTOWN, OHIO, With the circle to which Mr. Synnestvedt usually ministers.

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On Tuesday evening, May 11th, a doctrinal class was held, at which eleven persons were present; and on the following evening there were services, with the same attendance. The friends here have an earnest interest in and affection for the Heavenly Doctrines.
     F. E. WAELCHLI.

     CLINTON, ILLINOIS.

     Many years ago, a young man floating down the Mississippi River in a flat boat shed a book out of the water. It proved to be a copy of Heaven and Hell! He accepted the Doctrine as a new revelation from heaven. His name was Edward Porter, and later, while teaching school near Clinton, Ill., he made a convert of Miss Lucy E. Mills, to whom he was married on June 18, 1855. A New Church minister, the Rev. Mr. Storey, officiated at the wedding, and Mrs. Porter was baptized on the same day. Mr. Porter served for two years in the Union Army during the Civil War, and afterwards studied Homeopathy and took up the practice of medicine.

     Twelve children were born to Dr. and Mrs. Porter, nine of whom grew to maturity, and eight of whom are still living. Dr. Porter died in 1819, leaving his widow with this large family, the youngest being three months old. During the Doctor's life, the Rev. J. R. Hibbard and other New Church ministers visited them occasionally, and baptized their children. The Porters' zeal for the Church is indicated by the fact that all the sons were given the names of prominent New Churchmen, the oldest being called "Chauncey Hibbard" after the Revs. Chauncey Giles and J. R. Hibbard. After the death of her husband, Mrs. Porter did what she could to bring up her children in a reverence for their father's religion, and in the faith of the New Church, but they all married out of the Church, and several of them lost interest in it.

     In recent years, the Rev. L. G. Landenberger paid monthly visits to a little circle in Clinton, consisting of Mrs. Porter and her three daughters and their children. About three years ago, her grandson, Mr. J. C. Wilson, decided to study for the ministry of the New Church, although married and having a family of three children. He attended the Convention Theological School at Cambridge, Mass., but there found an attitude toward the Writings which was contrary to the teachings he had received from his grandmother, and this led him to abandon the course. On his way home he visited Bryn Athyn, and this resulted in his entering the Theological School of the Academy, where he studied from January to June, 1924, when the demands of his business
compelled him to discontinue his studies. Returning to Clinton, he threw himself with the greatest zeal into the effort to revive an interest in the Doctrines with all the members of the Porter family he could reach. The result was that, about a year ago, six persons, consisting of Mrs. Porter, three of her daughters, and Mr. and Mrs. Wilson, joined the General Church.

     On May 5th, Mrs. Porter passed into the spiritual world. Funeral services were held in the old home built by Dr. Porter over fifty years ago, and the congregation consisted largely of Mother Porter's descendants and relatives to the fourth generation. In my remarks on that occasion I dwelt upon the two essentials of the New Church faith, which she had rejoiced to find in her youth, together with her beloved husband,-namely, the supreme Divinity of the Lord Jesus Christ, and the shunning of evils as sins against Him. The interest and reception were wonderful. It was an experience I shall never forget. After the funeral, a son-in-law came to me again and again to tell me that my talk had cleared up points that he had seen dimly but never dearly before. A granddaughter said nearly the same thing. Both wanted something to read, and were liberally supplied by Mr. Wilson. Many expressed their joy in hearing these essentials of the Heavenly Doctrine and their wish to know more.
     W. L. GLADISH.

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ACADEMY OF THE NEW CHURCH 1926

ACADEMY OF THE NEW CHURCH       WM. WHITEHEAD       1926




     Announcements.



     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church, to hear and consider the reports for the academic year, 1925-1926, Will be held in Benade Hall, Bryn Athyn, Pa., on Saturday, June 5, 1926, at 10 a.m. and 3 p.m. The public is invited to be present.
     WM. WHITEHEAD,
          SECRETARY.
BRITISH ASSEMBLY 1926

BRITISH ASSEMBLY       Various       1926

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Twentieth British Assembly, which will be held at Colchester on Saturday, Sunday, and Monday, July 31st, August 1st and 2d, 1926. All expecting to be present, even though providing their own accommodations, are requested to communicate as early as possible with Mr. F. R. Cooper, 11 Hospital Road, Colchester; or with the Secretary at 162 Maldon Road, Colchester.
     N. D. PENDLETON, BISHOP.
     F. E. GYLLENHAAL, SECRETARY.
PROPERTY FOR SALE 1926

PROPERTY FOR SALE        CREBERT BURNHAM       1926

     Opportunity for New Church people to settle in the community at Glenview, Illinois. One lot offered, 75 foot frontage, favorably located in The Park near the entrance. Apply to
     MR. CREBERT BURNHAM,
          Glenview, Ill.

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TWENTIETH BRITISH ASSEMBLY 1926

TWENTIETH BRITISH ASSEMBLY              1926

     TO BE HELD IN COLCHESTER, JULY 31ST TO AUGUST 2D, 1926.

     Program.

Saturday, July 31st.
6:00 p.m.-Tea.
8:00 p.m.-First Session. Address by the President, the Rev. R. J. Tilson.
Address by the Rev. Homer Synnestvedt. Subject: "New Church Education."

Sunday, August 1st.
11:00 a.m.-Divine Worship. Preacher: The Rev. Homer Synnestvedt. Subject: "Losing the Divine Sanction." (Psalm 51: 4.)
1:00 p.m.-Dinner.
4:30 p.m.-Administration of the Holy Supper.
6:00 p.m.-Tea.
7:00 p.m.-Second Session. Address by the Rev. Albert Bjorck. Subject: "The Visible God of the New Church."

Monday, August 2d.
11:00 a.m.-Third Session. Address by the Rev. Fred. W. Elphick. Subject: "New Church Education; Its Present Outlook and Hope for the Future."
1:30 p.m.-Dinner.
3:00 p.m.-Business Session.
5:30 p.m.-Tea.
8:00 p.m.-Assembly Social.

     The services and meetings will be held in the church of the Colchester Society, Maldon Road. The meals will be served in a marquee at the rear of the church. Meal tickets may be obtained from Mr. A. J. Appleton or the Secretary, Rev. F. E. Gyllenhaal, 162 Maldon Road, Colchester. Single meal tickets will also be obtainable.

     The men attending the British Assembly are cordially invited to be present at the Sixty-fifth Meeting of the New Church Club, London, which will be held at Ye Olde London Restaurant, Ludgate Hill, on Friday, July 30th, at 7 p.m. The Rev. Homer Synnestvedt, of Pittsburgh, Pa., U. S. A., will deliver an Address on this occasion. Subject: "Too Much Doctrine."

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TWELFTH GENERAL ASSEMBLY 1926

TWELFTH GENERAL ASSEMBLY              1926

     Program.

     KITCHENER, ONTARIO, JUNE. 14-20, 1926.

Monday, June 14th.
8:00 p.m.-Reception.

Tuesday, June 15th.
9:30 a.m.-First Session of the General Assembly. Address by the Bishop of the General Church.
8:00 p.m.-Evening Session. Address by the Rev. Wm. Whitehead. Subject: "The Academy of the New Church:1876-1926." Illustrated with Stereopticon Views.     

Wednesday, June 16th.
9:30 a.m.-Second Session of the General Assembly.
10:30 a.m.-Address by the Rev. Hugo Lj. Odhner. Subject: "The Sources of Early Christian Thought."
2:00 p.m.-Academy Finance Association.
3:00 p.m.-Meeting of the Corporation of the General Church.
8:00 p.m.-Evening Session. Address by the Rev. Gustaf Baeckstrom. Subject: "Missionary Work."

Thursday, June 17th.
9:30 a.m.-Third Session of the General Assembly.
10:30 a.m.-Address by Randolph W. Childs, Esq. Subject: "A View of Early Academy Thought."
3:00 p.m.-Afternoon Session. Address by the Rev. F. E. Gyllenhaal.
8:00 p.m.-Entertainment.

Friday, June 18th.
9:30 a.m.-Fourth Session-of the General Assembly.
10:30 a.m.-Address by the Rev. W. B. Caldwell. Subject: "Academy Education in the Home."
3:00 p.m.-Session of Theta Alpha.
-Meeting of the Sons of the Academy.
8:00 p.m.-Entertainment by Theta Alpha and Women's Guild.
-Entertainment by the Men's Club of Carmel Church.

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Saturday, June 19th.
11:00 a.m.-Divine Worship. Ordinations.
-Sermon by the Rev. Alfred Acton.
6:30 p.m.-Banquet in Celebration of New Church Day. Rev. Karl R. Alden, Toastmaster.

Sunday, June 20th.
11:00 a.m.-Service and Administration of the Holy Supper.
ASSEMBLY INFORMATION 1926

ASSEMBLY INFORMATION              1926

     Housing.-The Carmel Church extends a cordial invitation to all members and friends of the General Church, and will provide for the housing of all guests. Intending visitors will please notify Mr. J. Edward Hill, 234 Mary Street, Waterloo, Ontario, Canada, at the earliest possible moment.

     Meals.-From Monday, June 14th, to Sunday, June 20th, inclusive, meals will be provided at a rate which will not exceed $2.50 per day.

     Railroad Arrangements.-Those making connections with the Canadian Pacific Railway will please note that a transfer must be made at Gait, Ont., from this line to the Gorand River Railway electric line, the latter connecting at Kitchener Junction with the Kitchener Street Railway, which passes Carmel Church. Those coming by Canadian National Railway arrive at Kitchener Depot.

     The Transportation Committee, wearing badges of Red and White ribbon for identification, will meet all trains. Members of the Committee will be at Kitchener Junction Station of the Gorand River Railway, and at the Kitchener Depot of the Canadian National Railway.
     THE ASSEMBLY COMMITTEE.
NEXT ISSUE OF NEW CHURCH LIFE 1926

NEXT ISSUE OF NEW CHURCH LIFE              1926

     According to custom, the July and August issues of NEW CHURCH LIFE will contain the Journal of the Twelfth General Assembly, as well as the Addresses delivered on that occasion, and will be mailed to subscribers on or about August 1st.

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ADDRESS TO THE TWELFTH GENERAL ASSEMBLY 1926

ADDRESS TO THE TWELFTH GENERAL ASSEMBLY        N. D. PENDLETON       1926


[Frontispiece: Photograph of the Carmel Church Building, Kitchener, Ontario. Photograph of the Kitchener and Waterloos Collegiate, auditorium at the right, with home of Mr. Rudolph Roschman beyond.]

NEW CHURCH LIFE
VOL. XLVI          JULY, 1926           No. 7
     It is a happy circumstance, and convenient, that the fiftieth anniversary of the Academy falls within the year of the triennial Assembly. This coincidence enables the Church as a whole to celebrate that notable movement which culminated in the founding of the Academy schools, on the one hand, and the General Church on the other.

     That our present organization of the Church is an offspring of the Academy, paired with the former Pennsylvania Association, is so well-known that it needs no proving. In fact, the General Church is even at this day called by the Academy's name. The several changes in the series of formal Church organizations which operated under the Academy's inspiration, such as the Pennsylvania Association, the General Church of Pennsylvania, the General Church of the Advent of the Lord, and the General Church of the New Jerusalem, were, in fact, little more than changes in name, made necessary by the exigencies of a gradual and increasing divergence from the parent body,-the General Convention. At no time, however, was there any change in the fundamental principles of the original Academy; and certainly no one will question either the right or the propriety of the General Church at this, its twelfth Assembly, in commemorating the birth of the Academy even as its own natal day.

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     Many things will be said on this occasion in recollection of the first days of that vital movement which so profoundly affected the lives of all who are present here; and this especially by those of the older generation, whose minds are stored with Academy lore, and whose memories recall many of its notable events. Songs will be sung in praise of "our own Academy," identifying that much-loved name with that of "our glorious Church," to which we confess supreme allegiance, and for which we have, so far as in us lies, made willing sacrifice, and to which we hope our children may, in like if not in greater degree, offer their gifts of love as to the one object worthy of a life's devotion.

     However this may be-and that it may be in large part, if not the whole, we confidently believe-yet let us mingle with our rejoicing a reflective vein of thought, and for the moment consider that the time is near at hand when we as a church, or as a body thereof, shall awake to the fact that we have a considerable history behind us. The first result of this may be that we shall be not unlike a child who begins to discern his parents' failings, and from love would cover them; or perhaps like a youth who permits the edge of criticism to cut in upon his idyllic dreams. Certainly we shall find that the process of uncovering the past brings with it pain, as well as pleasure. Yet the doing of this will in the end prove both needful and salutary; for all things that live and grow must change, and the change, if beneficial, must not only look to the future, but must have due regard for the past,-that inevitable past, which, to the last detail, is written in the book of life, written in form as a human story, but which, when inmostly read, is known to be the writing of the will of God. Thus to know the past gives wisdom its foresight of the future, and enables it to provide therefor with enlightened confidence. To this end, however, a period of time is necessary in order that a picture of the past may be drawn objectively and viewed impersonally with the detachment of distance.

     We may not, I think, quarrel with this coming critical review,-this estimating of our ecclesiastical record with the intent of laying bare, if need be, its points of weakness and discovering the things which should be strengthened. In truth, we would not have it otherwise. We, of all men, should understand this need of continual readjustment, not only because of the principle of growth involved, but also because we in our own day and way were called upon to meet this need, and answered the call as best we could.

387


I say that we should understand; and yet, with childlike reverence and jealousy for our fathers, we may question whether the full truth will come to light and prevail, whether non-essentials may not be taken as of greater importance than they deserve, because of their sometime prominence.

     But, whatever the tone of the estimating voice of history in surveying our past, whatever the error arising from the evidence of changeless type concerning the human and fallible side of the Academy movement,-it will be granted, I think, that the Academy was founded upon essential and needful truth, and, as well, that that colorful organization embodied a great spirit. Certainly it inspired distinguished men and women to an enthusiastic devotion unparalleled in the history of the Church. This devotion was such that it sustained, through a long period, the discouragement incidental to a slow-growing body, whose standards were adverse to the surrounding world; and through that same period it maintained itself in the face of a keen and unremitting antagonism within the Church. These disabilities the Academicians accepted as their portion, as the price they must pay in the interest of their ideal of what the New Church is, and must be, in fact, in so far as they were able to make it so in their own lives and in their own ecclesiastical organization.

     However, an ideal is ever a luminous thing, and sometimes illusive as it is conceived in the mind's imagination. A spiritual ideal is a God-given vision, but man's ultimation of it may be but a feeble attempt, and ineffective; more so than he at the time thinks. Herein there is always a certain amount of self-deception. In the heat of the moment, man imagines the thing done; by the light that flashes in his mind, he perceives it as accomplished. Yet man's deeds are ever unequal, and his words inadequate; and still more failing may be the written record to convey to others in after days the high spirit which moved in the beginning. Besides, the hand of time casts a chilling and obscuring mist, so that, in after days, only a faint reminder may be visible of that which once seemed a great light casting its rays deep into the future.

     One is impressed with this by reading old documents,-the records of some past event which stands dimly yet impressively in the mind of the reader as a part of his own life.

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His first impression may be that there seems an almost total absence of that which made the day to him a, great experience. His mind is appalled at the seeming inadequacy of the record, and not a little indignant that history must depend on so poor a document. But a second thought brings some relief, even as a second reading may restore something of the atmosphere of the bygone day, stirring half-forgotten memories, and causing the spirits of the dead to walk again. But this is only in the mind of the one whose life runs back to the event described. The historian must build his picture by other than awakened personal memories. His method must be a painstaking reconstruction, based upon an intimate knowledge of details of the written record. He must have a lively imagination, and be keenly sensitive to the underlying factors. If he be thus gifted, he may divine the true value of an event more clearly than those who engaged in its performance. Certainly he will go more deeply than surface evidence, in his effort to grasp the purpose, the moving spirit, apart from its superficial ebullitions;

     In so far as the Academy is concerned, it will doubtless be judged, not only by the extensive and sometime fallible evidence of its written account, but also by the fruits of its works. In this, our concern, if concern it be, is only as to those things wherein recollection runs counter to that which must hereafter be the only witness. This, however, is but a human complaint, common to all who have lived long enough to read in print the story of some of their own impressive memories. While the seeming inadequacy, if not inaccuracy, of the account may disturb, yet it will perhaps matter but little in the total summing. In this connection I recall a saying of the early days: "Those who write of us will be more just than we are." It may be so. It will be so, if the historian has no axe to grind. If he has, then indeed will history become a partisan weapon, and the story thereof a lie.

     II.

     As for myself, I believe that the Academy has from the beginning been in possession of the ark of the covenant. And, moreover, I believe that this most precious possession has been guarded of Providence by many means, even at times by a cloud of misrepresentations and seeming evil; or, what is the same, that its life-giving message to the Church concerning the true nature of the Writings has often been obscured by suspicion of its purpose.

389


Certainly that message itself has been thrown back upon the Academy as a high assumption whereby it sought to bind men to its rule. This, joined with the fact that its schools for the training of children in the faith are nowhere so unpopular as within the walls of the nominal Church, gives conclusive evidence of the prejudice which has caused the Academy to stand in isolation, and, it may be, under the protection of adversity, until the time of its coming forth in strength from its long-time dwelling in a wilderness which has proven both hostile and favorable.

     The Academy's truth concerning the nature of the Writings, and the works of its schools as spiritual charities, are the important things. Nothing else matters greatly; or rather, all things else are of concern in the degree that they support or weaken this essential doctrine and these scholastic undertakings. If we have in the Writings of the Church an authentic revelation from heaven, then must that revelation be our guide, and its commands obeyed as the Word of God to His Church. Why the difficulty with this? Is the revelation from heaven, and yet not from God out of heaven? Is it because the revelation is doctrinal? And yet is not that the meaning of the Holy City,-a doctrinal revelation?

     The Academy's understanding of the crying need of the Church, on the one hand, and its direct interpretation of the Apocalyptic vision, on the other, could only result in the raising of doctrine to the point of Divinity. And the doctrine so raised could be no other than that contained in the Writings. It was clearly seen that to stop short of this would encourage a fatal recession on the part of the Church. But could this advanced view find acceptance? Its solemn promulgation found the followers of Swedenborg,-the readers of his Writings,-in large part not ready to receive it. For the majority of New Churchmen of that day were under the dominance of an old idea,-a prohibitive idea, which, in former times, or before the Writings were given, was not without its justification. That idea was, that if a thing was doctrinal it could not be Divine. Up to that time, doctrine stood in the thought of man for a human interpretation of the Word of God,-something formulated with reference to the Divine, and as such, whether true or false, fallible because human.

390


Under this definition, Swedenborg could indeed be given the superior place among enlightened writers of creeds; he could stand first among the great spiritual interpreters, and this by virtue of a special illumination which gave him a peculiar place as the herald of a New Age, which Age, in its fulfilment, would indeed constitute the Second Coming of the Lord, though by the necessities of the case Swedenborg must be classified as somewhat less than a fully commissioned prophet of the Lord, and his inspiration as falling short of true Divinity.

     Certainly it is true that the rationalistic creeds, the confessions of faith, and the books of doctrine in the Christian Church were but fallible attempts to penetrate the Divine mysteries of the Word of God. And yet we note that these attempts, in Providence, established a mode of inquiry and a manner of statement which essayed to express in rational language and direct speech the very heart of all Divine mysteries, and in so doing succeeded in raising vital questions which called for, and in time received, a Divine answer, which answer, being finally given in the Writings in the form of Christian doctrine, thereby fulfilled the Apocalyptic vision of the descent of the Holy City.

     Yet New Churchmen could hardly grasp the full significance of this doctrinal revelation, because of the mental prepossession that if a thing was doctrinal it could not be Divine; and, as said, there was some excuse for this. On the other hand, tradition readily granted the thought of Divinity as touching the Scriptures. New Churchmen found no difficulty in ascribing Divinity to the old, cryptic, correspondential revelation, wherein was veiled a Divine meaning by virtue of its significative words and its representative action. The mystery of this kind of writing was intriguing. It seemed easy to grant Divinity to the sayings of the prophets, couched as they were in imagery of unusual power; and the thought gave ready assent to the deeds of Abraham as-a Divine representation. But when it came to the precise formulation of doctrine adapted to a rational mode of thought, this was another matter. In a sense, the doctrine was thought of as a revelation, but it could hardly be the Word of God. Not being written in accord with the ancient correspondential mode, its meaning was readily comprehended, and this presented its own difficulty. The feeling was insistent that doctrine, however rational, however true, could not be Divine.

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It was difficult to perceive that the mystic meaning of the prophets, and the deepest significance of the patriarch's history, was but doctrine,-Divine doctrine. And if this was perceived, as in some part it was, yet the thought of the Church could hardly be brought to a full realization of it, because of the old inhibition, and because "the internal sense of the Word" was in some vague way conceived of as something other and above doctrine.

     Much was written about correspondences, as the characteristic sign of the Word of God, and as the key to open its internal sense; but there was failure to perceive clearly that these correspondences were quite servilely dependent. And so the notion grew that one could open the internal sense, if only he knew correspondences. Yet a knowledge of this science, unchecked by the Divine Doctrine that lies at the heart of the Word, could only lead to spiritual vanities, and at best become the vehicle of unclarified sentimentalities, which in no small degree became the mental pabulum of many New Churchmen.

     Contrariwise, the Academy took its stand upon the Divine Doctrine as the true key to the internal sense, holding that, apart from this key, a knowledge of correspondences would become a form of intellectual trickery, and a means of magic persuasions. As a consequence, in the Academy, the study of correspondences was subordinated, and doctrine was exalted. For this cause the Academy brought upon itself, and rightly, the name of a doctrinal Church. Yet the implication was misleading, in that it was the intent to speak herein of doctrine apart from life, or perhaps to concede that the state of the Academy was like unto the first state of the reforming man, wherein doctrine is chief, and life secondary; which, in point of fact, is a state of temporary faith alone, or, at best, of faith pending conjunction with charity. This presented a charge, the gravity of which it is difficult to realize at this day. It is indeed true that the first state of reformation exalts doctrine as over against life; but in this case man's doctrine is not yet truly Divine, but rather human, and a part of his conceit. It is revealed, and the revelation is true, that, in the individual, charity of life is that which raises doctrine to the point of Divinity; and it is also revealed that safety for man lies in this elevation, for thereby the doctrine is separated from the man's material loves, and by its elevation removed from the conceits and vanities of his proprium.

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     It is only when this lifting up occurs that man, in himself, perceives the Divinity of doctrine. This, however, is an individual or regenerative experience, and cannot be taken as a confession of faith for the Church. The faith of the Church must not wait on such an experience with any man. That faith is a matter of definite revelation, which is given to all men. Not even the degree of Swedenborg's regeneration may be advanced as the ground of this faith. Only the revelation itself may be so taken, even the revelation given through Swedenborg, by virtue of his Providential appointment, his official enlightenment, and in this way given to all men, of all states of mind and life, in final and formal fulfilment of the Apocalyptic vision of the descent of the Holy City from God out of heaven.

     That which came down from heaven to earth was a complex of Divine Doctrine, "continuous" from and with God; and in its coming it was signed and sealed as the Word of God by its writing as the internal sense thereof. This internal sense is one with the Divine Doctrine, and that Doctrine is the Divine Truth which is the whole Word of God. Indeed, the Divine Doctrine in its totality is the Word, not only as to its supreme sense, but also as to its internal and its literal sense. But may we identify this Doctrine with the Writings? And was the Academy right in doing this?

     III.

     During the past fifty years many pages have been written in proof or disproof of the claim that the Writing; are the Word; and the argument is still under way, and will perhaps be pending for years to come. The Word on every plane is Divine Doctrine, and it must be allowed that this Doctrine is with verity raised to the point of Divinity. For the Writings themselves, on more than one occasion, insist on this view of the true nature of doctrine; as when, in several places in the Arcana, the statement is made that the Lord Himself is Doctrine, for which cause it is pointed out, He, when on earth, was called a Prophet. Moreover, it stands evident that the revelation of His Second Coming presents Him as manifest under the form of Christian doctrine, and after the manner of its direct mode of statement. How, then, may we find warrant in breaking the "continuity" of this doctrine with the Divine?

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     In the history of the New Church, the Academy movement parallels that early process with Christians whereby the New Testament was given place with the canonical Scripture of the Jews as the Word of God. The process, and possibly the conflict, by which this elevation was brought about is hidden by time. But the fact is well-known that the first Christians regarded the Old Testament alone as the Word. And we at this day are convinced that, unless the New Testament had, in the minds of Christians, been raised to a Divine status, the Church could not have been established on its own basis separate from Judaism, but would have been held as a bond sect within the confines of the parent Church, and would in time have been submerged in that moribund religion.

     We cannot escape the force of this parallel, nor its conclusion that unless the New Church stands clearly distinct from the Christianity of past ages,-not indeed as non-Christian, but as the new and true Christian religion,-its doom is sealed. And, moreover, unless it stands foursquare upon its own Revelation, drawing thence its vital inspiration, it will fade from the pages of history as an errant sect, which, because of its strange doctrines, could find no permanent foothold in the tradition-bound thought of Christians. In this matter there are no two ways. Distinctiveness is the sine quo non of the Church's preservation. From the Academy stand in favor of this distinctiveness there must be no recession, nor any doubtful seeking of another way around. "No compromise" must still be our shibboleth. The word "compromise" is, for the New Church, a word of ill omen. It signifies not only the beginning of departure from principle, but also the weakness that comes of a lost hope. It is the sign of that first yielding which leads to final capitulation.

     A realization of this will enable us to understand sympathetically the intransigent attitude of the men who founded the Academy, and to appreciate at its full value their determination that those only should be called to take a definite part in the new movement who could stand the test of very searching requirements. Having partaken of the wine of the new truth, the Academicians refused any other communion, and insisted on a radical stand in favor of a distinctive and separate church life, and this even to the cutting off of former associations, lest by such associations weakness should come and confuse the issue.

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This attitude became effective, at least as to those associations which placed constraint upon the free development of the new state of thought and life in the Church. This was the social Academy, and truly it was an exclusive body, having the charm of self-sufficiency. By this I mean that life within its bounds seemed a full measure to its members. Confined, indeed? Ah, yes. And in time its borders broke, but the great purpose,-the Divine principle which it nourished in seclusion,-was taken up and carried forward. For this cause its children are gathered here today.

     We speak but mildly when we say that the first Academicians were uncompromising. Their determination brooked no opposition, and their drastic pronouncement of positive doctrine brought forth replies which placed their opponents in a negative position. It could hardly be but that such an attitude should give offense to many, especially to those whose hearts were tender with charity,-that charity which caused them to seek union with, and find good standing among, their brethren of other persuasions. To these the Academy, bold in its attack, incautious in its statements, and emphatic in its opinions and judgment, must needs give serious offense, if not cause for alarm; for to its opponents, its open propaganda was not only an exaggeration of the truth, but also compromised them in the wrong direction. In effect, it misrepresented them to their friends, by making of no avail their gentle apologetics. And we may also note in passing that the Academy did that which was still more unforgivable, when, with the heedless hand of youth, and with courage in God, it opened the door and let certain hidden ghosts escape which frightened many. Can we wonder at the well-known consequences? And is it not clear why those who were careful of and sensitive to public opinion should feel the need of "suppressing" the invisible but rampant Academy, and that, when this failed, a long-lasting silence, a total ignoring, should be imposed?

     In the meantime, the Academy pursued its independent course in a separated body, while the parent organization reset itself more peacefully in its own ways. Time passed with no apparent healing of the breach, and the two bodies continued on divergent ways. Occasionally the question arose, What of the end? Would the divergence increase, or would the curve of Providence bring them together again?

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It seemed, indeed, that the impelling movement in the older body was carrying it ever further afield from the goal which the Academy had set for itself, and that this, its outbound course, was leading to the vanishing point. For the Academy it may be Said, that while it has become somewhat milder in its manner, and perhaps more circumspect, certainly it is less youthful in the finality of its judgments upon all things under the sun; nor is it disposed to martyr itself, unless martyrdom should become a necessity, Yet it has, we believe, remained firm at heart and true to its birth giving principles. It has steadily championed the cause of the Writings as the Lord's Word to His New Church. It has maintained its schools through many years, and as many difficulties. It has raised a second, even a third generation, of loyal children, to whom it has striven with untiring zeal to impart the fire of its first love, and this with an encouraging degree of success.

     IV.

     If, in greeting the year of the Academy's Jubilee, we cast an appraising eye on its past, it is only that our eyes may be opened to see the way of its destined going,-the way in which it must go, by all the signs that accompanied its birth and the tokens that marked its way; for these may well be more controlling than an occasional will to change. Facts, or rather states, deep-seated in the past, produce a long line of sequences in the future; but rarely, if ever, is this line straight- forward. Its curve, though slight, leads round to seeming opposites. This may cause amazement, and yet the hand of Providence may be seen in it, leading to greater good. Consider the recent past,-that which may be called the "cathedral period" in the life of our Church. What a contrast with the Academy's secluded beginning its almost violent publicity affords! To us, the Cathedral stands as a fulfilment, as a sign of, and a blessing upon, that for which the Academy stands. Its effect upon the world around is quite other. And this effect imposes other responsibilities than those which we anticipated for our day and generation. No one can doubt that this remarkable turn in the wheel of fortune will bring far-reaching consequences. Certainly we shall be called upon to meet the ever-increasing pressure of our environment, the silent but insistent demand to yield accommodation.

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And, in this connection, what of the old spiritual blockade within the Church? Can it hold?

     If we have thought of the Academy as a victor; if we have taken for granted that its principles will prevail; and if we have become easygoing and overconfident; it may be well for us to take thought of the fact that, in entering upon the second fifty-year period of our life as a Church, we are confronted by what appears to be a radically new situation; and it can hardly be doubted but that we shall meet unknown trials, different from those of the past. In order to meet this new situation, there are many things which must yet be established, and some to be tried may be cast aside. This will call for an increase of spiritual energy in holding to those things which must not be sacrificed.

     No longer are we that one-time chosen band, the hardy few inured to strife, driven together by spiritual adversity, bound into a unit by the strength of a great principle and the power of a great purpose. We are of the second and third generation, more numerous and divergent in interests and disposition. Of necessity the state has changed. With growth, the Church has slowly and imperceptibly gathered to itself many benefits, many advantages, and also many conventionalizing influences. And so it has come to pass that we now have in our body the seeds of many things,-among others, those which, if they ripen, may lead to dissension in spirit and division in purpose. It could not be otherwise; for the seed of ruin and the seed of growth are ever planted side by side, like the trees in Paradise.

     No victory is ever permanently won; not by one generation for another, nor yet by a man for his fellow. For each man in himself, success today means failure tomorrow, unless the love of truth and courage is born anew in him with the rising of each sun. Let us, therefore, be mindful of the fact that the greatness of our fathers will the more surely point to our ignominy, if we turn aside from, or in any way compromise, the spiritual issue which they have handed down to us; if we do not, even as they, "joyously take the Heavenly Doctrine as our guide," and, in all that concerns the Church, look to the "Divine Revelation as the formulary of faith and the basis of action." (Bishop Benade, Prologue of Words for the New Church.)

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     I see before me a body of men and women representing a Church which faces the second half-century of its existence,-a body of the New Church emerging slowly from a position of minority, and from a place of obscurity, preparing for its coming responsibilities and possibly for advanced temptations; certain, indeed, to encounter adverse forces, and to attempt difficult adjustments. To this end it must be pliable, lest its strength should break. But all this can be done, if only we drink deep of the spring of revealed truth, and cultivate a quiet spirit, confident in the Lord and awaiting His good pleasure.

     As I look to the future I see new prophets arising, prophesying things both new and old. I can almost hear them calling to the opening ways and leading therein. Yet will it be then, even as now, and as it has ever been, that, in all human affairs, as touching things Divine, the state will be mixed and the Church will be tried. Council must be strong and united in holding for order and the keeping of the peace that stands for spiritual well-being. The passions of men must be guided, lest they injure the Church. Vanities of thought must be checked, lest they weaken faith. All this in the future, even as in the past. It will be the old, the human, story over again; and it is well so. Otherwise, life would lose its interest, and deeds their high purpose. For life,-that strange gift from God,-in its continuity, calls ever for displacements and renewals,-renewals from within and without; of the spirit from within, and of the body from without. And whatsoever stands in the way must give place, lest there should be a sudden end.

     We have been a body of men and women accustomed to a devotional reading of the Writings. This has, I think, been a chief sustaining means. It has been our way of Seeking, and may be of finding, that delight in spiritual things which is the one undeceiving evidence that the way is open for the founding of an internal church. The truths which feed this delight come to us in the form and structure of Christian doctrine, and this, some say, makes hard reading. Of Christian doctrine in its old formularies, the world, beyond a doubt, is weary. The cause of this is double. One reason is, that such doctrine has failed any longer to supply spiritual nourishment; and the other, that men's interests have fallen away from the consideration of creeds and the contemplation of the mysteries of the hereafter to the outer life of material facts.

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Natural interests, natural pleasures,-these hold sway. Against this double difficulty the Church must contend. And herein it may never hope to build where there is no ground. The appeal of the Writings can reach those only who have something of the old interest in doctrine as a spiritual guide, and who can feel that there is life therein, and at length perceive that life is there supremely. They must be of the remnant that is ever salvaged from a ruined religion, and which is destined, like the ark on the waters, to carry the old Divine traditions to a new people.

     The Christian remnant of this day, instead of being appalled by the formidable aspect of doctrine, must love and perceive the Divine of the Lord therein. They will know and love the Scripture, indeed, but not apart from the Divine Doctrine. They will perceive that, between the Writings and the Scripture, there is a Divine union, and that these two forms of revelation cannot be separated, lest the chief of all sanctities be violated; for this is the same as that sabbath sanctity which exists between the Divine of the Lord and His Human, between His Soul and His Body. In this the thought of Holiness is raised to its highest terms, and neither Swedenborg nor Moses is seen, save as a most humble servant. This sacred union and its kindred doctrines of glorification,-revealed in the Arcana as the leading theme of the internal sense, and as the very substance of the angels' thoughts,-can appear to the world-made mind of the present day only as faint shadows, ideas remote and valueless, fit only for the strained mind of a medieval ascetic. Yet the New Churchman loves these things, and regards them as bread, even that spiritual bread which strengthens the soul against life's deepest temptation, against the gravity of that troubled doubt which opens to the negation of all that is Divine.

     Truly doctrine,-the Divine Doctrine,-is the miracle of the age! And it reveals itself in unity and in multiplicity as one, and as innumerable many. In the complex of its structure it joins and departs like the ways of a great city. It is, in fact, the City of God. It is Heaven, and it is also the Church of ancient prophecy and present fact, destined to abide the ages; variable in form and state, yet permanent in its continuity; variable as men change in kind, but permanent as the will of God. Spiritual aliens may not walk therein.

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They cannot see to find it. And if, for a moment, it becomes visible, it appears as something faint and far away like a dream of that which is not. But to those whose delight is in truth, and whose joy is the good thereof, it is a very near reality, and present with each one according to the depth, the abundance, and the purity of his doctrine.

     And of these purity of doctrine is greatest. If that purity fails, the proprium with its defilements accedes and surmounts, and there is an end. Between these two there is a lifelong contest for supremacy, and the triumph of the one is given only by the defeat of the other. There is no compromise. Consider the well-known statement that "the church is the church according to its purity of doctrine." This teaching enlightens when it is realized that the purity of doctrine is equal to its Divinity; for no doctrine is pure unless it be Divine, and this is that which makes the church, and heaven also. This is that which alone is competent to prevail against the insurgent loves and the fevered conceits of man. This is that which alone is competent to raise up and maintain a church in a state of integrity, faithful as a bride in her vows, and obedient in waiting upon her Lord.



     DISCUSSION OF THE BISHOP'S ADDRESS.

     Rev. Alfred Acton: I have listened with very great interest to this paper. To me, in common with many others present here, it has been the review of events through which we have passed, the recollection of which brings many and varied feelings to our minds. I think the Bishop has given a true view of what we might call the spiritual history of the Academy-that is, a true evaluation of that spirit, the inception and growth of which has made the Academy. His closing words with regard to the purity of doctrine concentrate in my mind a thought which has been running through the whole of this great paper. If purity of doctrine is preserved, the Church will be preserved. But there are always two tendencies in the mind of man with regard to the preservation of the purity of doctrine. One is, that it must be preserved in the exact words of those who were the forerunners in a movement. The other is, that this doctrine is not to be stereotyped, and that it must be changed. Now both of those phases of thought may be equally destructive of the Church. A man may preserve the externals of doctrine, may fight zealously for the preservation of stereotyped forms, and yet be working towards the destruction of the Church. A man may reject those things, and still be working for the destruction of the Church. One party may stand for the traditions; another may be fighting to preserve what the other wishes to do away with, and still be equally destructive of the Church.

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     The Academy derives its strength, not from personalities, but from the fact that it was filled with a spirit of going to the Writings, of appealing to the Writings on all questions, for the solution of all difficulties. And it was from and in this spirit that it derived its conclusions, many of which have been preserved with us to this day, because we have seen their truth, and the truth has power. Some may have been modified, but they have been modified from the same spirit which led to their introduction. Only one thing will preserve our Church,-that is, the preservation of that spirit of going to the Writings, which alone will preserve the purity of doctrine in our midst.

     Let me say one word more. You cannot preserve in a body of the Church that spirit which is continually purifying doctrine, unless there is in the members of the Church the desire to investigate the doctrines of the New Church for themselves. In the beginning, the Academy was with a few men, but the movement spread because the friends of those few students of the Writings found support from others who loved the Writings. We owe our growth, not only to the leaders, but also to their supporters-men and women in the Church who rejoiced to find leaders who loved the Writings. And when something new was found in the Writings, they at once saw that it was something distinctive for the New Church; and they upheld the hands of their leaders. Leaders can only accomplish something where there is a spirit that receives leadership and supports it. So, if this Academy spirit is to be preserved in purity, by its ever new development and growth from the Writings, it will be possible only when, in the members of the Church, there is the spirit of going to the Writings, and of actually reading them and thinking concerning them.

     Rev. E. E. Iungerich: I was very much impressed by one phrase the Bishop used-a very singular phrase, and poetic: "The protection of adversity." What Mr. Acton has just mentioned was a great protection to the General Church-to the Academy-in its growth. On the one hand, there was a realization of something distinctly of the Lord, which few New Church people had ever seen; and that was a great guide; for if you see the Lord in something, that very reception of the Lord in the inmosts has something of the celestial in its quality. You remember the statement in the Arcana to the effect that only the celestial can perceive that rational truth is Divine. Those who are beneath that state need to see something of a more external, miraculous character. But those who follow the Lord in the inmost have a perceptive character. Only the celestial perceive that rational truth is Divine. Where that perception is lost or begins to fail, rational truth appears forbidding. It does not appear to be Divine, and finally it comes to pass that men say, "Preach not doctrine, or you will drive people away; let your sermons be evanescent dribble, or anything, or you will drive people away!" To me, that is a profoundly sad saying. If preaching of doctrine is driving people away, is there any hope of a spiritual mind with people? When the leaders say that doctrine will drive people away, it is a sad thing to contemplate.

     That celestial vision is a very difficult vision to maintain. It comes to us at a moment, and that moment is the opportunity of our lives. We must seize it at that moment, and not let it go; for if it goes, the spirit is lost, and we can only with difficulty come back to it.

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We treasure those moments. With every man who regenerates, certain truths of the Church become luminous, and he sees that they apply to him. It is a celestial vision at that time. Though he may be far from being a celestial man, it is a celestial vision. If it developed, and grew, he would become a celestial man. He has had his celestial vision, and has seen the Lord in that truth.

     Now let us consider what is meant by the "protection of adversity." From what the Bishop has set forth so brilliantly we have been reminded of the conditions of adversity through which our Church has passed. And yet our Bishop did not mention them as being a state of unhappiness, but said they had been a protection. By means of this protection of adversity, the Lord was able to bring external bonds upon us, as well as internal. An internal bond is loving a thing for its own sake, and the external bond is being willing to suffer for it. A thing worth having is worth fighting for. That does not mean fighting some one else, but it means fighting our states of reluctance, when we see our evils opposed by this celestial vision. We need a little adversity in our own natures. The appearance is that the church is living when it suffers from external adversity. But we need internal bonds. If we experience external adulation, it will be dangerous to us, unless we are willing to bring in a little forcible adversity from our own nature, and conquer our own reluctance to be governed by the Doctrines. By compelling ourselves we can produce the fighting spirit that will serve as a basis for our enthusiasm in the Doctrines.

     Rev. F. E. Gyllenhaal: I would like to add my voice in appreciation of this magnificent address, and to speak of one or two points that struck me most forcibly. Early in the address the Bishop said that we should realize that we have a history. As another speaker has said, we have been given in this address a history of the spiritual life of the General Church, and of the Academy, from which the General Church sprang. It is not only of great value to us internally to know it, but also that we may be inspired thereby to go to the sources of doctrine, the supreme of which is the Divine Doctrine itself, and to those other sources,-the works of the early Academicians, the works of the later Academidans, even those of the later times, and then back again to the works of the early members of the New Church, who undoubtedly were of a spiritual affinity with the early Academicians, although they preceded them by scores of years. Not only must we realize that we have a history, but let us appreciate that, under the Providence of the Lord, we are also making history. I would like to state that I think that our Bishop, in the remarkable series of addresses which he has given us in recent years, has made clear some fundamental and most difficult doctrines of the Church, and thus has made an invaluable contribution to the history of doctrine in the Church. And he has inspired us to go to that Divine Doctrine from which alone can come the spiritual life that we must lead.

     One other point. The early Academicians were seemingly dogmatic, yet not actually so. The Bishop did not state this in so many words. It is my interpretation of what he said.

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The early Academicians were accused of being dogmatic; but were they? The Bishop answers this question to my satisfaction, and the remarks of the first speaker confirmed that answer. The early Academicians always pointed with a finger to the Writings, and presented that which the Writings taught. They considered the Writings adequate to all our problems and questions, and as containing the solution of them. That is not the dogmatism of the former Christian Church. Is that not the very Divine Doctrine that we all so much need to realize, that we must get, end that we can only get by following the example of the early Christians, and by following the early members of the New Church, who, with great devotion and apparently unlimited affection, read the Writings and studied them, realizing that only in and by means of them lay their salvation and the salvation of the human race? Although New Churchmen are few in numbers, is it not true that, under the Providence of the Lord, the salvation of the Lord depends, not upon them, but upon the Divine Doctrine which they receive, and which they should daily live?

     Mr. Seymour Nelson: As one of the early members, I wish to endorse most fully all you have said, Bishop, concerning the state of affection for the Doctrine which existed in the early days of the Academy. I remember now that, when the Academy principles were first brought to our attention, we had been receiving instruction on keeping the Commandments. As we all know, that was most essential, but it was an old story. When the teachings of the Academy came to us, something new was brought out, something that was spiritual. It was, that there are other commandments,-commandments which were contained in the Writings of the Church,-and that these commandments were to be learned, and were to be kept. And the responsibility which we had at that time was that we were to learn those commandments, in order that we might keep them. As you said, the early members of the Academy were readers of the Writings, and they delighted in doing so. This led to the acceptance, to the teaching and the living, of the Doctrines, which brought about that delightful state of internal conjunction with one another. We were then in a community-a spiritual community-which did not depend upon merely personal affection, but upon our common love for the Writings and the living truths therein contained.

     Rev. George G. Starkey: Mr. Iungerich spoke of celestial perception-that which comes to every receiver of the Writings in his daily walks, when he sees the application of a truth, and there is presented before his mind at once two conflicting delights, and he has to make a choice at that moment. If he has then made his choice aright, he has made one step forward which leads to the spiritual goal,-our glorious Church.

     The second point I wish to make is, that we are making history. However insignificant we may be, and however small may be the influence of our success or failure upon the church, nevertheless the church is made up of individuals, and we dare not shrink from the test on the ground that it does not matter. Let each man stand by his guns and be true to the Faith!

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MISSIONARY WORK 1926

MISSIONARY WORK       Rev. GUSTAF BAECKSTROM       1926

     "Except the Lord build the house, they labor in vain that build it." (Psalm 127:1.)          

     We must all have this experience. Everyone to whom heaven is opened has learned to acknowledge the truth of it in his heart. Whatever the house is-the mind of an individual soul, or a society, or the church as a whole-the truth is the same, that "except the Lord build the house, they labor in vain that build it."

     It is the Lord who builds it. His truths are the stones with which it is built. Missionaries and priests are but poor instruments in His hand, and but servants of the great Architect. The end in the work of these servants ought to be no other than that of their Master. And His end is the salvation of souls, and their eternal happiness in heaven. This, therefore, ought to be the end in view in all missionary work, as well as in every other priestly function, the salvation of souls and the increase of the Lord's kingdom. It is the same spiritual end as New Church education,-that is, preparation for heaven.

     Is this love of saving souls to be extended only to those few sheep who may already be in the fold? The Lord speaks of "other sheep" too. There is no limit to the extension of His love. Should there be any limit, then, to the extension of the missionary work of His church? There are no limits; there can be no limits; if we realize the truth that it is the Lord who builds the house.

     So it is the Lord Himself who is doing the missionary work, and who is acting with His own Divine providence and foresight. The missionary has only to receive the truths which the Lord has given him, not only for his own sake, but for others as well, and take the opportunities the Lord offers him, as far as he sees, and follow the Master's call, as he understands it. What he has received, he has to give. That is a universal law-a law with no exceptions. What he has received, the Lord has adapted to him,-adapted to his capacity of reception. Now he has to do the same towards his brethren. He has to give them the same truth-not another truth, but just the same, not changed in any way, nothing taken away from it, nothing added-thus unchangeably the same.

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But he may accommodate it to the capacity of reception with his hearers; yea, he ought to do this. But it is to be observed that to accommodate is by no means to compromise or give another meaning to the truth. That would be to misrepresent it. Accommodation will consist in presenting the essentials first, leaving the particulars until the receptive mind is ready to receive them. The Writings themselves always give the essentials first. They do this with every chapter and every verse of the Scripture that is explained.

     The missionary may not necessarily tell his audience all he knows about the subject on which he speaks. If, for instance, you are a missionary among the Mohammedans, it may not be wise to start with telling the people all you know from the Writings about Mohammed. It will stir their interest,-no doubt about that,-but will you make any converts? And why are you there, if not to make converts? And so with regard to other persons mentioned in the Writings, and considered as saints in the old Christian Church. You need not tell all you know about them, if not asked. But if you are asked, then you must tell, whether you like it or not. You must answer frankly and fearlessly when asked, trying to explain as well as you can, leaving the rest to the Lord. For it is He who builds the house. Such passages as treat of certain saints who are not saved may be protecting cherubs put there by the Lord. You have no right to take them away. It is not you who builds the house. But neither may you seek them out, trying to act the part of providence yourself. The man to whom you speak will, in the Lord's Providence, learn about it when it is best for him. You do not know when it is best for him. But the Lord knows.

     And so it is with all other things which are not essentials. There will always be difficulties with regard to the accommodation of the truth. Some may more easily overcome those difficulties-naturally so-but the difficulties always are there.

     The conditions in the old Christian World are no longer quite the same as they were some time ago. It would not do to speak in the same terms as were used in old missionary tracts. People would think you were behind the times. The evils may be the same, and even the falsities, interiorly viewed. For instance, the doctrine of three Persons in the Godhead was the great fundamental falsity of old times; and it is true that some still hold to it; but I believe that very many, perhaps most people, do not now do so.

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They believe in the infinite and unseen God. But we know that this is no real faith in any God, as no one can worship the infinite, the invisible.

     There is now an open denial of the Divinity of the Lord. Such an open denial did not exist in the same way some time ago. There was an interior denial, but not an open one, such as it is now. We know what the Writings say,-that within the belief in three Persons in the Godhead was hidden a denial of the Lord's Divinity. That denial is now openly seen. The New Church missionary may thunder against the false belief in three Persons in the Godhead, as he did of old, but his words may not make quite the same impression as before. In his audience there may be people who think, "That's all right. But it does not concern me."

     It is denial,-open denial,-that we now have to meet, for the most part,-the wolf scarcely clothed any more in the garments of sheep. The negative work has been done well. Something more along that line may perhaps remain for us to do, but there are many more than we who work along that line. They are few who do the positive work. The old ship is wrecked. It has yet to sink. You may give it a few more shots to hasten the final, inevitable catastrophe, if you think it best. But I think that what is mostly needed now is to save those people who are on the wreck. Give them a sure rope to hold. It is now a positive work that must be done, first of all. The old temple is crumbling to pieces. Not many stones are left. It is time for building up.

     There is a time for all things. There is a time for contrasting the doctrines of the New with the doctrines of the Old, but not necessarily right in the beginning of the work. In the Writings themselves, the truth is presented affirmatively, without contrast, often for pages and pages. In some works, however, we find contrasts made, especially in the Brief Exposition and the Memorable Relations in the True Christian Religion. But, for the most part, the truth is given affirmatively. It is stated that such is the truth, and it is pointed out that this truth is in the Word.

     Should we not present the truth in somewhat the same way? If you start with your audience against you, what can you accomplish? They will never come to hear you again. And then, to what use have you spoken?

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"For a judgment," it was once said. But the Lord says: "Judge not!" His is the judgment. And what kind of judgment would it be, if the judgment depended upon your having started in a wrong way? If you gain the confidence and affection of your audience from the start, the judgment-if there is one-may lead to the salvation of some. In every judgment which the Lord performs He has this end in view,-the salvation of those who are willing to be saved. Then the house is being built. May the Lord build it!

     Present the truth in an affirmative way, therefore, fearlessly proclaiming the truths of the Lord's Second Advent, giving them as clearly and openly as the Doctrines do, in such a way that there can be no misunderstanding, no doubt whatever as to what you mean. The truths are clear as crystal. Let them remain clear in your hands when you give them forth. And when, afterwards, questions are asked as to particulars, answer them openly, hiding nothing, concealing nothing. What have you to be afraid of? To be unsuccessful? To throw stones in your brethren's way to life? Well, is it you who builds the house?

     How does the Lord build His house? We know that the book on Heaven and Hell is recognized as the greatest force in converting those who are ready. And how does that book begin? It opens with a statement of the internal sense of one of the prophecies of the Lord's Second Coming. Why not start in the same way? Why not proclaim with a loud voice the same great fundamental truth, though not just like a trumpet without our own reflections?

     A pamphlet was published some years ago, written by Mr. de La Fayette, and called "The Evangel of a Truly Rational Faith." It might have been a very good missionary pamphlet but for one thing, I believe. It opens very strikingly with a proclamation of the Second Coming, telling how the Lord sent His twelve apostles out into the spiritual world to proclaim the new advent. To a New Churchman that sounds very well. But the book is not written so much for him, but for people who do not know anything of the New Church. And what impression would this proclamation about the twelve apostles make on their minds? In most cases, very likely, that the one who makes it is crazy. That is not a good start for a speaker. He will instantly have his audience against him.

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     In what way, then, shall we start to proclaim the Second Advent? Why not in the same way as the Lord has done in Heaven and Hell, simply telling the people that what you now have to say is founded upon the Holy Scriptures, the internal sense of which has been revealed by Swedenborg as an instrument in the Lord's hands. You may not find it necessary to tell them as yet that this is the Second Advent of the Lord. If the subject is the Lord's Second Advent, then, of course, you ought to do so, but if the subject is another one, the time may not permit you to explain it; and to say such a startling thing without any explanation may not always be wise. But you can say a few words about the new Revelation, showing its true connection with the Bible. Then some, at least, of those who still believe in the Bible in a simple way may have confidence in what you say. Such a confidence is the most important of all. Without this assurance, people will say: "How does he know? Who can tell? There are so many sects." And what you have said may be like water on a goose. And you will fail, because you need the authority of the Word. You cannot work without it. It is the Lord who builds the house.

     You must start from the Letter of the Word, if you are a missionary among Protestants, who have the Word. You can prove to them that there is an internal sense within the letter. You announce your Sunday services. In the sermons, the spiritual sense is set forth in the sphere of devout worship. And there the minds may more easily be opened to receive, being moved by the affection of the service. Then your start is right. You are on sure ground. No reasoning. No disputations. It is so. It is so revealed. No uncertainty. No doubt. It is the Lord's words.

     The Word is the Lord. The revelation of the internal sense is a revelation of the Lord's Divine Human. When the Word is spiritually seen, the Lord is also spiritually seen. These are the essentials of the Church. These are the foundation stones upon which the Lord's Church can be built. We must start with the spiritual sense, and with a spiritual faith in the Lord, if the house that is to be built is to become truly a spiritual church. We must start in this way. That does not necessarily mean that the very first lecture we deliver in any place ought, to be on that subject. As our Bishop said once, "It is more important where you land than where you begin."

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We may begin with a subject that is of special interest to people; but we must lead them to the essentials, or present the essentials, as soon as we can. Without the essentials, the rest may be of very little value.

     It is doubtless the general experience of a New Church missionary that the subject of the spiritual world is apt to interest people in our doctrines. I have always had the largest attendance when lecturing on that subject. The interest was especially great at the end of the recent war, and under the deadly influences that followed it. Many were they who died, and people began to ask what would become of them. Our place of worship was found too small for the attendance at the lectures. In the year 1920, therefore, I rented the big hall of the Academy of Sciences for a lecture every other week, and was quite startled when, at one of the lectures, before it was time to begin, an usher came into my room and told me that the whole hall was filled (550 persons), while there were as many out in the street who could not gain admittance. This same thing happened at the next lecture in the same place; and when I repeated the lecture a few days afterwards the hall was filled a second time, and even then all could not gain admittance. The subject of the first lecture was "The Enigma of Death"; that of the second was "The Life after Death," and covered the first two states in the world of spirits. These two lectures were followed by others on similar subjects.

     After the lectures many books were sold, most of them being the Writings. We carried large bags of books to the place, and comparatively few were brought back. During one year I sold New Church literature amounting to more than Kr. 3,000 (more than $800.00), thus in one year almost three times as much as during the previous four years together.

     This success gave me an idea. Why not publish these lectures in print. I made an offer to the Convention Book Room at Stockholm, but they refused. Then I did it myself. We decided to start a book room of our own. But how were we to get the means? We were few people, and, to use a mild expression, were not very wealthy. We had no funds. I had, however, some little money of my own, which I now used for the printing of books. In addition, we borrowed money, and so were enabled to start our book room.

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     The first book that was published contained the series of lectures delivered at the Academy of Sciences, as before mentioned. The book was advertized in the daily papers, and in three months we sold copies to the value of Kr. 1,600 (about $430.00). Sometimes we received orders for as many as thirty in one day. Three other missionary books were now published, and in the first year our own books were sold to the value of more than Kr. 2,000 (about $540.00). In this way the invested money came back, and could be used again for the printing of still more books. And as I have the care of the book room myself, and the books are stored in my home, we have no expenses for management and storage.

     There is a New Church periodical in Sweden, which, to use another mild expression, has not been very friendly towards us; and perhaps it was best so, because it made us start our own paper, called NOVA ECCLESIA. Copies of the first number were sent to all who had previously ordered books from us, and whose addresses we knew. In that way we obtained about one hundred subscribers to begin with, including our own people.

     For awhile our little, young society grew very quickly. Indeed, during a few months about twenty new members came. Some feared that it might prove to be too quickly, and that the new members might become a society within the society, or the society lose its stamp of being a part of the Academy movement, thus losing its Academy distinctiveness. But it was the Lord who built the house. There was a stop in the external growth for some time. We had to melt together. We had now new tasks before us. We had grown externally. We now had to grow externally, or at least to try to do so.

     I have always found that it is much easier to awaken an interest than to keep it. If you make an eloquent speech, you may at the time move people's hearts and enlighten their intellects. But you cannot make them think spiritually. The Lord does that. He builds the house,-the spiritual house, the church consisting of men who are able to think spiritually. For instance, an enthusiastic young lieutenant and his wife came to me a year ago, and, after hearing two lectures and a sermon, wanted to become members of the society. No doubt we could easily have received them as members at that time, but they did not know what the New Church really is, and I told them to learn this first.

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I gave them books to read, and advised them to attend the services. And they did. The lieutenant said that he had been a freethinker, but had received faith in God through me. And his wife wept many tears. It was all very touching, very inspiring. After a few months I thought the time might be ripe to bring them into the church. And I, therefore, spoke to them about New Church baptism, and why we have that as a condition for membership in the society. They looked astonished, and soon disappeared!

     Well, was that a great loss to the society? Would it have been better to receive them as members just as they were, and when they wished? I do not think so. We could be a larger society than what we now are, at least on paper, if I had not acted in that way. Baptism has been a cherub for more than one. And I am sorry to say that even some people who have been with us for years, and have a great affection for the Church, have not yet become members because of our holding New Church baptism as a necessary condition for membership. Yet we must hold fast to it, I believe. It is a protection. And an external increase in membership is not the first point. It is nice to report many new members to the Bishop, but it may not be wise before God to take into the Church everyone who knocks at the door, saying, "Lord, Lord!" without telling them frankly what that Name means to us.

     We ought not to look to any worldly considerations when the church is being built. If we do so, it is we who build the house-not the Lord-and then our labor will be in vain. Let us remember the Lord's words to the Pharisees: "Ye compass sea and land to make one convert, and when he is made, ye make him twice the devil ye are yourselves." The Pharisees were no missionaries, so far as I know, but these words may contain a lesson, not only for missionaries of the Old Church, but even for us. Do not try to make people doubles of yourself. Do not lead them to yourself, but to the Lord. Let your own personality, your own self, disappear as much as possible.

     We do not want people to see only through our eyes. Shall the moon shine in the city of the sun? We want men to develop their own variety, their own specialty. And the more they go directly to the Writings, to the Word, to the Lord, the more plainly they will have presented the idea of the Lord, the Lord's ways with men, and the more the Lord can lead them.

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For it is said that we cannot make any man's mind. But if you let the Lord come to him, the Lord can lead his mind, and bring out of it what will be of service to the church. For it is the Lord who builds the house.

     Missionary books and pamphlets may be useful, very useful indeed as introductory things, especially for the simple, but even for others. We now have eleven such little books written by me, and since the start of our book room six years ago we have sold these to the value of about Kr. 15,000 (about $4,000.00). In each copy there is a catalogue of our books, and of the Writings, and in this way we receive more orders. However, it is more difficult now to sell books, and the advertisements have proved so expensive that we have been compelled to stop them. For some time, therefore, our missionary work has been carried on by lectures only. At the lectures we sell the books.

     A good thing about lectures is that you come a little more in personal contact than through books advertized in the papers. Yet there are comparatively few places that can be visited, and these mostly large places, while advertisements may be read by all. And experience shows that many, perhaps most, of the orders for books come from people living in small places, places you have never heard of before.

     You may think that missionary work done in that way-through books advertized in papers-is of very little use. We now have about 170 subscribers to our magazine. Most of them, I believe, we have obtained through our books alone. And two of them have become members of the society, and seem to be faithful New Church people, making their regular contributions to the society in Stockholm, and to the General Church also, I believe. They live, however, completely isolated in different places, without a person to speak with on spiritual things. They have the books. They read the Writings. At present they are studying the Arcana. They have our magazine, and keep up correspondence with me.

     A personal correspondence with isolated people, if once established, seems to be a good thing to follow up missionary work. But a personal visit ought also to be made by the pastor now and then.

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We have several more isolated people, here and there in the country, some of them being members of the society, some not. Some have been baptized by me-in one place no less than six persons at one time-but external conditions have so far prevented their joining the society. There are others who are not yet baptized, but who are in sympathy with us. These persons, in their different states, need a visit by the pastor. Some desire the Holy Supper at the hands of a New Church minister. They have their difficulties. They have their troubles. Something ought to be done for them. The time has gone by, however, when I could make a missionary trip, and deliver many lectures, without a loss of money, yea, even with some gain. I used to charge an entrance fee of 50 or 75 ore (about 11 or 17 cents), and this used to cover the expenses. But it does so no more.

     But we now have a special missionary fund for the purpose. Contributions have been made, and a concert was given last year in behalf of it. And we hope that the pastor may be able to make at least one missionary trip, visiting our isolated people, at the same time lecturing and selling books. Last summer I visited parts of western and southern Sweden, and also Copenhagen, and delivered 19 lectures with an average attendance of 93. One person was baptized, and the Holy Supper administered in 4 places to 13 persons. It is of the greatest importance, no doubt, to establish a strong center; but I believe that there are not a few receptive minds, even outside of Stockholm, who hunger and thirst, and I believe that experience has proved that the missionary work in the country is not in vain.

     On my last missionary trip, just mentioned, I lectured on Sutton Vane's drama, Outward Bound, treating of the subject of the first state after death. That play has aroused much attention throughout Sweden, but especially in Stockholm, where it was very well acted. The interest of the people was awakened, but they did not understand the play. So I tried to explain it, giving the New Church doctrine on the subject. This lecture was well received. It had to be repeated once, twice, three times, four times, in our place of worship in Stockholm. One of our people then laughingly said: "That lecture may go on as long as the play!" That was an ideal Why not? I advertised that the lecture would be given for the fifth time, the sixth time, the seventh time, and so on. Full attendance each time, and still full!

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"Engage a larger hall," somebody said. But I thought it would be better to make people come to our own place of worship, and to let them see the advertisement over and over again,-the eighth time, the ninth time, and so on. People might think: "That must be an interesting lecture to be repeated so often!"

     Three or four times a week I delivered it. Then I gave a second lecture on the same subject, repeated it once, and once again,-the fourth time, the fifth time, and so on. More and more people went to the theater to see the drama. They also saw the advertisement of my lectures, and came to have the play explained. Many books were sold. We had to engage more girls to help sell the books. It was too much for one or two.

     We were now in the month of May. Only once before have I dared to lecture in that month; for on one occasion the attendance was only 12 persons. But now the room was filled again and again, in spite of the spring weather. I wished to give these lectures fifteen times each, if possible. It might be a good idea to announce the lectures in the country later in the summer: "These two lectures have been delivered a total of thirty times in Stockholm alone!" But the interest seemed to stop, even for the theater, before that number was reached. Then the theater announced: "Half Entrance Fee!" And I announced: "Free Admission!" And the room was filled again. The last day in May the theater discontinued the play. The same day I had reached my thirty times, and was satisfied. Then I sent an article about these lectures to all the newspapers in the places I should visit, stating that the lectures had been "given in Stockholm alone thirty times in all." In many cases the advertisement was published just as I had styled it. That helped me a good deal. These two lectures have thus been heard by more than 1,900 persons in Stockholm, and 1,773 persons in other places,-a total of 3,673 persons.

     Now I had got an idea that might be further used. Why not try again with another subject in the same way? Last winter, therefore, I gave a lecture styled, "After death-Will husband and wife, parents and children, and friends meet again?" Full attendance the first two meetings. The third not nearly so many. But I kept it up, and announced: "The lecture given for the fourth time, the fifth time, the sixth time," and so on.

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And the room was filled over and over again-once by so many that it was only with difficulty that I could make my way to the pulpit. The doors were left open, and people were standing outside. And I went on for the seventh time, the eighth time, ninth time, and the tenth, with full or at least good attendance.

     Now I thought that I had found the key, and tried in the same way with another subject, but it did not work quite as well. But the idea may be tried even in other countries. Why not?

     A wise man, whom we all think is now in heaven, once said to me: "Don't expect too much." It was no doubt good advice. It has helped me a good deal when I have failed where it seemed that much might be expected. But to hope is not quite the same as to expect. We may not expect too much, but we may hope much, because it is not the missionary or the priest, but the Lord, who builds the house. And has He not spoken of the "waters covering the sea"? It is this hope that will carry us. You and I may not see any great results. But the work will continue through other hands. The seed will grow,-silently, perhaps slowly, but irresistibly, because He has said so. For it is He who builds the house.

     So the Lord shows the way, and we have to follow it. That is all. He gives us a chance, which we have to make use of. Later we may find that a better use could have been performed. The only thing to do, then, is to see and acknowledge this, and try to do better in future. And this for a warning, as well as an encouragement, to all those who have a similar work to do. Thus the feeling of your own weakness may not discourage you, because there is One greater than you.

     Just one word more. Missionary work alone will not build up the New Church. New Church homes and schools are necessary as well. We all agree with this. But perhaps it may also be true that the education of our own children alone would not do for more than a few generations. The first generation, of whom some still live, will soon pass to the other life, and the next one will go with them. Will the following generations then stand the proof? May not some new blood be needed, some new receivers, for whom the doctrines of the New Church are nothing less than a question of life and death, as it was once for those who have already come out of obscurity, and out of darkness, seeing a great light?

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Therefore, missionary work is a great need, a need for the Church and a need for those hungering and thirsting souls, even if they are few, who, without it, might be lost. The Lord knows, and foresees, and leads. May we follow Him!



     DISCUSSION OF MR. BAECKSTROM'S ADDRESS.

     Rev. Hugo Lj. Odhner: The very great ovation which greeted Mr. Baeckstrom has explained how we feel about this lecture without any further remarks. Mr. Baeckstrom has expressed the real feeling of the General Church in regard to true missionary work. I feel particularly stirred that it is in my homeland of Sweden that this success of his has taken place. I do not know whether people in this country are quite as responsive to lectures as they are in Sweden. I suspect that there are many things occupying the thoughts of people on this continent which are not as strongly represented in the atmosphere of Sweden. Yet people are alike all over the earth, and those who hunger and thirst after the truth are surely as present on this continent as anywhere else.

     In agreeing with the attitude which Mr. Baeckstrom has expressed, and which represents, not only words, but real deeds and real sacrifices, we in Toronto have tried a little missionary work from time to time. I confess we have not put ourselves to the sacrifice Mr. Baeckstrom has-sacrifice of time and energy-nor do we possess the skid and enterprise which our speaker has evidently commanded. But to illustrate the difficulties of our work in Toronto along missionary lines, I will explain first of all that it takes time; secondly, an announcement in the paper of an address to be delivered, however interesting the subject, is drowned in a page full of advertisements, so that unless we spend a great deal of money, it is like the proverbial needle in a haystack-you can hardly see it.

     I believe that the secret of missionary work lies in a true system of New Church propaganda, a systematic advertising of the talk to be given. We have the talk, but not the audiences. Sometimes we lack skill in presenting it, but one necessary element is the advertising. We tried one method in Toronto during the last year,-having leaflets printed and distributed by the school children; but a neighborhood is soon exhausted. There are few interested in the subject. If they do come once, they are not very likely to come again, unless they are prospective receivers. Consequently, it is a very expensive method of advertising. But I hope that some of the members of the General Church,-the laymen that are acquainted with propaganda work in advertising campaigns,-will devote some time to finding out what methods could be used by our missionaries, in order that they may not waste their time, but make their efforts effective. Our missionaries are willing to do what is necessary, to write what books are necessary. I presume they are able to do it in some fashion, and to present the truth in such a manner as not to scare the people away at the start.

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Anyway, what is needed first of all is a method of getting the people together, so that they will hear us,-once, if not twice. The rest is in the Lord's hands. We can do no more than to give the people the truth.

     Mr. Randolph W. Childs: To say that the long applause which followed the conclusion of this address indicated our approval of it is to say the truth. And yet there is something more, because Mr. Baeckstram's address is somewhat of a challenge to the attitude which the Academy has held towards the subject of missionary work in the past, and holds to a large extent in the present. The position held by the Academy up to this time is, that missionary work might be useful for creating the nucleus of a society, for example, but that in the long run the effect of the work would decrease; and there is ample authority, I think, to sustain my impromptu thought that this has been and is the position of the Academy.

     The speaker has somewhat challenged that position, and has suggested that, instead of decreasing the power and effect of missionary work, time might increase its power and effectiveness. It is difficult to appraise so powerful an address in the time we have to consider it, because it is an address that will be considered long after this meeting has ended, but there is this about it,-speaking for those who have held the old Academy position, even in the light of some remarkable developments in Bryn Athyn, as well as those in Sweden,-there is this about it, that whether or not we increase the proportionate place of missionary work in the life of the Church, we should not allow any conservative policy to stand in the way of promoting missionary work. There is this about it, that, however we may be gifted by circumstances in some particular time or place,-as for example, the sadness involved in the deaths during the Great War, or in some special condition in some country, I feel that it is more than the gift of time or place; it is the gift of men. The last thing Mr. Baeckstrom wants is a personal tribute,-and I do not make it that,-but one cannot help feeling that the reason for his great success, duplicated perhaps only once in fifty years, and in the case of some great missionaries, is not that Sweden is in a particularly receptive condition; it is not due to the fact that he picks out good newspapers, or secures good advertisers to tell him how to use propaganda; it is because Mr. Baeckstrom has a gift, not acquired by study, but born with the man. You can compare it with other gifts. Take salesmanship. No man can be a good salesman who is not born that way. It is the same thing in many other lines.

     Of the challenge as to the particular place for missionary work, I might also say that we can accept immediately, and without question, that the influx of new blood into an organization from time to time must necessarily be a source of strength, if it do nothing more than to supply red corpuscles for a body which might otherwise become too delicate. That much we can accept. How much more we can accept will require a great deal of study.

     Rev. Karl R. Alden: I would like to thank Mr. Baeckstrom from the bottom of my heart for his inspiring address. It is inspiring because it gives the charm of his personality, and of his devotion to the cause, as shown by the text be took, "Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman waketh but in vain."

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Every great missionary must get that text deeply into his soul. If he blames or praises himself, the work is vitiated at the very beginning. But Mr. Baeckstrom has loved and believed in this missionary work ever since I knew him as a theological student. He once made a statement in a letter to me, and I believe it has a great deal of truth in it. I was contending for a going after backsliders, and spending all our energy in trying to rewarm people who had gown cold towards the church. He said, "I believe the time is best spent in preaching the living gospel to new hearts."

     Mr. Childs has mentioned that his address is a challenge to the General Church, and I think that challenge has been coming for some time. There have been missionary movements in all of the major societies of the Church,-in Bryn Athyn, Glenview, London, Toronto, Sweden, with Mr. Pfeiffer in Holland, in Brussels and everywhere. This wave has come upon us; and after Mr. Baeckstrom's address tonight the wave will certainly not depart without some action. I feel that there ought to be some action, more than the long applause which greeted his remarks.

     I wish to say a few words of a meeting in Bryn Athyn at which the definite impulse was given to start missionary work there. There were enthusiastic speeches, applause, etc., and it was the third meeting at which missionary work had caused the enthusiasm. A man said, "Let us do something!" It happened in the men's club of Bryn Athyn. They appointed a committee to meet the Bishop, and to ask what could be done, and the Bishop subsequently appointed a committee of which he had charge, and that committee worked up the plans by which the first missionary services were held last summer. It is what this does for the Society that I think is the glorious part. Whether it builds the church externally is in the Lord's hands. We can neither blame nor praise ourselves, whether we are successful or not, but the effect it has upon the society which engages in it is simply wonderful.

     Toronto is a very staid place, compared with Bryn Athyn. It is about a thousand times harder to get enthusiasm over in Toronto than in Bryn Athyn. I do not say that with disparagement, but it is difficult. To use Mr. Baeckstrom's words, I say it frankly. But the missionary work in Bryn Athyn, once started, required a lot of men to run the book room. The committee met with Mr. de Charms, and he inspired us; and when the lectures were finally tried, we were inspired by an audience of 450 strong. Our own people were not much affected, because there were but 31 at the first meeting. There was a little group that waxed enthusiastic, and they were not afraid to tell people about this missionary work. It gave me a desire to tell the truth, not only to the Old Church, but to the pupils in the school. This is how I did it. It is like a man looking through a microscope, studying a rose. He has a scientific enthusiasm about the beauty of the rose, but he misses the artistic beauty and the fragrance. That is what we do sometimes in our minute study of the Writings. Sometimes we get down to the particulars of the New Jerusalem so closely that we miss the grandeur of the City, with its twelve gates and its streets of gold.

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And I think it is great for those of us who were born in the Church to stand off and look at the whole of the New Jerusalem, and try to make that vision dear by preaching it to new hearts.

     Rev. F. E. Gyllenhaal: In regard to this question, as with many others, we have arm-chair critics. Now Mr. Baeckstrom is one who speaks from experience, one who has not only actually done the work over a period of several years, but has done it most intelligently, studying a great many different phases and trying one thing after another. The Academy has been studying the subject of education for fifty years. I would like to ask whether the clergy of the General Church have ever spent one week devoted to the study of missionary work. I would like to ask how many ministers of the General Church are really competent to speak on the subject of missionary work, particularly such work as Mr. Baeckstrom has done. Many of us, perhaps all of us, have done something of it in established societies. I do a little of it in Colchester. The Society was very few in numbers. There was certain definite work to be done. Missionary work is in addition to that work, which must not be neglected. Whatever extension work we can do must be done on top of our other work. As I understand it, Mr. Baeckstrom went to a part of the country where there were seven members-practically no society, a little circle-and he had to do only missionary work. Therefore, he had to study the whole subject and try it out; and surely the fruits of that effort, which we have been told tonight, show that he has succeeded.

     Mr. Childs said that Mr. Baeckstrom's address is a challenge to the Church. In discussing this subject of missionary work in England, it has been said, not only by members of the General Church, but also by others, that the Academy does not believe in missionary work; that Father Benade did not believe in missionary work; that our missionary work is to be within the Church; that it is to be education within the Church. I do not question that our great work is education within the Church, but I would like to stand shoulder to shoulder with Mr. Baeckstrom in what he said in his dosing remarks,-that we will not be able to build the Church solely by means of education within the Church. And one of the reasons will be found in the opening remarks of his address; for he began by calling our attention to the fact that there must be a love for the salvation of souls, that the world is a wilderness around us in which there are souls to save, and that we have a duty toward them. And I do not see how we can neglect that use without creating in those around us a suspicion of our real intention,-a distrust of us; and it will mean an atmosphere enveloping us, enveloping a small society like that in Colchester, that will make it increasingly difficult to do the work of education within the Church. In our recognition of the truth that we must be filled to overflowing with the love of saving souls, we must not forget that we are also to make known that we are inspired with the love of education within the Church.

     Our missionary work can only be done along lines similar to those which Mr. Baeckstrom has followed. And, therefore, I would like to plead that the General Church, that the Academy, now commencing another fifty years of work, should give some concerted and intelligent consideration to the subject.

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In the Academy Schools you have your weekly faculty meetings. But I have never been able to get together with any other minister for two or three hours to discuss the subject of missionary work, for all are so engaged that they have not time to devote to it. And many of them are so engaged in their educational work that they have not sufficient interest. And it seems as though it must have been a very difficult matter for Mr. Baeckstrom to have worked in such isolation as has been his for the past few years. There are others of us who are similarly isolated. But on occasions such as Council Meetings and Assemblies, when we can get together, I think this subject is one of great importance, and that it should have our careful consideration, so that we may feel that the whole Church is behind us. I think it is almost more necessary in the case of small societies, which have been established for several years, than where a man goes out to seven members, with no organized society, and is free to build upon entirely new ground.

     Rev. F. E. Waelchli: I rise at this time simply to ask a question, and I think I need not explain what is the spirit back of the question, in view of the fact that I do very much of this work that is now under consideration. The question I would like to ask is this: I would like to have an answer from Bryn Athyn, and possibly from some other places in which missionary work has been done of late, as to what are the results which can be shown in the way of people being brought to the Church. I mean actual results. Now Mr. Baeckstrom has told us, I believe, of twenty people who have been brought to the Church by means of his evangelistic work. That is most excellent indeed. And in asking for results I do not wish an answer which tells of results which we cannot grasp-invisible results,-the great influence that goes out, and the benefit that is spread abroad among the people, and all that. The New Church has heard very much about that for a hundred years. What I mean is real results in the way of people having been brought to the Church by this work. I do not wish at this time to say anything of what results have come from my own efforts, but I want to hear what real results there have been in some cases where the work has gone on now for two years, and in some cases for a greater length of time. Later, if we get some account of these results, I may wish to say something further. I feel it would be of interest to hear something along this line. We are in an age where people want results, and in our educational work we have results. Now what results are there to show from the missionary work that has been done? We need results for encouragement to go ahead. So I feel that if there have been such results, it would be a great help in strengthening a state of zeal and enthusiasm to go ahead with this work.

     Bishop N. D. Pendleton: I rise in the first place to express my very great pleasure that the Church has had an opportunity to hear from Mr. Baeckstrom. He has worked in the Church now for some eleven years. I knew him intimately while he was getting his theological education in Bryn Athyn, and I have kept in touch with him and his work by several visits to Sweden.

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My own appreciation of him, and of his value to the Church and to the Academy, is one that I would hardly endeavor to express in words. His work in Sweden has been of the very best, and I feel that the Church should uphold his hands in every possible way. His personality and his genius are indeed well suited to the double work he is called upon to perform. Taking a handful of six or seven, he has now increased them to some seventy or eighty souls. He is a man who is not only an eloquent missionary; I have seen two sides of his work, and have, I think, been able to make a just and balanced estimate of it. I think I can say that he is equally an able pastor, and that his touch and contact with his people is such that he is a living force, and a spiritual force in the lives of them all. I know that he has their deep and abiding affection, as he certainly has mine, and I regard it as a privilege for the Church to be able to hear him speak on the missionary side of his work. It is, however, a deep regret of mine that Mr. Baeckstrom will not have another opportunity to speak to you, and to tell you of that other side of his work which he has performed so well, his pastoral work for the people whom he has in his charge.

     Naturally, this evening, as on many other occasions during the past two or three years, an address such as Mr. Baeckstrom has made, and such as others have made on other occasions, arouses a great deal of enthusiasm with the younger ministers, with some of the older, and with the young people of the Church, and also some of the older. It arouses a great deal of enthusiasm, giving them the feeling that, if they enter heart and soul into this missionary effort, a new day will dawn for the Church. I am convinced that they are quite right in that estimate, but I feel that something of an error is liable to arise in the minds of those in the Church with regard to this matter, as with regard to several others. I think that the young people have taken the attitude that, because the Academy has not done certain things, it is opposed to them. My life runs back far enough to touch the Founders of the Academy rather intimately. If anyone had said that they were opposed to missionary work, they would have very earnestly resisted any such imputation. There was not one of them who had not done considerable missionary work, among them our great leader, Bishop Benade. It is true that they adopted a critical attitude towards the Church with reference to the matter of its missionary work; and it is my conviction that their critical attitude towards that work was justified; and I think it has been more and more justified as time has passed.

     The Academy took a position that it was necessary to build up the Church, in order that a spiritual home might be established to which the world could be invited; but they saw that the policy which prevailed in the Church at large, which was very earnest in its endeavor to bring other people into the Church, was also letting their own people escape by another way. And year by year they lost more than they gained. Now that represents the Academy's attitude, and I can assure you that I am disposed to resist the idea that our young men who are enthusiastic on this subject should not be encouraged. I deplore the fact that some may have the idea that, because we are not quite as enthusiastic as they are, that therefore we are opposed to their doing the work. This is not true. I refuse to be put in the attitude of being opposed to the thing which in my heart I do not oppose.

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But I am opposed to making missionary work the central work of the Academy, because, if we do that, the Academy will cease to be the Academy, I can assure you. It is not worth while to build up anything short of an internal church.

     For generations it has been the attitude of our friends on the other side,-here and in England,-that conversion is the first work of the Church. It is what they have endeavored to do. I wish simply to point to this fact. All that you now have was given to you by the Academy; it has come to you by virtue of the Academy and its methods. I earnestly hope that the day will come when the Academy will develop a powerful missionary arm; but if the arm ever becomes the head, we shall have to develop another Academy, in order that the true internal work of the Church may go on, and that we may have a Church, if need be, of a few hundred or a few thousand who have a true vision of what the New Church is, rather than a Church of many thousands who have merely an external idea of it. That represents the Academy's attitude. The Academy uses we will endeavor to build up within the Church first. We will give our heart to that work; we will sustain it, and make every sacrifice that is necessary.

     I believe that there are three great works to be done in the Church, and that one is this missionary work. But in my heart I believe that, as a means of building the Church, the work of education comes first, and I trust that it will remain so, at least until our schools are everywhere well established.

     Now any man who is put in Mr. Baeckstrom's position, and does not do what he has done, does not use good judgment. It is a mistake for a minister to go out from our Academy, having what we call an internal ideal of what the Church should be, and, having a few people, sit down and teach them the internal truth, and then do nothing else. That is an impractical mode of procedure. He must go through with the effort to build up. He must first build up something of an external church, and that must be done through some form of missionary work. I think it is a great mistake, if a man is not gifted in lecturing and talking to people, for him to attempt a work which he cannot do. I believe that Mr. Baeckstrom was enabled to give the same lecture, once, twice, and up to thirty times, because he was so gifted that he interested those people, and they wanted to come again. Now that is a rather difficult thing to do. Not all ministers can do it. I have heard missionary lectures which I think were almost, if not quite, useless, though given by very good men,-men who might make excellent school teachers and whom we would like to use in that way. However, let us keep our balance, let us continue an affirmative attitude toward this work; but let us, none the less, keep it in its place; and its place is secondary in the Academy.

     Rev. Enoch S. Price: The Bishop must have referred to me, because I did very poor missionary work, and made a good school teacher. But I am also one of the early Academy students. I sat under Mr. Benade's instruction for eight and a half years, and I assure you, as the Bishop has done, that he was not opposed to missionary work. In fact, the first thing he did with me as a student, in order to give me some practice and try out my metal, was to send me out on a missionary expedition.

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I also tried the lecture process, but I did not have the results that Mr. Baeckstrom did. I began with a rather large audience; the last time, I had an audience of three, but I delivered the lecture. If there is anything in the world that Bishop Benade believed in, it was correct and proper missionary work; but, as the Bishop has just said, our chief business is another thing, and we have special work to do. Any man who has a gift for a specialty, let him follow that specialty. That is the thing for him to do, and we wish him the best possible results that are obtainable, under the Divine Providence. It became very evident to me that I was not cut out for a missionary, although that was the very purpose for which I came to the Academy. I was enthusiastic about the Doctrines when I first received them. At first, I thought that my lack of ability in missionary work was due to lack of schooling, and when I came to the Academy to study I hoped that I could remedy that detect, but it turned out differently. It became evident to me that I was meant for something else. But those who have the missionary ability, by all means let them do it.

     Rev. Alfred Acton: I feel a little hesitation in rising to address you after the remarks the Bishop has made, because I wish to speak along the same lines. When a man has done a thing successfully, there is a tendency in human nature to want to imitate him, but it does not work. The newspapers tell us how a certain man got rich; then everyone wants to do that thing, but it does not work. The tendency in human nature is to look at the desired end, and not consider the proper means of attaining it.

     I do not interpret Mr. Baeckstrom's remarks as a challenge by any means. His work was not only highly successful, but it was imperatively called for. If he was to establish a church in Stockholm, there was nothing else for him to do but to go about and preach the gospel of the Second Advent. That is the work on which our Church is now based. So Mr. Baeckstrom went to Stockholm, as Mr. Pfeiffer went to The Hague, in order that he might form a nucleus, and from that form a church. Nor do I interpret the applause as anything else than our immense gratitude that we have so able a worker, and also our great appreciation of the diligence, sacrifice, and ability with which he has done the work.

     Let us not forget, however, that Mr. Baeckstrom has been able to do this work because we have a strong center which has been built up by the Academy. And let us not forget that, in the policy of building up the heart and lungs, the internal of the Church,-we have also, in Providence, added many members from the Old Church. I am sure it would surprise everyone of us to know how many have, in the Divine Providence, come in from the Old Church, by conversation, attending church, or some other way. It would surprise us to hear how many have come in and joined the New Church simply from our pursuing our own work.

     Now I am not opposed to missionary work; I cannot imagine a minister of the New Church being opposed to missionary work; we cannot imagine a minister of the New Church being opposed to teaching its Doctrines; what I ask is that we preserve a proper balance, and that we perform the work which is indicated.

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It may be that in the future there will be many men with the ability and inclination to preach the Doctrines in a missionary way. But I heartily believe that it would be a mistake for a man to try to be a missionary if he is not built that way. But I feel that in every society there is the necessity, which I do not feel we have met, of extending the general doctrines of our Church. We preach a sermon Sunday after Sunday, and practically assume that all our members are the same. So young people grow up in our midst who have but a very general idea what the general doctrines of the Church are; and I believe it would be a good thing for any pastor to establish a series of services at which the general doctrines are expounded with a view of getting them before all who attend, and especially with a view to the young people. I think that, in Bryn Athyn, it is the fulfilling of that use which has created enthusiasm among our young people, just as much, if not more, than the missionary spirit.

     In America, the missionary spirit does not seem to have been very profitable in results; but we have the results of our educational work. Compare that with fifty years of work according to the missionary idea. The result, as you are aware, is that we have a compact body of solid New Churchmen who are so much in the love of the Doctrines that we have the appearance of suppressing the spread of the Doctrines before the world.

     Rev. George de Charms: I wish to add a word of appreciation to Mr. Baeckstrom. I can only say that I have been thrilled with what he has said, and I am quite willing that he should count one, two, three, perhaps four times over, with that lecture, for my benefit. I believe, as has been said, that it is a false impression to suppose that those men who were so earnest in the building of the Church as to separate themselves from the existing body, and who, with the courage of their convictions, formed the Academy, were men who had not the insight or the realization of the value of missionary work. A careful reading of history certainly bears out the opinion that that use was recognized, and acknowledged in its place, from the beginning of our movement; although they had the further conviction that missionary work, by itself, could not build the Church; that missionary work, by itself, would fail; and that there was another work that would come first, and make missionary work effective. The period during which there was the formation of such a center or spiritual home as has been spoken of, to which the world of men might be invited, and into which they might be introduced and lifted up to something higher, made it necessary that there should be the appearance of a lack of enthusiasm about missionary work. But I also believe that this paper of Mr. Baeckstrom's is not a challenge to our Church. The challenge has come to our Church in Providence. The time has arrived when it is necessary for us to do more missionary work than we have done in the past. That is because, in the Providence of the Lord, a situation has arisen which makes it necessary for us either to meet in a straightforward way the things evident before us, or to refuse to meet them. For my own part, I believe that we cannot continue without meeting the need of missionary work that has now presented itself. And the effort to do so has begun.

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     I would like to answer Mr. Waelchli's question as to what the results have been. I have no difficulty in remembering the figure, for it is one. One young man, to my knowledge, has come into the Church through baptism as a result of last summer's missionary services in Bryn Athyn. What has made this use necessary in Bryn Athyn is the Cathedral. And the Cathedral has shown many more results, which have come about without our definitely setting ourselves to use the Cathedral for missionary purposes. In all, twenty families of the Old Church have come into association with us as a result of the fact that we have the Cathedral there. Now, if there are hundreds and thousands of people who are, in the Providence of the Lord, led to this Cathedral, whatever their motives may be, therein is a challenge, if you please, of the Divine Providence. And I think that it is necessary for us, in beginning this second fifty years of our growth, perhaps somewhat to adjust our minds to the need which has arisen, and to realize that, with the years opening before us, we must arm ourselves and prepare ourselves to carry on this work as the Academy wishes to have it performed.

     It was a saying among the early Academicians: "We cannot do missionary work now, but when we do come to do it, it will be done right." Now that is a challenge, ladies and gentlemen. That is a challenge; and the time has come when this generation must face the situation squarely, with courage and determination. I quite agree we cannot copy what one man has done. But a few of us have been definitely prepared for this work. As for myself, I have been trained to think otherwise about it. My whole mind has been cast in the mold of educational development and the need for internal appreciation of what the Church means; and I am quite convinced that I would not have to count very far if I were to start as Mr. Baeckstrom has done, and found it necessary to repeat a lecture. Nevertheless, the need is here, and it is necessary for us to meet it as best we can.

     When we study and work to fulfill our duty in the way which the men who established the Academy foresaw, that same day will the work be performed. I, for one, am not ready to lay down my hands, and say that it cannot be done. I am willing to try; and I feel that it is unnecessary for us to make any excuse. That is the real spirit of our Church, and that spirit will produce results. If it does not produce results with those now active in the ministry, it will raise men from the Theological School who will do that work with zeal, who will take that as their use, and go forward with it as God may lead. That it is new, and something a little different, is only what we might expect. And let us not fail to meet it, so that when it is done there may be no essential change in the quality and character of our thought with regard to the Church, no essential change in what has made us Academicians, no letting up in those things which have made this body the only real center of the New Church in the world. But we will make those forces effective in this new field also, so far as they lie within our power.

     Rev. Gustaf Baeckstrom: It is very difficult to say anything after all the beautiful words that have been spoken, and I can only repeat what I have said before, that it is not my work, but that the Lord has built the house.

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I have only done what I have been inspired to do. There is no danger that the missionary work in Sweden will be put in the first place. It was naturally so at first. Those who started the movement with me in Stockholm knew, as I did, that we had to do missionary work at first. Now we have a society; we have children; and the last few years have mostly been spent on the education of our own people. For more than half a year I did not give a lecture, but was working on a book for the children's instruction. We needed that very much. We thought that we could at least have a textbook; that was one of the important things. And the difficulty is to feed our own people while we are at the same time presenting the Doctrines in such a way that every stranger will understand them. So every Sunday we have one or more strangers among us. Some come a few times, others oftener. There are all kinds of states to meet, and it is not possible in a sermon to provide something for all of these states. But I have tried to feed our own people first, and the others may get as much as they can out of it. If we had had missionary sermons only, our society would have gone back. Some newcomers felt that our sermons were a little deep for them, and they left on that account; on the other hand, our own people attend very frequently, most of them every Sunday. Anyhow it is the Academy, after all, though in other clothes.
VIEW OF EARLY ACADEMY THOUGHT 1926

VIEW OF EARLY ACADEMY THOUGHT       RANDOLPH W. CHILDS       1926

     This celebration of the Jubilee of the Academy marks the passing of a state in the life of the Church. As we enter upon a new stage of the Academy's career, it may be useful to reflect upon the period which has just closed. A part of this period is already known to us, for we have ourselves partaken of it. There is, however, an era of the Academy's life, extending from 1876 to 1897, which can only be within the full experience of men who have passed threescore years and ten. It is this span of years, reaching from the founding of the Academy to the formation of the General Church of the New Jerusalem, that is of interest to us of this generation.

     A complete history of this early Academy is yet to be written. This address will attempt no historical treatment. It is the thought, rather than the action, of the Academy that we shall present. This view is not exhibited as comprehensive or unbiased. It is enough that a view be portrayed which will stimulate an interest in the subject, and which will raise questions, even if these questions be not answered.

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     If we were to rely upon one quotation to set forth a picture of early Academy thought, we would select the following extract from the Prologue to Words for the New Church, a serial published by the newly formed Academy of the New Church in 1877:

     "The Heavenly Doctrines as unfolded in the Writings of Swedenborg we joyously take as our guide in conducting the serial. . . . And these Doctrines, being themselves Divine, are the measure of all else. They are the Tabernacle of God with men; the Lord Himself in His Advent making all things new. . . . Well, therefore, may we devote ourselves to the development in ourselves and others of a familiar knowledge of this system of Divine Truth,-to an actual internal propaganda of the faith,-to the bringing of our own lives, and of all that is dearest to us, under the influences of these wonderful disclosures through the Word, made by the Lord in His Second Advent.

     "Divine revelation throws light upon Science,-answering its questions, and solving its mysteries. . . .The New Church has no conflict with true Science; for all Truth is harmonious; and the marvelous developments on the scientific plane of life, which characterize the present age, will in the end stand forth as the orderly basis of the true Church which is coming down from God out of heaven. Finally, therefore, there can be no conflict. . . .

     "A more thorough culture of the disclosures made for the New Church would in many respects relieve the Church from its entanglements. This more thorough culture we seek to promote. The duties of the day ought to be better understood. In the Church, the Minister, the People, and all things that relate to life, worship, and Church extension, which, partially unfolded in our literature, are only unfolded in part. We must, therefore, consider more in detail Education in the New Church, in general and in particular; and most especially the education of young men for the Ministry, and their proper qualification for the sacred office.

     "In all that concerns the Church, Divine Revelation is the formulary of faith and the basis of action,-and not preconceived opinion, self-will, or the conceits of self-intelligence.

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In the end we must all come to the Writings of the Church; the Divine Doctrines that are given by the Lord through the Word, in the Heavenly Doctrines of the New Jerusalem." (Words for the New Church, Volume I, p. 2.)

     A study of this quotation will indicate that the thought of the Academy was close to the Writings. This quality is characteristic of the literature of those times. The Writings not only served as the basis of thought; the thought was a paraphrase of the Writings. This we shall see as we proceed to examine the publications of the period.

     Another quality which appears from this extract from Words for the New Church is militancy. The early Academy waged incessant battle, and its literature is marked by the sustained enthusiasm, the concentration upon one objective, the subordination of minor issues, and the simplicity and yet strength of expression, which ever characterizes wartime thought. The contrast between the psychological phenomena of war and peace may suggest the nature of the difference between the state of the Church of half a century ago and the state of the Church of this day.

     Still another quality which is revealed in the quotation from the serial is that of vision. There is disclosed a wide vista of thought, and the vista is unclouded by the limitations of the natural mind, and unmarred by the perplexing obstacles which impede exhaustive research. In this day we have a presentiment that as the man of vision leaves the mountain top and descends along the narrow path of experience the viewpoint will change and the trail often be lost, refound, and, in some instances, recut.

     Yet, on the other hand, we feel that the viewpoint of the early Academy was so lofty, the vista so far-reaching, and the spiritual insight so directed, that the great map of the New Church world which our fathers drafted must, in its large outlines, be of permanent value to a generation whose mission is primarily one of development rather than exploration.

     In a summary way, we may say that the thought of the early Academy was close to the Writings, inspiring in its vision of the temple of the Lord on earth, correct in its laying of the foundations, and erring but little in the vigorous work upon the superstructure.

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     II.

     We may share the best of early Academy thought by scanning Words for the New Church, as well as NEW CHURCH LIFE from 1881 to 1897.

     Words for the New Church was the first publication of the Academy. The production of such a serial was conceived at the historic meeting held on January 12th, 1874, attended by Bishop William H. Benade, John Pitcairn, Franklin Ballou and Walter C. Childs, and was planned at a conference of these men and eight others who met on the 19th of June, 1876, and organized the Academy of the New Church.

     Words for the New Church is the great commentary upon Academy thought. It sets forth the primary Academy principles of the Divine Authority and the State of the Christian World, which principles, with their corollaries, mark the General Church of the New Jerusalem as distinct from other bodies of the New Church. So comprehensive is the reference to the Writings contained in Words for the New Church that half a century of New Church scholarship has hardly added to, or taken away from, the general view of the fundamental principles of the Academy which is presented in that serial. Its articles reflect, indeed, the wisdom of their authors; yet far more do they reflect a deep and discriminating reading of the Writings. Thus, in the fifty-five pages dealing with the First and Second Advents of the Lord, about thirty-five pages consist of quotations from the Heavenly Doctrines. It is this dear light of the Writings which the Words throw upon the world of thought, whether this light be directed to the Church, the Christian world, or natural science, that gives this serial an enduring value. We may profitably share some of these views with the founders.

     There is no more beautiful prophecy of the nature of the New Church than that portrayed in the following paragraph of that part which deals with the New Church:

     "In the New Church are restored, not only the faith and life of the Apostolic era of the former Church, as already indicated, but also those of the Ancient Church, and even of the Most Ancient; but under a 'new' state and form.

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     "This Church has, therefore, in its possibilities, though as yet mostly to be developed, every principle, state, grace and virtue of even the Golden Age itself; and the Lord will not rest till His Church again becomes Golden; but, unlike the Most Ancient Church, not golden only, but silver also, and copper and brass, and iron. The most ancient humility and deep interior life will return, with their attendant innocence and peace, their confidence and love, wisdom and intelligence, and contentment and internal blessedness; but characterized by the peculiar genius of this Church in which there is `something new from the Lord.'" (Words for the New Church, p. 50.)

     Today we behold this vision with mingled sadness and hope,-sadness, because of our realization that these possibilities are "mostly to be developed,"-we might almost say "wholly to be developed "-and joy, because there is held out the promise of the eventual triumph of the New Jerusalem. "Look unto Zion, the city of our stated festivals; thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall; not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken." (Isa. 33:20.)

     The treatment of the State of the Christian World presents the same direct application of the Writings to the subject. We feel that we are looking at the Christian World, not with the scrutiny of men, but in the clear light of Revelation:

     "In the Writings of the New Church we have an interior view of all things, a view which, penetrating beyond external guises, unfolds the most recondite realities of life. These Writings throw the light of Heaven upon collective bodies of men, as well as upon individuals; upon the organization of men constituting the Church, as well as the individual man of the Church. Under this light of Heaven, which in other phrase is the light of the Divine Truth, myriads of things are revealed, never conceived of before, fallacious appearances are stripped off, and the reality is brought to light, so that all things appear, less according to their seemings and as man sees them, and more as they really are, and as the Lord sees them." (Words for the New Church. Vol. I, p. 77.)

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     This quotation will explain why it is that many men cannot accept the doctrine of the State of the Christian World. They view the subject from their individual standpoint. They are like men who some fine day ride up and down the streets of the residential section of a city, and then wonder at the claims of those who assert that the city is consumed with crime, poverty, and disease; or they are like those who visit a country where a great war is raging, and make their observations hundreds of miles from the firing line.

     Upon this clear perception of the State of the Christian World the early Academicians based the deduction that the New Church would mainly find its growth in Christian lands, not primarily in the conversion of members of the Old Church, but in the children of the Church. And on this point Words for the New Church declares:

     "This increase of the New Church, as already observed, will arise from the few who are in the life of good and are called the elect, so long as these shall exist in surrounding communities; and also from births among her own members; men also of genius and culture, and scientists, may come into the New Church, drawn by the intrinsic beauty and perfection of the Doctrines, and the harmony in them of all truth; but the enduring hope of the New Church, especially in the far future, lies necessarily in her own children." (P. 127)

     The experience of fifty years has not changed in any important degree this position of the early Academy. And while obvious opportunities for missionary work, which present themselves at some times and in some places, and especially in some men, are not to be neglected, the relative place of missionary work among the uses of the Church will, over any extended period, scarcely undergo any great alteration.

     The comprehensiveness of Words for the New Church is evinced by the treatment of the priesthood, conjugial love, the history of the churches, and many other subjects. For instance, under the topic of piety, the Words say in part:

     "Piety is the open door which no one can shut. Entering into these forms of religion, we can compel ourselves thus far, and we gain light and motive to enter more earnestly into the life of charity.

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And for this end our forms of piety ought to be without spot or blemish; our Temples ought to be gems of art; and our Ritual so charming and faultless that any may enter into it, rendering it with the spirit and the understanding also." (P. 218, 219.)

     This reference to the development of Church architecture and ritual is interesting in the light of recent events within the General Church.

     The way in which Words for the New Church treats the subject of Science is typical of the thought of that time. There is set forth a summary of the teachings of the Writings on the creation of the world and the subsistence of creation, touching upon the spiritual sun, degrees, influx, and the human form. There follows an attack on widely held psychological concepts, evolution, the denial of spontaneous generation, and the theories of color and force widely held by physicists. The treatment is theological, and the principles from which these subjects are viewed are drawn directly from the Writings with little adaptation. It is not so much science that is under investigation as the primary truths about science which are found in the Writings. While these truths of Revelation are not so fully developed as in a later period of the Academy's life, their clear presentation forms a sound starting point for scientific investigation. Any of us who set out upon the quest for scientific knowledge, and especially any of us who may pursue courses in any of the great universities, whether such courses be undergraduate or graduate, might well equip ourselves with a first-aid kit-and a first-aid kit may be sorely needed-containing the following citations from Words for the New Church:

     "This twofold method of looking at scientifics, or on the things which have entered through the natural senses into the memory, exists with those men who devote themselves to a cultivation of the natural sciences. Every man of science, therefore, looks upon the facts of nature, either with an interior intuition in the light of heaven, or with an exterior intuition in the light of nature, which is the light of the world of nature. There is no intermediate point of view. . . .

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     "With those scientific men, therefore, who believe only in the light of nature, there are hypotheses confirmed by their temporary knowledge of the facts of nature,-hypotheses which still wait for further confirmation by additional facts. But the new facts may lead to the rejection of the hypotheses before assumed, and make way for others. Hypotheses, therefore, are not ultimate truths. . . ." (Pp. 302-304)

     Nor was there wanting any appreciation of the necessity for scientific study, and especially the necessity for the study of Swedenborg's scientific works.

     "Wherefore, the Church of the New Jerusalem will grow in power in this world, only in the proportion in which it cultivates, not merely the theological, but also the scientific and philosophical writings of the inspired Swedenborg." (P. 541)

     III.

     Words for the New Church comprises a vision. But the founders of the Academy were not merely architects. They were builders. In the volumes of NEW CHURCH LIFE from 1880 to 1897 are revealed the workings of their minds and their mental reactions to the practical problems of their day. The subjects which mostly occupied their attention were: The Divine Authority; the State of the Christian World, including the subject of permeation, or, as we would say, distinctiveness; the priesthood; government; education; science; Swedenborg's scientific works; and the application of the Writings to literature, art, politics, social life, ethics and morals. So varied are these subjects that our view of them may become more a glimpse than a view. But even a cursory glance at the thought of the Academy on these topics will show the closeness of this thought to the Writings, the vigor, yea, even militancy, of the thought, and the boldness in applying general principles.

     Their view of the Divine Authority needs no comment, so comprehensive was this view, and so soundly based on the Writings. Their interpretation of this doctrine anticipates our position of today. For instance, a New Churchman recently remarked that a denial of the Divine Authority of the Writings was comparable to the Arian heresy in the Christian Church.

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This idea was anticipated fifty years ago, as the following extract will show:

     "Analogous to the Arian heresy which infested the Primitive Christian Church is the denial of the Divinity of the Writings in which the Lord has made His Second Advent, and by which He is establishing the New Church." (Words for the New Church, p. 229.)

     The doctrine of the Priesthood was asserted at a time when the trine in the priesthood was not generally recognized, and when the ordination of priests was regarded as a mere medium for expressing the will of the electorate. Against these current views, Bishop Benade championed the doctrine that the priesthood was the governing agency of the Church, and that ordination was a power inherent in the episcopal office. Of this priestly government a writer said: "Until this principle is recognized and carried out in the Church, no true order can exist. Instead of the government of the wisest, the law of the majority will prevail." (NEW CHURCH LIFE, 1888, p. 173) This insistence upon the leadership of the priesthood was asserted most vigorously, and at times rather quaintly. In the report of a meeting of the Joint Councils held in 1888, at which the subject of the financial support of the ministry was under discussion, and at which it was held that the minister's support should take the form of voluntary contributions, Bishop Benade said that if the excellence of the priest's office were fully appreciated the office might be supported liberally. He added: "Whose residence in the heavens is the most beautiful-the most magnificent-the most grand in the society? It is the residence of the priest, who resides in the center of the society, in a most beautiful, exalted and magnificent residence. And why? Because the office of the priest is the most responsible office-the most exalted." (Ibid., p. 183.)

     This is no occasion to attempt to appraise the views on Government held by Bishop Benade and his followers. Perhaps it may justly be said that the withdrawal of Bishop Benade involved no important change in the principles of Government. The features of "Council and Assembly" which appear on the banner of our General Church represented not so much a change in principle as a variation of procedure; and even this change was largely one of an emphasis of tin old procedure which had for a time fallen into disuse.

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     The analysis of Science commenced in Words for the New Church was continued in the NEW CHURCH LIFE. Especially was there stressed the importance of the cultivation of Swedenborg's science. This affirmative attitude toward Swedenborg's science bore its richest fruit several decades later, and the abatement of popular interest in this subject which has characterized the last ten years is, we may trust, only a passing state. Nor was the discussion of science confined merely to Swedenborg's science; for among the subjects treated in the LIFE were: The Insinuation of the Truths of the New Church into Scientifics (NEW CHURCH LIFE, 1893, p. 83); the Duty of the New Church to Teach Sciences (1893, p. 87); Reconstruction of the Sciences (1887, p. 188); Suggestions on the Reformation of the Arts and Sciences (1883, p. 116); Evolution (1896, p. 161); Studies in Anatomical Subjects (1881, p. 3) such as the Brain (1888, p. 59). Philosophical articles also appeared, such as on the Mind and Thought (1893, p. 184), and on Aristotle and the Soul (1896, p. 40).

     With Education, both as a theory and as a practice, the mind of the Church was intensely concerned. In the first place, Bishop Benade's Conversations on Education set forth his conclusions drawn from a deep study of the Writings,-conclusions which were comprehensive and fundamental. Any analysis of this monumental work would require separate treatment. In the year 1889 it is noted that "the subject of education is occupying more and more the thought of the Church" (NEW CHURCH LIFE, 1889, p. 121). Perhaps no concise statement of the reasons for New Church education is more comprehensive than the following extract from an address made by the Rev. William F. Pendleton on October 1st, 1889:

     "If we are asked, therefore, why we have New Church schools this is our answer: 'We are convinced that we are doing a work that cannot be done elsewhere; yea, we are convinced that New Church schools, having the thorough and hearty cooperation of New Church parents, in their home life and in their interest and support of the work, provide the only means for the permanent establishment of the Church in the Christian world. All the other efforts of the Church, useful and necessary as they are in their place, without this will be temporary in their effects, and will gradually fade away from the view of men.

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All church work that excludes from its purpose the education of our children for the Church and for Heaven, will hardly be perpetuated beyond the third generation of New Churchmen if such work is perpetuated longer it will not be with the posterity of those who are doing it now, but will be done by others who will take their place by accessions from without; and we thoroughly believe, believing because the Heavenly Doctrines so speak to us, that the number of those who accede to the Church from without will gradually though steadily diminish." (NEW CHURCH LIFE, 1889, P. 182,)

     Another subject which occupied the attention of the early Academy was the Wine Question. The topic was of grave importance, because of the prevalent agitation for unfermented wine, or must, in the administration of the Holy Supper. The disorderly effect of this practice was fully demonstrated by passages from Revelation (NEW CHURCH LIFE, 1882, P. 38; 1888, p. 6; 1888, p. 31; 1889, p. 196). Beyond this, the Academy writers denounced prohibition (1888, p. 55:113). In 1888 the editor of the LIFE, evidently reminded of the frequency of the appearance of this topic in his publication, said:

     "Our excuse, if excuse be needed, for so constantly dwelling upon this one theme, must be that all external signs go to show that the consummated Church is rapidly concentrating its life in the prohibition 'movement' or party, and under this disguise is seeking to dominate men by force even as it did in the days of the Inquisition." (1888, p. 129; 1885, P. 95; 1887, pp. 48, 72; 1886, p. 129; 1887, pp. 46, 112, 114, 141, 184, 188.)

     This was indeed a prophetic utterance!

     The subject of Conjugial Love, involving marriage within the Church, was developed (1882, P. 63; 1887, P. 184; 1888, p. 153) as also was the spiritual use served in having large families (1894, p. 161). This doctrine of the blessedness and heavenly quality of conjugial love, and its power in the establishment of the New Jerusalem, was the heart of the Academy. Words are indeed weak instruments of expression of spiritual ideas, but I know of no more beautiful picture of this subject than that given by our Bishop N. Dandridge Pendleton in a speech at the Assembly Banquet of 1907, in response to a toast to the "Heroes of the Academy."

436


He said in part:

     "If there were heroes in those days, there were heroines also. The assault that was made upon the Academy fell more hardly upon the women than upon the men in certain vital aspects, and the way in which those women sustained that assault, and stood by the men, causes them to be an object of reverence to us today. We reverence those women not only because of their faith and their loyalty, but also because of their loving hearts and sweet intelligence. . . . The early Academy, men and women, labored for a certain ideal of the conjugial; they believed with all their hearts and souls that the Lord was ready to give to His New Church a new love from heaven, and the men and women of the Academy in its early days lived in the actual expectation of that love and its realization, and I believe it is that thought that brought about a certain condition that prevailed in the early Academy which made it unique. Surely you will recall that there was an indefinable something present in those meetings, a kind of circumambient sphere that penetrated the minds of all in the beginning with a sense of joy and delight, causing the hearts to be elevated with a common exultation, causing all together to give attention to the things that were said. Nowhere in the world was there such a state; and it is described in the work on Conjugial Love as being present only in the Garden Adramandoni, where they walk and talk daily of conjugial love. If I mistake not, the early Academy came in touch with this sacred garden. If, then, we younger men of the Academy regarded the men of the Academy as brave knights, certainly we looked upon the ladies of that day as so many hearts of gold, who gave to the men the only thing worth having, the only thing worth living and dying for, the hope of the conjugial." (NEW CHURCH LIFE, 1907, P. 564.)

437




     IV.

     From the view of early Academy thought which we have already presented, we may appreciate how deeply we are indebted to the founders of the Academy for our current thought. And we have seen how directly they drew their ideas from the Heavenly Doctrines. Their attention was especially fixed upon the topics with which we have dealt, but their interests had a far broader scope. The variety of subjects discussed in NEW CHURCH LIFE is quite amazing. Among questions directly relating to the Church are: The New Church not a Celestial Church (1888, p. 69); Fallacy of the Idea that a Minister must be a Regenerated Map (1888, p. 97); Future of the New Church (1888, p. 119); Prudence in Ministers (1880, p. 62). Attention was also given to economic and political questions such as: Single Tax Unqualifiedly Condemned (1888, pp. 50, 81; 1889, p. 47); Love of Country (1887, p. 152), the Duty to Defend the Country (1897, p. 1); the Labor Question (1885, p. 173; 1886, p. 15.)

     Again, questions dealing with the education and moral instruction of children were presented, such as: Snubbing Children (1894, p. 17); Teaching Children about Generation (1894, p. 33; 1896, p. 122); Old Church Schools (1887, p. 191); and Reasons Against Sending a Boy to College (1887, p. 87). Also, subjects dealing with art and literature such as: Literature (1889, p. 59); Mythology in the Light of the New Church (1889, p. 141); Poetry (1883, p. 32); Architecture (1883, p. 150) There were also miscellaneous treatments of scientific subjects such as: Generation (1893, p. 186); Natural Sciences (1883, p. 170); Physics (1887, pp. 84, 100, 122). Also questions of morals and social life, habits and customs, such as: The Tobacco Habit (1891, p. 195); Amusements (1888, p. 62); Pleasure (1881, p. 2); Robes (1888, p. 127); Should a New Churchman Insure his Life? (1888, p. 81); Prosperity (1890, p. 100); Use (1899, p. 101); Slang (1886, p. 65); Iterated Marriages (1885, p. 184); Teasing (1887, p. 136); Social Life (1895, p. 33); and the Woman Question (1888, p. 97). There were also reviews, as: Swedenborg the Buddhist (1888, p. 24); Tulkism (1889, p. 160); and constant reviews of New Church periodicals and collateral literature. In addition to all these, and more, there were published fiction and fables dealing with New Church plots and themes which for quantity and quality far surpass anything which has since been accomplished in this field.

438


Much of this literature merits reprinting, as has already been done in the case of E. P. Anshutz's Fables, and it is to be hoped that such a novel as "Pentville," by the same author, may also be republished.

     This great variety of subject matter is interesting from three points of view: first, because the very variety of topics indicates the effort to apply the doctrines of the New Church to every phase of life; seemed, because of the inherent value of the applications made; and third, because of the method of treatment. It is only just to say, however, that the present generation would not agree with all the conclusions arrived at by early Academy writers, and might in some cases wonder that certain questions should be mooted. In some instances we would find their treatment of certain subjects extreme and undigested; and perhaps the articles were so considered in those days. For example, consider a quotation from an article headed "Suggestions on the Reformation of the Arts and Sciences," appearing in NEW CHURCH LIFE for 1883. Speaking of music, this article said:

     "Much in music is spontaneous, and this is grandly displayed in many tender and pretty melodies, as well as in the compositions of the great artists. But that adaptation of music, which in olden times was so complete that it affected the angels with joy by reason of its full correspondence with the choirs of heaven and with the rhythmical speech of the angels, needs New Church composers to bring it forth anew. Is it not high time that our talented artists arouse from their lethargy, shake off their allegiance to the music of the Old Church, and employ their gifts for the advancement of the New?" (1883, p. 117)

     The same writer, speaking of rhetoric, said:

     "But, alas! true rhetoric, like true music, is yet to be written. Who but the New Churchman can rightly define sublimity and emotional effects generally? Who can write of harmony, of taste, of figure, but he who comprehends their true import. The rhetoric of today views its subjects from a natural point of view only, the rhetoric of the Church includes also the spiritual view; the two are comparatively as a painting on a canvas and the realization of the same in natural scenery; the one is cold and lifeless, the other warm and quick with life." (1883, p. 134)

439


This writer then proceeds to hold up to ridicule two quotations from Byron and Milton. Yet the quoted passages are quick with genius, even if their sentiment be heterodox.

     The answers so readily given by the early Academicians to some of the problems of their day do not always seem convincing. The question as to whether a New Churchman should insure his life hardly seems to merit discussion. The question as to whether a New Church minister should be a regenerating man seems to be answered by the analogous question, Should a layman be a regenerating man? Moreover, we are today puzzled as to what tribunal could pass upon a minister's spiritual life and terminate or suspend his ministrations until he should have attained a reasonable state of spiritual progress. Today, we are slower to dispose of questions which these earlier Academicians answered in summary fashion. Thus the question as to whether a New Churchman should send his son to an Old Church college may be easily answered in some cases and with difficulty in others, and then only by the parents concerned. Even if a student can bring himself to condemn Single Tax, in the light of his study of the Writings, (and many New Churchmen take an opposite view), he can hardly speak with finality on so complicated a subject. In fact, the hopelessness of any uniform interpretation of New Church doctrine, in its bearing upon ordinary political, economic, and medical topics, is becoming clearer to us than ever before. And this is well. For the New Church is not a national church, but a world church, and must not make interpretations which cannot be received by New Churchmen in all parts of the world. I am now speaking, not of doctrines, but of interpretations.

     And so, in this way we might go through subject after subject, showing how the applications of the Heavenly Doctrines, made by the early Academicians to the various concerns of life, differ from the applications which would be made today, at least by many of our people. And even where the conclusion is the same, the method of treatment would differ today from that of a generation ago.

440


There is now a greater recognition of the intense study required in any field of thought, before the truths of Revelation can be correctly applied. In our work of education, for example, our leaders have not only made a deep study of the teachings of the Writings on the subject, but they have also made an intense study of modern educational practice, and the result is a more balanced view, which tends toward efficiency from both a natural and a spiritual standpoint. Today we better realize the difficulties that stand in the way of the application of general principles derived from Revelation to particular states of fact; and we also realize that New Churchmanship does not endow a man with those qualities of inspiration and intellect which produce masterpieces in the arts and sciences.

     In the topics with which we have just been dealing, which are not purely doctrinal, but rather doctrinal applications, the essential value is in neither subject matter nor form; it is in the tendency to give the Heavenly Doctrines a universal application. With these early Academicians there seemed to be a fulfilment of the injunction given to the Israelites as to their observance of the statutes of the law: "And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." (Deuteronomy 6:7)

     This quality of those "Academy Saints" who "meditated in the law of the Lord day and night" is the great example set for us of this generation. Though the zeal of our fathers in the application of the Heavenly Doctrines to life carried them at times farther than we can go;-though we can tolerate the wearing of cotton and woolen garments together; though our infants are sometimes bathed with water before they know the waters of baptism; though we feel no compunction in building houses of brick instead of stone; though we contribute to the Church openly as well as secretly; though we can teach our children Mother Goose rhymes without feeling constrained to make Academy revisions; though, in a word, we do many things, and omit to do many things, which at least some of our fathers forebade or commanded;-we none the less marvel at these and other signs of a devotion to Revelation so powerful as to cause our fathers to sense more the presence of the spiritual world than the reality of this world of matter.

441




     V.

     In this, our view of Academy thought, we need not dwell upon the incidents leading up to the separation of the General Church of Pennsylvania-with which the Academy was associated-from the General Convention. These incidents were occasions rather than causes. The mind which looks for its guidance to a new Revelation cannot live under the same roof as the mind which, while accepting former Revelations, will not accept the new Revelation in its entirety. This has been true throughout human history. It was true in the early Academy. It is true today. And it will be true in the ages that are to come.

     Nor need we dwell upon the withdrawal of Bishop Benade from the Academy. In passing, however, we may say that this event-important as it seemed to the personages involved in it-seems from the viewpoint of this generation a comparatively minor incident. The Academy principles passed in their fulness to the newly formed General Church, and in their passage nothing of value seems to have been lost, although some few interpretations, such as that of the Academy as an internal church, were left behind. True it is that the patriarchal spirit which had suited a youthful state was abandoned for a more rational government, adapted to a more mature state. But the Academicians of 1897 were prepared for the change, and a man stood ready to assume the leadership of the Academy movement,-a man who was loyal to the principles of the Academy, and who not only enunciated them with forcefulness and clarity, but who developed them with fidelity and wisdom. And by his leadership, and by the leadership of our present Bishop, this great inheritance of Academy thought has been transmitted to us with the accumulated contributions of some thirty years.

     We read the literature which reflects the thought of the early Academy. We analyze this thought. We ascribe to this thought precise qualities. We compare or contrast these qualities with the thought of our time. Yet in this very examination the spirit of this thought eludes us. The intangibles of the mind of man may, in some frail balances, be weighed. But this thought on which we have been looking is, in a sense, only the thought of the natural mind. Within that thought is the hallowed flame of a heavenly love, lit by the torch of Revelation. That flame cannot shine in any words we may fashion.

442


It is enough that by some crude representation the eyes of memory or fancy may attain some glimpse of "the light that never was on land or sea" that brightened the dayspring of the Academy.

     It is not our purpose to go beyond the bounds of our subject, and attempt any precise comparison of the thought of the early Academy with the thought of our own time. It is obvious that in organization, ritual and education, marked progress has been made. Certainly we cannot for a moment hold ourselves externally bound by the traditions of the Academy. Our mental life cannot be in the past. A new mood has come upon us. We have left the tabernacle for the temple. We behold, not the wide stretches of the countryside, but the ever-changing scenes of the city. The very fulness of our life may distract or enrich our thought. We, who are great possessors, cannot go back to the plainer environment of our fathers. Yet will the story of the early Academy more and more move us with its spirit of adventure and romance, until, perchance, in the ages that are to come the pioneer days of the Academy will seem to our children as a golden age of the Church, where fact and legend will blend inseparably. We ourselves are too near the beginning to make a fair appraisal of our inheritance. Nor would we attempt any formal tribute to those early men of the Academy, for they were plain men who were strangers to praise. They faced, as we face, the problems of the Church in its youth, nay, its infancy. We, as they, are beset with issues which press for solution. We have no need to seek for quests which shall arouse the crusading spirit. The power which the New Church may have over the souls of men is not to be measured by the stirring of the emotions, or the gift of tongues, or even by mighty deeds. These states of exultation and depression come and go, like the shining and dark skies above us; but the seeds of spiritual life may grow up in sunshine and storm, filling the earth with their beauty.

     We have, in a few fleeting moments, passed through the province of early Academy thought. We have seen that the land in which our fathers dwelt was a land of corn and wine, a land of bread and vineyards. We have seen the myrtle and the fir tree, and the pine and the box together. We have seen the tents of Jacob and the tabernacles of Israel spread forth as the valleys and as gardens by the river, as the sandal trees which the Lord hath planted, and as cedar trees beside the water.

443


We may not dwell in this domain of yesterday. Our feet are upon the road to the East, and we have set our faces steadfastly to go to Jerusalem. But one object which we saw as we entered into the view of the past still stands before our gaze as we go forward. In the early days of the Academy this object seemed to rise above every other scene. To it our fathers lifted up their eyes, and from it came their strength. Above them, and above us, it stands in its everlasting might,-the mountain of the Divine Authority of the Writings.

     "They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth forever. As the mountains are round about Jerusalem, so the Lord is round about His people, from henceforth even forever." (Psalm 125:1-2)



     DISCUSSION OF MR. CHILDS' ADDRESS.

     Rev. Alfred Acton: The subject is certainly an inspiring one. The thought came into my mind that Mr. Walter C. Childs, fifty years ago, could hardly have anticipated that, at the fiftieth anniversary of the institution of which he was one of the prominent founders, his son would be giving an account of the principles discovered in those fifty years. Those principles are, most of them, quite familiar to us, but it came as quite new to me that there had been an unqualified condemnation of Single Tax! And I am sure that Mr. Merrill and others will at once feel that there were exceptions to the wisdom of the early fathers of the Academy! However, as Mr. Childs has said, that was one of the very numerous questions on which pronouncements were made, but which have been modified to this extent, that we recognize that it is not for the Church to make an application to political conditions. It was almost on this spot, over twenty years ago, that Bishop W. F. Pendleton delivered his address on the "Principles of the Academy." He did not put them forth as a creed that we must believe, but as a statement of doctrines which he found we did believe; a statement of doctrines which men had drawn forth from the Writings, and which had found general consent among us, and which still find that consent.

     We are told in the Doctrines that the doctrine of the Church must be drawn from the Letter of the Word, and confirmed by it. That has been the case in the Jewish Church, in the Christian Church, and in the New Church. The Jewish Church drew forth from its Word a doctrine which the Lord afterwards condemned. He said: "Ye have heard that it hath been said by them of old time, . . . but I say unto you . . .," etc. And in that saying the Lord delivered the true doctrine. The doctrine of the Christian Church was drawn from the New Testament, and was falsified.

444


The understanding of the New Testament, as given in the Christian Church, became a misinterpretation of the Word; so the Lord made His Second Coming, and declared that this doctrine of the Christian Church was not a true interpretation of the Word. And in the Second Coming the Lord has given the true interpretation,-"But I say unto you!" And this true interpretation of the Word, which the Christian Church might have brought forth, but did not, is the great general doctrine which is held by all bodies of the New Church. But we have now received in addition the principle that the Heavenly Doctrine is the Word; and the Writings stand before us as being the Heavenly Doctrine, and it is from this Heavenly Doctrine that the New Church is to draw its doctrine.

     The principles of the Academy are the understanding of the Heavenly Doctrine which prevails in our midst. That understanding of the Heavenly Doctrine did not commence in 1874, 1875 or 1876. That understanding of the Heavenly Doctrine had its inception in the earliest days of the Church, and from time to time in the history of the Church men have arisen who have set forth in their speeches and writings that understanding of the Heavenly Doctrine as their understanding. But it was only with the rise of the Academy that there arose an organized body to proclaim this understanding of the Heavenly Doctrine as a basis of an organized Church which should bring this understanding into ultimate operation. The Academy principles are nothing but our understanding of the Heavenly Doctrines now revealed from heaven in the Writings of Emanuel Swedenborg; and those principles, when enunciated among us, created the enthusiasm and spirit which we read of in the history of the Academy. It is the Academy doctrine, it is this our understanding of the Heavenly Doctrine, that distinguishes this Church from all other bodies of the New Church. Men of the New Church may understand the Heavenly Doctrines differently, but that is our understanding of it.

     Now there is always a tendency in human affairs to take a former generation's understanding and crystalize it; that is, to accept the doctrines of others without entering into them,-to accept them as a heritage, and not as an inducement to further study and advance along the lines laid down. There is a tendency in all human nature to what we call "laying down on the job." There is a tendency on the part of us all to accept what another man has done, and to let it rest at that. This understanding of the Doctrine which we call the "Academy doctrine" must become the individual understanding of the following generation. A generation cannot pass down its faith, but only its understanding. Unless those conclusions are accepted as the understanding of the next generation, there is not a living soul in the Church: then what was an active internal has been crystalized into an external which makes for uncharity, unmercifulness, and death. We ourselves must enter into the study of the Doctrines, and see that these principles of the Academy are the teachings of the Heavenly Doctrine of the New Jerusalem. We ourselves must have the same spirit as the early founders had, if we are going to be competent to pass upon their understanding of the Doctrines as true or not true. So, in this sense, I believe that the Academy was, is, and I hope will be, an internal church.

445


What we really understand by the Academy, what our brethren in the Convention understand by the Academy when they so speak of us, is the Academy understanding of the Heavenly Doctrine. This is the internal church with us. This is the soul which, if it animates our body, will go on and triumph as the Academy did. But if it ceases to be our soul, our body will no longer continue in the vigorous, youthful, joyous life that distinguished the Academy.

     Rev. E. E. Iungerich: The point which interests me in considering Mr. Childs' address has to do with the geographical conditions of the Church, and how they have been changed by the entrance of the General Church into the field. The early New Churchmen, undoubtedly for Providential reasons, were scattered over the globe in very thin groups, like gossamer webs. Most of them read by themselves, and in those days the means of communication were slow and limited. And that beginning of the Church was rather different from what it was in the Christian Church, where the Apostles went out in a group and developed the territory around them, and kept in very dose touch with each other. They had to carry their message by the living voice, whereas our Revelation was to be produced by means of the press, and spread in that way. Now what was the use of having it spread out in that way, in a thin gossamer web,-a few in America, in England, in Germany and Sweden, spread very thinly?

     One of the most illuminating expressions of that thought was given at the Assembly in Glenview in 1923, by Mr. Powers, who, I am pleased to see, has been able to get to this Assembly also. Mr. Bowers has been in touch with the isolated members of the Church for many years. At Glenview he propounded a very interesting theory on that point,-that by being spread out each of those men had an active effect upon his environment, and in that way acted as a certain balance to the tendencies of thought among the people in his region. That is what you might call a "physical permeation," if you please. Nothing mysterious about it, simply a contact with various types of persons mentally which stood for elevated dealing and honesty of conviction. In that way there was produced a clearing, and a clearing which spread very generally.

     Now take the Christian Church. It was not until the early group of Christians gained headway that it came into violent persecution. The New Church was subject to different conditions. It was spread as a thin gossamer web. The difficulty with that situation is that it entails the danger that the external will control the internal, that there will be no directing center in such a thinly spread-out web. And until the Academy movement arose, that danger grew. Delegates were sent to a meeting of the General Convention once a year, and appointed committees that did most of their work in the last few days before the annual reports were to be made. There was no real central functioning body. And that condition led Mr. Benade, and previous to him Mr. De Charms, to speak of the importance of a central body, which would be as a heart preparing and circulating vivifying blood, which would consider the needs of the Church, and develop interiorly along these lines.

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This produced the Academy phase of New Church growth, which is a distinct and logical development, and a great improvement over the preceding weak organization, which was like a net spread out, having the weakness of its weakest link.

     When there is a strong organization, you have strong minds looking after each of these problems, and carrying them out; such a strength as makes those associated with it feel that the General Church is right with them. One of our ministers in Brazil speaks of the wonderful sermons published by the General Church, which go to him with the force and vigor of interior thought, fresh from the laboratory of the active thinkers of the Church. He says: "I can do nothing better than to translate one of these sermons." And this is feeding the Church there in Brazil, and doing wonderful work. That thing is made possible by General Church activity.
CANON OF THE WORD 1926

CANON OF THE WORD       Rev. F. E. GYLLENHAAL       1926

     The Writings state the criterion of the canon of the Word. It is "that the books of the Word are all those which have an internal sense; but those which have not an internal sense are not the Word" (W. H. 16.) The Writings apply this principle to the Bible, and enumerate the books of the Word. But is this criterion to be limited to the Old and New Testaments? There is no doctrine to this effect. The law seems to be a universal one, and if so, it applies equally to the Writings as the Word of the Second Coming. The fact that the Writings do not also enumerate the books of the Writings does not argue against the application of the principle to them. The law applies to them if they have an internal sense, and equally so if they are the internal sense.

     The simple statement of the criterion is expanded and explained by numerous other statements in the Writings. They declare that the book of Job contains an internal sense, though not in series (W. H. 16), and not treating "solely of the Lord and His kingdom; for this is the one thing that makes a book of the genuine Word " (A. C. 3540e) Many most ancient books were written according to pure correspondences, and accordingly had an internal or spiritual sense; yet they were not books of the Word, because they were not containants of complete series of the internal sense, did not treat solely of Divine, celestial and spiritual things, and were not "truths continuous from the Lord," that is, had not come down continuously from the Lord through the heavens. (See A. C. 4442e; 4480; 9942:5; A. E. 543e)

447




     The explained criterion shows its application to the books of the Writings. Those books which have as subject-matter only what the standard requires,-every subject in a continuous series from the Lord through the three heavens to the literal sense, representing Divine, celestial and spiritual things of the Lord's kingdom and church, and which accordingly are real correspondences are books of the Word. Their literal form may vary widely. Their literal term and sense may be markedly different from that of any or all of the books of the prior Testaments, but if their essence and order are in agreement with the Divine criterion, they belong to the unique Word of the Lord.

     The character of the Divine criterion of the canon of the Word shows that no man or body of men could possibly determine the complete and correct canon of the Old and New Testament. They could not possibly discover the continuity of the series of each subject from the Lord through the heavens into the letter. Without a knowledge of correspondences, and lacking the doctrine of genuine truth and Divine enlightenment, they could not know the internal sense. Even possessed of those three requirements, they could not possibly determine the canon, because the Word is infinite. Therefore, the true canon had to be revealed. Accepting the universal law that the Lord never reveals what men can discover by their own efforts, the fact-that the canon of the Old and New Testaments has been revealed proves that men never could have discovered it. It follows that men can find out and correctly determine the true canon of the Writings, unless this also has been revealed. The books written by Swedenborg, on all of which in the spiritual world there was written, "The Advent of the Lord," were to be enumerated, the Sketch of an Ecclesiastical History of the New Church informs us, but either the enumeration was lost or it was never made. If it was made and lost, it may be found some day. If it was not made, it is unnecessary, either because men can discover the true canon of the Writings, or because that canon is revealed by another mode.

448




     The revelation of the true canon of the Old and New Testaments relieves me of all necessity of relating how the canon of the Bible was made by the Jewish and Christian Churches. Their canons were erroneous. Those churches lacked the Divine criterion and other capacities. Yet it is notable that none of their canons omitted any of the genuine books of the Word. They were too inclusive, which seems to be erring on the right side, and may have its lesson for us. To ascribe more to the Lord than actually is peculiarly His own surely is wiser than denying any part of what is His own with us.

     The true canon of the Old and New Testaments is confirmed by other and different Divine evidence than the enumeration of the books. The Last Judgment states that, "of the Lord's Divine Providence, those books have been preserved entire to an iota since the time when they were written, . . . on account of the sanctity which is within every iota, letter, word and thing they contain (41e); to which the Apocalypse Explained adds, that "there has been no mutilation of the sense of the letter of the Word from its first revelation, not even in a word or letter in the original text; for each word, and in some measure each letter, is a support " (1085: 2. Compare 7933e) This assures us that we have the complete books and all the books, or the entire revealed text of the Old and New Testaments. Historical criticism of them, therefore, need not disturb us. Such criticism may assist in arriving at a more comprehensive, exact and reasonable understanding of the literal sense, and thereby of the internal sense, but its mass and quality make it of doubtful value for the New Church, to which the Lord has revealed a threefold means of arriving at the internal sense which is easier, pleasanter and more productive of results than any amount of study of historical criticism, and of the Testaments by its methods.

     The doctrine concerning the integrity of the original text of the Old and New Testaments also assures us of the integrity of the original text of the Writings, if it applies to them. In this case we may be certain that portions of the Writings which now are missing, among them, the list of books written by the Lord through Swedenborg from the first day of Swedenborg's call to the office of Revelator, if it actually was made, will be found some day. It seems altogether unlikely that any portions of revealed Divine Truth should be destroyed after once having been written, although possibly the Ancient Word and the first tables of stone containing the Decalogue are precedents.

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But the point is, that the Lord leaves us in no doubt concerning the integrity of His entire Word, although He permits innumerable doubts based on the shifting sands of historical criticism, the nebulous conclusions of our conceited selves, and the insinuations of unbelievers, to arise from the hells, and to assail us sorely.

     I believe that no man or body of men is competent to determine the canon of the Writings. It seems to me that it would be presumptuous, even involving the danger of blasphemy, for any man to make himself judge of what God should be credited with saying, and what not. If the Word comes to us with a "Thus saith the Lord," the doctrine of all its portions must have the same Divine authority. Therefore, the Adversaria and a private letter by Swedenborg, if they were portions of the Word, are God's sayings. We are free to accept them as such or to reject them, but I believe that we cannot, by any rational arguments, determine their Character. And what the individual may not do may not be done by the mass. In other words, a consensus fidelium,-that "agreement among all those who believe,"-cannot determine what is God's Word, for this would be human authority determining Divine authority, or the Authorship of the Lord. Yet I think it is legitimate for men to seek and find in the Word confirmations of its integrity and plenary inspiration.

     We cannot determine the canon of the Writings, because we cannot judge the quality of their internal sense, nor can we perceive the whole extense of that sense from God Himself to the literal sense. We can know that the Word is infinite, and can perceive something of its infinitude, but not the whole of it in such a way as to determine its character. Yet, in the light of revelation concerning the Word's character, we are able to assent to the truth of its infinity. And comparisons of the books of the Writings with one another, for the purpose of deciding thereby which are genuine books of the Word and which are not, would be futile, because they cannot be so compared, owing to the simple fact that they are not relative to one another. They are all relative to the Lord, inasmuch as they are His accommodations of Himself to angels and men; and they are also relative to men, because given by the Lord for man's salvation and regeneration.

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But one book is not of superior Divine authority compared with the others. The True Christian Religion, even though it contains the universal theology of the New Church, has not a Divine authority superior to that of the Earths in the Universe. Their contents differ on the plane of the letter, but their unity may be perceived in the fact that both supremely treat of the Lord. Therefore, a comparison of the Adversaria with the Arcana Celestia, for example, will not help us to determine whether the former is to be classed with the latter or not. And our incompetency to determine the canon of the Writings also appears from the fact that there is no infallible certainty in human conclusions based upon studies ever so extensive, minute and exact.

     If what I have so far advanced is true, it must follow that the canon of the Writings either has been revealed or will never be known. I believe that it has been revealed. We have no enumeration of the books. Their enumeration would have been one way of revealing the canon, but not the only possible way. But we have a considerable amount of Divine evidence of a different character relative to Swedenborg's call, the Writings being from the Lord through the heavens, the inscription, "The Advent of the Lord," on all in the spiritual world, a Divine criterion in the doctrine that all the books of the Word have an internal sense, and another in the doctrine concerning inspiration with particular reference to the unique character of Swedenborg's inspiration.

     The evidence of the Writings relative to Swedenborg's call is to the effect that, from its first day, he had not received anything which pertains to the doctrines of the New Church from any angel, but from the Lord alone while he read the Word (T. C. R. 779) To this may be added, first, the statement in the Apocalypse Explained that he was enabled to perceive clearly what came from the Lord and what from angels, the former of which was written, but not the latter (1183:2); second, the Spiritual Diary testimony that he was instructed by no spirit, nor angel, but by the Lord alone (1647); third, the statement in Divine Providence to the same effect, but emphasizing the words concerning anything in the Word or any doctrine from the Word (135). When the date of his call is known, it should become evident which of his Writings are to be classed among the books of the Word.

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The earliest date of the Lord's personal appearance to him was 1743; but the generally accepted date of his call, or of his receiving from the Lord the commission of "Revelator" and "Servant of the Lord Jesus Christ," is April, 1745. Either date allows of the inclusion of the History of Creation, the Adversaria, the Index Biblicus and the Marginalia among the canonical books of the Writings. And, as I stated in a paper on "The Authority of the Unpublished Writings," printed in NEW CHURCH LIFE for November, 1925, the three facts,-(1) that the History of Creation was the first work written after April, 1745; (2) that it has as a "face" the inscription, "Matthew VI:33. Seek ye first the Kingdom of the Heavens and its Righteousness, and all these things (which are recounted) shall be added unto you," which also faces the first volume of the Arcana Celestia; and (3) that it has the initial inscription, "In the name of the Lord," which Swedenborg never uses again, and which, so far as I am aware, he never before used,-all point to the supreme significance of the 1745 date, and confirm powerfully the position that all the Theological Writings written after April, 1745, are the Word of the Lord.

     But the testimony of the True Christian Religion is, that from the first day of his call Swedenborg received what pertains to the doctrines of the New Church from the Lord alone while he read the Word (779), If the contents of the History of Creation, which is an exposition of the internal sense of the first three chapters of Genesis, relate to the doctrines of the New Church, that work certainly belongs in the canon of the Writings. The same would be true regarding the subsequent works. They are all theological books. They all unfold the internal sense of the Old and New Testaments. They were all written while Swedenborg read the Word. They certainly come within the category of "things in the Word and doctrine concerning the Word," as stated in the Divine Providence 135. In fact, all the circumstances connected with those works, and much of their contents obviously confirm the truth, as I believe it to be, that they are portions of the Word.

     But the Rev. Albert Bjorck in an article on "The Authority of the Unpublished Writings," printed in NEW CHURCH LIFE for April, 1926, quotes from Swedenborg's letter to Hartley in 1769, and suggests that that letter determines the books of the Writings, or the Word of the Lord to the New Church, to begin with the Theological Works which, after 1743, were printed and published, and that the Arcana Celestia is the first book to fill these conditions.

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Mr. Bjorck seems to overlook the fact that the letter is a very general autobiographical sketch, and not a treatise on the canon of the Writings. The letter does not state that the Lord called Swedenborg "to a holy office" in 1743, but that He first appeared to him then. As I have already stated, all the evidence seems to point to April, 1745, as the date when the Lord "called" Swedenborg "to a holy office." In the letter to Hartley, Swedenborg naturally would refer only to the printed and published Theological Writings, as Hartley would have no knowledge of his manuscripts. The statement, "From that time I began to print and publish the various arcana concerning heaven and hell, the state of man after death, the true worship of God, the spiritual sense of the Word, besides many other important matters conducive to salvation and wisdom," certainly does not exclude all that which he wrote on the same subjects, but did not print and publish, because it is not a treatise on the Divine Authorship of those books and manuscripts; but it does exclude the Dreams, the Animal Kingdom and the Worship and Love of God, because they are not devoted to the subjects which are enumerated, and they were not written under the full and perfect inspiration which came with the formal commission of Revelator.

     I have already shown that there is a Divine criterion in the doctrine that all the books of the Word have an internal sense. If we regard the Writings as the internal sense, they certainly are the Word; and if we predicate of them "a literal sense, which differs from the spiritual sense as that which is natural differs from what is spiritual," as Mr. Bjorck does, (NEW CHURCH LIFE, 1926, P. 226), and with which position I agree, they are still the Word. In this respect, there is no difference between the Works written after 1745, but before the Arcana Celestia, Swedenborg's private letters treating of the Lord, the Word, the Lord's kingdom and church and all subjects proper to the Word, on the one hand, and those Theological Writings which Swedenborg printed and published, on the other. The terms "internal sense" and "spiritual sense" include all the meanings or senses of the Word above or within the literal sense. It is obvious from a cursory examination of the History of Creation, the Adversaria, the Index Biblicus and the Marginalia, that they explain the Old and New Testaments or unfold their internal sense, and this fact is repeatedly stated throughout the Adversaria in particular.

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It is beside the point what degree of the internal sense they expound. If it is explanatory of the letter, and of the senses within the letter, and especially if it is from the Lord through the heavens, it cannot be other than the Word. Swedenborg states many times in the Adversaria that he writes from inspiration, and that what he writes is from the Lord and not his; and he never claims to be expressing his own opinions or writing a commentary on the Bible. His relation of spiritual experiences is paralleled in the Arcana Celestia and subsequent Writings. There is nothing in the Works in question, it seems to me, to show that the internal sense, the doctrine, and the memorabilia are not essentially equal to those of the later Writings, and thus are not truths continuous from the Lord into the letter of the Latin text and of the quotations from the books of the Old and New Testaments. Yet Mr. Bjorck asks, "What connection or mutual respect to each other can we find in the statements of these books (History of Creation and Adversaria) that refer to doctrine or to the spiritual sense of the former revelations, profitable and helpful for a more interior understanding of the doctrines, as compared to those in the later books?" (NEW CHURCH LIFE, 1926, P. 231.) But this is not argument. If it is a matter of relativeness, the value of one book compared with others, or of one series compared with another series, is relative to the reader and disciple, and does not apply to the essence of the books. Our appreciation of their value is another matter altogether.

     The character of some of the contents of those Works presents a difficulty to Mr. Bjorck, and to others who see errors of doctrine, obscurity, ignorance, of what later was revealed, and other qualities, which seem to them evidence of merely human thought and its consequent fallibility, and of the absence of Divine authorship. But are we justified in arguing from the character of some of the contents of those Works about their character as a whole and their authorship? I think not. For the same objections have been raised respecting the printed and published Writings, and also apply to the Old and New Testaments. Consider in this connection the statement in the Arcana Celestia, that "doctrine is as it were the embodiment of truth, because doctrine is not in itself truth, but truth is in doctrine as the soul in its body" (4642).

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This applies
to the Old and New Testaments, wherein there is much doctrine which, by itself, is not truth, yet embodies truth. The same is true of the Writings, and should help us in seeing the true character of the Adversaria. In the Word, however, all doctrine is Divine. Additional light is obtained by the following quotations: "The sense of the letter has general things, which are vessels, and which can be filled with truths, and also with falsities, and thus be so explained as to favor anything; and because they are general things, they also are comparatively obscure, having light from no other source than the internal sense." (A. C. 4783) "He who is in Divine things never regards the Lord's Word from the letter, but regards the letter and the literal sense as being representative and significative of the celestial and spiritual things of the church and of the Lord's kingdom. To him the literal sense is merely an instrumental means for thinking of these. Such was the Lord's sight." (A. C. 1807e.) Mr. Bjorck, who believes so firmly that the Writings have a literal sense of their own, should have less difficulty than many others in viewing the literal statements of the Adversaria in their proper relation to the internal sense that is embodied in them, and consequently in accepting the Adversaria as one of the Theological Writings.

     The doctrine concerning inspiration, with particular reference to the unique character of Swedenborg's inspiration, also seems to me to show conclusively that the Works in question belong to the canon of the Writings. When did Swedenborg's inspiration begin, if not on the first day of his call? And if it began on the first day of his call, and was constant with him throughout the remainder of his life on earth, must he not have written concerning the Lord, His kingdom, church and Word, or about Divine, celestial and spiritual things, always from his inspiration, accordingly always from the Lord! Viewing his inspiration as coming from the Lord who "giveth not the Spirit by measure" (John 3:34), is it possible to conceive of its becoming progressively stronger and clearer? It is conceivable, however, that Swedenborg became progressively receptive of more of it, but this would not affect the Divine authorship of what he wrote under it, but only the nature of its accommodation by him as an instrument.

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     Swedenborg undoubtedly progressed in many ways, as, for example, in his spiritual experiences; for he did not see the whole of the spiritual world at once, and indeed he never saw the whole of that world, or visited all of its societies. The Arcana Celestia, at no. 1531, informs us that, of the Lord's mercy, he had his interior sight opened so far as to see the Lord as a Moon shining before the spiritual angels, but he was not allowed to see the Sun of heaven as it appears to the celestial angels. And the same work, in no. 1972, relates that he had seen the spirits in the world of spirits in clear light, angels in the spiritual heaven more obscurely, and still more obscurely angels in the celestial heaven; for the sight of his spirit rarely had been opened so far. But all this progressiveness never affected his inspiration, in the way of making whatever he wrote under it of unequal Divine authority. Therefore, if we grant that he wrote any portions of the Adversaria under Divine inspiration, which the Adversaria itself declares repeatedly; and if we also grant the uninterruptedness of his inspiration, to which the Writings testify, and which is confirmed by what is related of him in his last days on earth, when for a few days his inspiration ceased, its loss causing him the greatest imaginable anxiety and distress, until it was restored; we must also assent, I think, to the Adversaria and other Writings, including his private letters written after 1745, relating to the Lord, His Word, kingdom and church, being within the true canon of the Writings, and thus of the Word.

     Mr. Bjorck's final argument, in which he contends for two stages in Swedenborg's period of preparation, one before and the other after his call, and endeavors to show that Swedenborg's Writings, in the "second stage in his preparatory period," "are not of equal standing with the later boobs already included in the canon of the Writings," is answered in part by himself, for he admits that "the internal sense of Genesis and Exodus" is "given in the Adversaria," and that "the truths, as set forth" in the books in question, "were indeed revealed to Swedenborg when he read the Word."(NEW CHURCH LIFE, 1926, pp. 234, 235) Mr. Bjorck undoubtedly will admit that the internal sense can be revealed only by the Lord, and, therefore, that whatever its form in the Adversaria, whatever its degree of accommodation there, it must be the Lord's Word, unless perhaps those books are like the book of Job and other books of the Ancient Church.

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The same must be true of "the truths" in that work "revealed to Swedenborg." If it is true that Swedenborg wrote the internal sense of the Word and received revelation immediately from the Lord at that time, it must follow that he was then inspired; and in the light of the doctrine concerning inspiration, and of the revealed facts of Swedenborg's inspiration, are we not driven to the conclusion that he was then in "the same uninterrupted state of Divine inspiration which he was enjoying whenever he wrote?" Swedenborg undoubtedly progressed in a way similar to that of Matthew, Mark, Luke and John; "but by no means can we admit progression in the Divine Revelation, if by that is meant preceding' uncertainty' or misleading teaching." (NEW CHURCH LIFE, 1914, P. 548.) Divine Revelation undoubtedly was accommodated to Swedenborg's capacity, as well as to the states of all men, but such an accommodation did not make what was revealed less Divine, nor was the accommodation by the agency of Swedenborg. He was the instrument; and surely he must have acted and written as the instrument from the first day of his call, and never as the agent. This being so, the History of Creation may properly be regarded as the first of the Theological Writings of the Word of the Lord's Second Advent; the entire collection of which Writings, because containing only truths continuous from the Lord descending through the three heavens, is the Lord's own inner garment, which may indeed be rejected, but cannot be cut to pieces.



     DISCUSSION OF MR. GYLLENHAAL'S ADDRESS.

     Rev. Alfred Acton: I feel myself under a great debt of gratitude to Mr. Gyllenhaal for the dear and able manner in which he has presented a subject which I think has never been seriously discussed in a meeting of the Church; namely, What are the exact books which we include when we speak of the Writings being the Word to the New Church? It has come down to us that we include the Spiritual Diary and all that follows it; and there has been more or less of a feeling that the Adversaria, if studied, will perhaps be included. That expresses, I think, the state of thought on this subject which has existed up to the present time. Mr. Gyllenhaal now comes forward and states in a very clear manner, and for very clearly stated reasons, that the line of demarkation,-the definite line between the works which Swedenborg wrote by what I might call mediate influx, by his own investigation, as it were, and those works which he wrote from Divine inspiration, and which are therefore the works of Divine Authority for the New Church,-is from 1745, when the Lord appeared to him.

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     His paper, in large part, consists of answers to objections made by our friend, Mr. Bjorck, who, on the other hand, takes the ground, as I understand it, that the Divine Writings which we mean when we speak of the Word to the New Church commence with the Arcana Celestia. I must say, for my own part, that I am inclined more and more to the latter position; that, when we come to an ultimate definition of what are the Writings of the New Church,-the canon which we mean by the Divinely inspired Writings of the New Church when we come to an ultimate definition, we will have to come to some very ultimate line, some very ultimate indication; and I think that indication is Swedenborg's publication of the Arcana Celestia. He started the Arcana Celestia in the latter part of 1741, or in the early part of 1748, probably in the latter part of 1747. To my mind, the weakness of the position presented by Mr. Gyllenhaal consists in this, that he allows for no intermediate state. According to his idea, everything up to April, 1745, is Swedenborg's own,-guided, indeed, but being a preparation for what follows; but that after April, 1745, it is truth from the Lord, to be called the Word for the New Church.

     Now it seems to me that in all finite affairs there is always an intermediate. By "intermediate" I mean something which partakes of each state,-a concluding of one state and the final entrance upon the other; and that state seems to be the state in which Swedenborg wrote the History of Creation, the Adversaria, and the various parts of the Index Biblicus. This is evidenced by the contents of the works themselves. Take the History of Creation and the Adversaria. We find that they continue the theological language of the Worship and Love of God. We find that Swedenborg, when writing there on theology, writes in the creedal terms of the Lutheran Church. He writes of the Persons in the Trinity, of created angels, of Christ coming down to make an atonement for the sins of man. He writes in that style of language, which indicates that he is couching all his thought in the language of the Old Church. He is not apparently aware as yet that the Lord is to make His Second Coming.

     In the Adversaria, we meet passages which say that the time must be at hand when the Kingdom will come. In the beginning of 1745, Swedenborg published the Second Part of the Worship and Love of God. That same spring be began to print the Third Part, and we have the proof sheets of some sixteen or twenty pages 'of that Third Part. In April, 1745, the Lord appeared to him, and gave him the commission, and Swedenborg says that he then laid aside his former work and commenced the study of the Word; and we find among his manuscripts some finished paragraphs, and the remaining parts of the draft of the Worship and Love of God. Study of these shows that he had a remarkable vision of what this Third Part was to consist. It was to be a description of the final coming of the Lord, that He might enter into the full glory of His creation. Swedenborg wrote all of his scientific works with the idea of ending with a work called the "City of God," showing that the whole of creation was nothing but the throne on which God sat, or a city in which God rules. His last work was to be a work showing that God was present everywhere in His creation.

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He never wrote that work, but the sketch of the Third Part of the Worship and Love of God indicates the lines on which he intended to proceed. In 1745, he laid this aside completely. He recommenced the study of Hebrew, and the study of the Word in the letter. The work immediately to come was the Adversaria. That is very clear.

     Now, in saying that the Adversaria makes use of the credal language of the Lutheran Church, I do not mean that Swedenborg believed the doctrines of the Lutheran Church. The language of the Adversaria in that respect is the same as the language of the Worship and Love of God. It can be shown that Swedenborg was never a student of the inner meaning of the doctrine of the Lutheran Church, but he did know it, and accepted it as the doctrine of the Church, and he put his own philosophical ideas into it. While he used the terms of the Lutheran Church, and all the current terms of theology, he himself, perhaps, was not aware of what they really meant to the theologian; or, if aware, he himself put entirely different ideas into them. In the theological language of the Church, he strove to express the philosophical ideas into which he had been led by many years of profound study. Then his spiritual eyes were opened, and he began to have experiences he never had before.

     The opening of his spiritual eyes is perhaps to be dated earlier than 1745. Certainly, as we go later in the Writings, he puts the date earlier. It was in April, 1745, that he first realized that his eyes were opened into the spiritual world, and that he was fully in both worlds at the same time. But in later years he realized that the lights, the sounds and the voices which he had wondered at before were really the opening of his eyes earlier, until he puts it at 1743,-that is, before the writing of the Animal Kingdom.

     Now Swedenborg, after his mind was prepared to see the great doctrines which were the manifestation of the Lord's presence on earth, saw those doctrines in a new light, now confirmed from the light of another world. They were made open and clear to him, and this was the second stage in his preparation. This leads us to ask a question: "What is Swedenborg's inspiration? Did he write as from himself? Did he gather his studies together in the Worship and Love of God, and then, on a certain day in a certain year, did the Lord then come to him and inspire the Writings?" To my mind, such a conclusion does not seem in accordance with the rational revelation made to the New Church.

     The nature of Swedenborg's inspiration, as I understand it, was that he was led as of himself by means of studies to see the presence of the Lord as Divine Truth, first in nature, then in the mind; and later he saw it in the animating spiritual causes which produced all that world of effects in which he had previously seen its operation. And when this stage came, when he reached the period when he was in both worlds at the same time, he was first struck with admiration, and finally with the settled conviction, that the Lord was present everywhere in the universe. Swedenborg came to the conclusion that this presence of the Lord was in accordance with the principles that he had first brought forth. He used his human reason in setting forth how the Lord's actual presence in the universe was accomplished.

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And when he came to that, with this preparation for entrance into the spiritual world, then he was inspired by the Lord; not that the Lord appeared and dictated, but that his mind had been so prepared by the natural sciences, and by intercourse with spirits and angels, that when reading the Word, he saw the presence of the Lord in the Word and in the universe, and wrote the truth down for the upbuilding of the New Church. The Divine setting forth of that is, to my mind, the Arcana Celestia. There I would say is the first indication of the canon of the New Church. And in that first volume he said: "For some years my mind has been open to enter into the spiritual world, to see the nature of that world, to converse with spirits and angels, that I might reveal the spiritual sense of the Word." The preparation was completed, and the work for the upbuilding of the New Church was commenced.

     I have spoken of this as a canon, because, if we are going to lay down a canon for the New Church, we must have some definite indication that will satisfy the mind. I cannot take that indication to be April, 1745. The language of those intermediate works is so different from the language of the Writings that, while we are in the light of the Writings, we can read much into them, so that anyone else listening would say, "You are reading into them. That is not what it says." In one case he adopts an entirely new term of theology. In others, he uses the theology of the former Church. In one case it is evident that here starts the theology of a new church; in the other, that here is a theology trying to garb itself with the symbolic creeds of the Lutheran Church.

     In saying this, I do not in the least mean to detract from the authority of those works. I make a contrast between the authority of the Adversaria and its inclusion in an external list of canonical books. When we come to a more internal consideration, not concerned with dates, titles, books, etc., in which we are concerned only with the question, "What is the truth revealed by the Lord to the New Church," then we include the Adversaria and Index Biblicus, of course, because they are works that Swedenborg prepared after his spiritual eyes were opened, in which state he saw this confirmed. And if I go still more deeply, if I am still less concerned with dates and artificial distinctions, then I will say that I will include more. I hear the same voice, I see the same hand, in the writing of the Principia and in the Animal Kingdom, and in all those works. I see the same characteristics in the Worship and Love of God, in the Schmidius Marginalia and in the Arcana Celestia, and in his other works. The voice is that of Swedenborg as a profound thinker and student, working as if quite unaware of Divine guidance. I see the principles in these works the same as in those works. He heard voices and dreamed dreams. The same principles are found in these works as are found in the Worship and Love of God, where he gathers together the whole of his philosophical principles and concentrates them into a grand apotheosis of philosophy. He lays the whole of philosophical learning at the feet of God, and ascribes all the glory to Him. The same principles appear in the Adversaria, and later he sees no contradiction, but an agreement, between the teachings of the History of Creation and the teachings of the Heavenly Doctrine.

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The same voice is in the Arcana when he comes to the same principle, but now fully revealed; not now as an hypothesis of a man's mind, but as revelation of God Himself, put in a new language, in new clothing, and given for the establishment of a New Church.

     Rev. E. E. Iungerich: I see no real difference between Mr. Acton and Mr. Gyllenhaal, and their ground of agreement goes back to 1907, when Mr. Gyllenhaal graduated from the Theological School, and Mr. Acton had us both under his teaching. Mr. Gyllenhaal wrote an appreciation of the Adversaria even at that time, and I began to read the work also. So far as I can see, the distinction is not a real difference. Mr. Gyllenhaal, I am convinced, regards these works as belonging to an intermediate period. I was pleased with Mr. Acton's peroration, and his reference to the whole life of Swedenborg as being for the use of the New Church. That, I think, is the great view we ought to hold. Mr. Gyllenhaal quoted a beautiful passage from the Word: "He whom God hath sent speaketh the words of God; for God giveth not the spirit by measure unto him." Swedenborg speaks of having different kinds of respiration at an early period, bringing him into deep and profound meditation, and enabling him to come into consociation with various societies in the spiritual world. Then there is the definite statement that the Lord led him into the sciences from the age of ten to forty-four, and so prepared him. Then comes the time when he could distinguish what was from the Lord and what was not. Taking this view, that the Lord has poured out His spirit upon Swedenborg, and has not given it by measure, we can see that it is all for the use of the New Church.

     In previous revelations there was only apparently a lower ground. The Christian Church, as Mr. Odhner showed yesterday, needed the works of Plato and others as an ultimate. It was a very shifting sand they worked on, but the New Church is built upon a rock, and that rock goes down to the sources of things. When philosophy became diverse from Revelation, when the Jews were in purely theological ritual, and were adverse to magical philosophies, then philosophy spread a curse. Now there has been a restoration of the unity between Revelation and philosophy, between the mistress and the handmaid. So the New Church has a great and wonderful system. This is corroborated by many statements that you will find in the Writings, as, for instance, Spiritual Diary, Nos. 5709, 5710. There are two foundations of truth, one from the Word, and the other from nature and science. The two are in harmony. The foundation from science may have its value in appealing to those who have lost contact with Revelation, and so may gradually bring them back to the way of faith. In the Index Biblicus, he treats of a passage from Isaiah, "In that day, ye shall hear the Word from behind." (Ch. 40) The Index Biblicus, in its comment, says that the Word "from behind" is the Word which is "in the sciences." Now, of course, that is using the term "Word" in a very broad sense, but it means that all of these fields are under the Lord's guidance, and that at a certain time the Lord made use of the great external fields of nature and science, through the instrumentality of a single man, in whom the two fields of theology and science were connected.

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     Now, as Mr. Odhner expressed it, that does not mean that we are going to have a lot of sensual appearances pressed upon us as literal facts. We must recognize that facts are variable, that experiences change. Many of them are sensual experiences. Nevertheless, the language of Revelation can make use of them, and through them bring out the Truth. So, in Genesis we have a true story of creation according to sensual appearances. Put in that way, we can get a true and perfect system out of it; and when you have that system, you pay no more attention to the externals than you do to the deviations from perfect beauty in your friends whose hearts and affections shine through their faces.

     Rev. Hugo Odhner: For the past three years there has been in an editorial drawer in Bryn Athyn a manuscript entitled, "On the Transition between Human and Divine Philosophy," aiming to clarify in my own mind the gradually formulated statements whereby the philosophy of Swedenborg became the basis of the Revelation to the New Church. I feel the greatest affirmation towards all that has been said, perhaps with one exception, of which I shall speak later. I confess that I am somewhat of a pragmatist in this matter of how to draw the line describing the canon of the New Church. In the early Christian Church, it was the use to which the Christians were able to put the sacred writings that actually determined their canon. Of course, in a few scattered instances, they drew lots to determine what was in the canon. In another case, they put the books on the table, overturned the table, and counted the canon from the books remaining on the table!

     But, so far as the canon of the New Church is actually concerned, it is what is received in the Church; and what is received in the Church as the canon is sometimes Swedenborg's published Writings. In the General Church, I believe, we can go further, and say that it is those which appeared after the first volume of the Arcana. There are some who have doubt as to the interpretation of the early parts of the Diary, although I do not know of any in the General Church who have thrown any direct doubt upon the inspiration of the Diary, or, in a general sense, of the Adversaria. That, I think, is a conclusion to which the Church has come almost unanimously. If I am incorrect, I would like to be corrected, but certainly I think that almost every student would arrive at that conclusion. Inspiration is something we certainly cannot deny to such works as the Spiritual Diary as a whole, and yet the early parts of the Diary are not as complete as in the more canonical period.

     Now it has been mentioned that Swedenborg was in the state of the literal sense of the Word when he wrote certain early parts of his writings which have been described today,-the History of Creation, the Index Biblicus and the Schmidius Marginalia. I think that suggests the way in which we are to interpret them. The Lord called Swedenborg to do certain work, and, as far as he was in a state of inspiration from the knowledge that he had at the time, there were correspondences on that plane which would interiorly contain the Divine sense, leading up and later unfolding into the spiritual Revelation to the New Church, the symbols of which are rational ideas, and incidentally, the sources of which come from knowledges on a spiritual plane,-the knowledges of the spiritual world.

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I feel that there is a continuity of doctrine; we cannot lay down a canon. I do not think anyone is really worried about the lack of a canon, if he studies the Writings. The more we study the Writings, the more we can see how to interpret the signs of the world, how to interpret Swedenborg's signs before the period of Revelation, and how to interpret all phenomena, wherever they exist.

     The Church will grow wiser from the study of the Writings in their more limited compass, and from the point of view of those Books which no one denies to be Divine Revelation in the Church. Then we shall gradually see their light rejected in the preparation of Swedenborg, and in the more unfinished works, and in the less carefully edited works of the later period, as in the Consummation of the Age, the Coronis, etc., which were never published by the press. But many of us, as New Churchmen, hold that the Lord speaks through Swedenborg's pen, and that his inspiration was not a matter that was limited, so many hours a day, or anything of that sort, but that when his mind turned to writing something for the enlightenment of the Church, it was to rest upon the Divine Theology of the True Christian Religion.

     Bishop N. D. Pendleton: I would like to say one word with reference to the matter. I have enjoyed Mr. Gyllenhaal's study of the subject. Such studies should be encouraged. But I think the Church,-the minds of the men and women of the Church,-should not be disturbed as to just what constitutes the canon. Do not be concerned lest you have not regarded as the Word of God something which should be so regarded. There is no danger involved in this matter, no serious trouble.

     The history of our Church is as the history of all other Churches in this matter. There will be a gradual development of spiritual discernment. The Holy Spirit will lead the Church, and the time will come when the thought will be clearer than it is with us at this day. This is something to be kept in mind. The celestial mind needs no written Word of God. It needs no canon. The celestial mind perceives Divinity everywhere, in all things. Everything is an ultimate shell and symbol of the Divine. That was the primal Word of God,-the whole of creation. The spiritual mind needs a definite external Revelation, an official and specific Divine canon. And we need it in the New Church, too, because, while some minds become celestial, very many are spiritual, and very many are natural.

     Two things should be said. From the celestial standpoint, I would agree with Mr. Iungerich decidedly. There is no difference in the essential truth, whether seen in the Adversaria, or even in the earlier books; but do not permit that thought to confuse you, or to bring all things into the same plane of thought. The rational mind develops by rational discriminations. Here we have to make definite rational discriminations, beginning at the zero of Swedenborg's gradual development, and afterwards until he received his Divine commission, and carried out that commission. When he had received his commission, and carried it out, then the whole series was enlightened.

     Personally, I feel that Swedenborg, in carrying out the commission which the Lord gave him, unquestionably began with the Arcana.

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To me, the Arcana is the great central Word of the internal sense. Around the Arcana grew up all of the other books, the True Christian Religion among the rest. The Arcana presents the Second Coming in and by the internal sense. The other works, formally doctrinal, are nothing but the Arcana truth in a little different order, form and arrangement. That is a view which I believe is a good healthy one to take,-that the internal sense of the Word is the thing, and that the Arcana, the Apocalypse Explained and others, form a series of Divine Revelations. But let us at all times see the Divine unity therein, and let us leave any external difficulties we may have to the guiding of the Holy Spirit in the Church.
ACADEMY EDUCATION IN THE HOME 1926

ACADEMY EDUCATION IN THE HOME       Rev. W. B. CALDWELL       1926

     In selecting a subject for this occasion I felt that our retrospect of the Academy movement during this anniversary year would be incomplete if it lacked a consideration of the influence of that movement in the home, and especially in home education as a fruitful source of the growth of the Church. It would seem, also, to be a pertinent subject today, in view of the frequent expressions of alarm over the decadence of the Christian home, brought about by the prevailing conditions of worldliness and irreligion. We know the origin of those destructive influences, in the evils of the dead Church, and especially In the lack of the conjugial, influences which also infest the homes of the New Church. So we may find increased strength of resistance by looking back to the efforts of the early Academy, when the state of the Christian world was so fully recognized as a menace to the establishment of the New Church.

     That it is no less a menace today, and that the absence of religious influence in the home is having a widespread and baneful effect upon Christian peoples, is acknowledged by many prominent writers, two of whom I would here briefly quote:

     The President of Columbia University had this to say in his Annual Report last year:

     "'We see in our land tens of millions of men and women who acknowledge no connection with religion, and, as a result of this, a large proportion of our children growing up without religious influence or religious teaching of any sort.'

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     "These very definite and most disquieting words are found in the Pastoral Letter addressed by the bishops of the Protestant Episcopal Church to their clergy and laity at the close of the triennial convention of 1925. The accuracy of this statement by the bishops cannot be doubted, and the significance of the facts to which it calls attention is far too important to be passed over in silence.

     "In the modern state, with its elaborate system of tax-supported schools, and as public opinion now is, it is not practicable to include religious instruction in the program of studies on the same plane with literature, science, art, and morals. Therefore, unless religious instruction is to disappear entirely, provision must be made for it by the family and by the church. The outstanding fact is, however, that both the family and the church have abdicated as systematic and serious teachers of religion, and that is why the condition exists to which the Pastoral Letter refers in so uncompromising terms. Of all the many different branches of the Christian Church which are represented in the United States, it is probably the Roman Catholic Church alone which makes serious, systematic, and highly organized effort to have genuine religious training to the children of its faith. The so-called Sunday Schools of the Protestant Churches, with here and there honorable and highly commendable exceptions, are, educationally speaking, of little avail, and it would be no exaggeration to describe their influence as factors in religious education as almost negligible. In this condition of affairs are to be found the elements of a very difficult social and educational problem, and one which, if not satisfactorily solved, may completely alter the aspect of civilization within the next generation or two.

     "It so happens that of the five elements or aspects of the spiritual environment of the youth of today, religion has been for quite two thousand years by far the most important. As Lord Acton has pointed out, religion has been the cause of more wars than any other single moving force. Religion has inspired more literature, more painting, more sculpture, more architecture, more music, and a larger part of man's ethical and institutional life than has any other one thing.

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To say now that it is not to be taught or referred to in teaching, because the teacher himself prefers to have no religious belief or cannot agree with others as to what form of religious belief is the best justified, is certainly a preposterous proposal.

     "Primarily, and throughout the years of elementary and secondary education, the duty of giving religious instruction and training rests upon the family and the church." (Nicholas Murray Butler, Annual Report as President of Columbia University, 1925.)

     Mr. Joseph R. Wilson, of Philadelphia, in a "Plea for a Chapel in Every Home," broadcasted a year ago, said:

     "This appeal is addressed to all who worship God, irrespective of creed or denomination. It is for a chapel or sanctuary in every home,-the place of honor in all households for the God we profess to serve.

     "If Almighty God were the veriest Stranger, and had no place whatever in our hearts and lives, He could not have less importance than He has in many homes today. Where is there any visible evidence of a God in the average home that you have visited? What is there in many homes to suggest to the child that its parents daily reverence and worship their Creator? Our Heavenly Father is an institution they go to visit at Sunday School or church once a week. Children expect nothing from religion, feel nothing, receive nothing, other than instruction. The Divine spark is missing,-the spiritual succession which should be transmitted from parent to child. There is no foundation in their little hearts. We are content to try to put religion into their heads, the same as arithmetic or any other secular study, but much less frequently, one day of the week only, and then but for a brief period. Where is God all the week?

     "The world is deliberately shutting God out of its daily life. Children are growing up in irreverence. God is universally dishonored, in the home and out of it. Where will it end?

     "There are 27,000,000 American children, nominally Protestant, not enrolled in any Sunday School or Cradle Roll department, who receive no formal or systematic religious instruction; and there are 8,000,000 American children, less than 10 years old, growing up in non-church homes.

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(This is taken from the Report of the International Sunday School Council of Religious Education.)

     "A great central newspaper, with these figures before it, asks, 'How long may a nation endure, seven out of ten of whose children receive no systematic instruction in the religious sanctions upon which its democratic institutions rest?'

     "This plea for the sanctuary or chapel in the home is not for an elaborate addition to the house, but that you take one room (if you have one to spare), small or large, as circumstances may permit, if only 6 feet by 5, place an altar at the end of it, put in a colored glass window to suggest an atmosphere of tranquillity and sacredness, lay your Bible on the altar, then call in your minister and have him consecrate and dedicate that room to God. The day you do that, the day you openly proclaim that God is first in your home, will be one of great joy to you, and a spiritual heritage to your children.

     "Start not and say: 'My home is too small-every room is occupied.' Accept the thought in your heart, the rest will come. This appeal is not to you alone, but to posterity, to the generations unborn, even unto the time when the chapel less houses and tenements of today shall have long crumbled in dust, and the Sanctuary of the Most High God shall be in every human habitation.

     "Responsibility clearly rests with the parents. It is their first duty to see that the child receives spiritual instruction in the home, and is taught that belief in God and the observance of His laws are the very foundation of honorable living, and the price of eternal life. Parents owe their children this instruction, and their failure to impart it is a terrible injustice to the child, and a crime against Heaven." (Joseph R. Wilson, LL.B., an Address, April, 1925, on "A Plea for a Chapel in Every Home.")

     Such a plea finds sympathetic response in our ears. It is like the Academy plea to New Churchmen from the beginning.

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A central feature of the Academy view was the acceptance of the authority of the Heavenly Doctrine in its revelation of the fallen state of Christendom, as well as in its revelation of the true means of establishing the New Church in the individual, the home, and in human society. This Academy view diverged sharply from that held by most New Churchmen of the time, which involved the belief that the world was growing better, and the New Age being ushered in by means not visible to the naked eye. Great confidence was placed in missionary work, although the converts were few. And simultaneously the children of New Church people were drifting away in ever increasing numbers.

     The men of the early Academy saw that the New Church was losing ground in its struggle for existence, that what it was losing in numbers by deaths, and by the defection of the young who did not espouse the faith, it was not replacing by the young who remained, or by converts. They recognized the universal principle that no organized form can be perpetuated, and enjoy continued existence, unless it be renewed, unless new elements are brought in to replace those which go out. It seemed also that, to provide for such a renewal of the Church, little dependence could be placed upon the conversion of adults, because so few renounce the faith in which they are born and brought up,-a fact which accounts for the survival of the Jewish and Christian Churches in outward form to this day, and which ought to provide for the growth of the New
Church from the children who are born and brought up in it. But in the organized New Church of fifty years ago the influence of home teaching and training, of the Sunday School, and of one or two New Church boarding schools, poorly attended, was not sufficient to maintain the numbers and quality of the Church, still less to provide increase.

     The Academy position was a protest against the decline in the existing New Church,-a condition brought about primarily by the failure to teach the Heavenly Doctrine id its purity and with its authority, unsullied by the preconceived notions of men; a condition brought about, also by the failure to preserve a distinctive idea of the New Church in thought and practice, and by the failure to interest the rising generation in the blessed truth and life of that Church.

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In the active movement for a reform and revival, it was inevitable, therefore, that the Academy views should have an immediate effect in the home, and that the operations looking toward the preservation of the distinctive Church should begin with the earliest training and teaching of the young in a distinctively New Church home. As a consequence, too, there was a lessening confidence in the prospects of adult conversions, and a growing faith in the efficacy of inheritance and education as the primary means of peopling the New Jerusalem.

     We believe today that the disease then infecting the Church was correctly diagnosed, and the true remedy found. Whether or no the Academy movement has fulfilled its early promise and hope for the genuine growth of the New Church, is known only to the Lord, to whom we must render our half shekel of the sanctuary as a ransom for our souls, lest in numbering the people we suffer the destructive plague. With this acknowledgment of the Lord's Providence, we believe there are signs that the Academy undertaking has prospered. It was not to be expected that the remedy proposed would be a hundred per cent. guarantee. Not all of the seeds we plant in our gardens become fruit bearing plants, although most of them do if properly cared for. This much we can say, that a large percentage of the rising generation in Academy circles joins the Church and enters actively into its uses, in striking contrast with a condition in which a large percentage were becoming indifferent and leaving the Church. This also we may truly say, that if internal evangelization fails with us, it must be tried by others. For there can be no progress unless one generation is doing so well by its children that the next will do better. And that is the pattern laid out for us in our Revelation, in the well-known statement as to the mode of the upbuilding of the Most Ancient Church:

     "Because the people of the Most Ancient Church were in love truly conjugial, their offspring inherited inclinations to the conjugial of good and truth, and were easily initiated into it by their parents through education, and afterwards were introduced into it as of themselves by the Lord, when they came to act of their own judgment. . . . For an ability and facility in conjoining good to truth and truth to good, and thus in becoming wise, is inherited from birth by those who are born of such marriages, and consequently a facility in imbuing the things of heaven and the church." (C. L. 204, 205.)

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     It is not too much to say that this teaching was the warrant and charter of the Academy movement. The essence of it is that the hope of the race lies in the restored conjugial,-the marriage of the Lord and the Church, the marriage of good and truth in the individual, the marriage of two consorts who are striving for the heavenly regeneration, and then the imparting of inclinations and faculties for that same marriage to the offspring of such unions, and their right education, beginning in the home. The roots of the Church are in the home as the tree in the soil; and "as the twig is bent the tree is inclined." While the family, in itself, is a natural relationship, the home exists for the sake of the Church, for the sake of that spiritual family which is constituted of all who are reborn of the Spirit, the children of God. The quality of this larger, world wide family,-the Church, will be according to the quality of the parts. And the Church cannot appear before the Lord in well-ordered and beautiful form, if its homes are defective, the fathers and mothers not striving to progress in the conjugial life, the children neglected, the natural ruling over the spiritual, and the closets occupied with the skeletons of unregenerate propriums. For then the home is not, as it should be, a miniature church, a miniature heaven.

     A very charming home life soon became typical of the early Academy. Its atmosphere was instinct with a love for the teachings of Revelation,-a love renewed daily as the fire upon the family altar, before which parents and children gathered to hear readings from the Scriptures and the Heavenly Doctrines, the volumes of which were taken from the sacred repository. Spiritual wonders were thus brought forth daily in the home as precious pearls from the treasure-house of Divine Revelation, and received with a new rejoicing of heart. Conversation upon the things of the Church was lively and spontaneous, lending new interest to all other things, with a freedom to revise all subjects whatsoever in the light of the Doctrines. And this glow of an intense interest in spiritual things could not fail to kindle an affection in the minds of the young, and to inspire the beginning; of the Church in them.

     The holding of family worship, or family prayers, was not new with the Academy; but, so far as is known, the use of a repository in the home, and the placing of the Writings therein, as well as the Bible, had not been done before in the New Church.

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This lighting of the fire of love for the Heavenly Doctrine upon the altars of the home came as a consequence of the acknowledgment of the Doctrine, then proclaimed by Academy leaders as the Divinely given means of raising up the New Church, when affectionately and zealously received and applied in every department of life. And the lighting of that fire,-the fire of the spiritual love of truth, of love to the Lord as revealed in Divine Truth,-became and is the chief and central instrumentality in the education of children in the ideal home. As the sphere of warmth and light from that fire are the source of the regenerating union of good and truth in the married partners, making the very presence of the Lord and the state of religion with them, so its sphere is the principal, the inmost, and the most powerful influence upon the young.

     Where the genuine states of the Church actually exist in the minds and hearts of parents, those states are not only ultimated in all the activities of the house, and give quality to them, but they also carry a sphere which penetrates and deeply affects the minds of infants and children, touching the tender and plastic receptacles of their will and love, imbuing them with states of innocence, of reverence for the Lord and His Word, of obedience and mutual love,-all of these being stored up in their interiors, and making the very ground of reception for instruction, not only then, and as they grow older, but later in the regenerate life, when the truths of the Word are to be implanted in the celestial remains of infancy.

     Parents cannot by "taking thought" generate such a sphere, nor consciously wield its benign powers. It is present and operating where the love and faith of the Church hold sway. Moreover, the same sphere brings power and wisdom to the parents, leading and enlightening them, giving intuition and perception in the most important use of rearing the young. "If man were in the love of true faith," we are told, "he would have no need to write so many books on the education of infants and children." (Diary 4059e.) Because the love of true faith is lacking in the world today, the books written on the subject of educating children are many; and some of them are an aid to New Church parents and teachers in the application of true principles. But we are struggling onward toward the day when the art of educating the young will not be so difficult to acquire,-to the day when the "love of true faith" will cause that art to come almost as an inherited gift.

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At this day, diligent study and arduous effort are necessary, if one is to acquire wisdom in dealing with the young. Mere knowledge is not sufficient. Education is not a science, but an art, science applied with intelligence. And in the effort to apply knowledge, the sooner it becomes the art that conceals art the better. The more manifest the effort, the less effective with the young, who then feel driven and compelled, not led.

     What we wish to emphasize here is the fact that the very lives of New Church parents,-their outward acts and inward loves and beliefs, together with the spheres thence proceeding,-are the most potent instrumentalities in leading the young to love the Church. Where parents themselves, from instinctive piety and reverence, seek constantly, and with delight, for a knowledge of the Divine Law, that they may obey it; where they are actually advancing in the true life of the Church, and thus suffering the Lord to cement their own conjugial union; then have they the greatest means of promoting those virtues in their children, who are quick to perceive whether their elders are sincere, or are asking their children to do what they themselves are not doing from the heart. Children are imitative, and are apt to treat others the way they are treated at home. If justice, good will, courtesy and kindliness reign in the home, these virtues of the family life will extend out into the community through the children. And a community of such homes,-all cooperating because all are striving for the common ideal,-is a power in the land, and in the Church.

     It is clear that the promotion of the Church by means of home education begins with the parent,-the parent who is led by the Lord in the regeneration. If he sincerely love the truth and life of the Church, he will have the less need to drive or compel his children in the things of religion, or to make a heroic effort to keep them in the Church. In our effort to talk them into the Church we may talk them out of it. In our overanxiety and untempered zeal we may instruct without exciting interest and delight, making the things of religion a mere task and duty. This very effectually defeats the end. The story is told of a zealous New Church parent who often called his little boy in from his play to "read his daily twelve pages of Divine Providence." That was hardly the way of Providence.

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The Lord implants truth in the freedom of affection, that it may remain and give delight. There is a way to get children interested in the things of the Church, and without making those things distasteful. To accomplish this by leading and teaching, and without undue compulsion, is the greatest of arts,-the art of government,-an image of the Divine government of men, whereby the Creator molds them into angelic images of Himself, and engraves His Law upon their hearts; even while men are not aware of the Divine leading and teaching, but believe they are acquiring of themselves.

     By this I do not mean to advocate the elimination of compulsion from the training of children, as favored by one mistaken group of modern educators. It can't be done. Compulsion is necessary, especially compulsion to do right, and not to do wrong, which is an essential part of the parent's shunning evil for his child, and preparing it for habits of repentance. But the minimum of compulsion is necessary where much has been accomplished by leading, by example,-the inspiring example of parents who are sincere in their piety, in their delight in all things of the Church.

     I am here dwelling upon an ideal,-one that we must ever keep before us, and strive for, however slowly it may work out in practice. It was, I believe, the Academy ideal from the beginning. The Academy movement did not begin in the education of children. It began in the rational minds of adults, of men and women who were granted a new vision of heaven in the interiors of the Writings, who experienced a new and wonderful quickening of love for spiritual things, and who were moved with a great longing to promote the establishment of the Church of the Lord's Second Coming, to do this in a genuine, lasting way, namely, first in their own lives and homes, and thereafter among others. They felt this longing because they were wholeheartedly loyal and sincere in their love for the revealed truth of the Writings, which sincerity must ever be the soul of the evangelistic spirit,-the spirit that is willing to begin its evangelizing effort in the household of its own mind, and which realizes the futility of preaching to the unheeding multitude while failing to convert one's self and one's own to the Lord.

     This is why the Academy movement turned in the direction of what we call internal evangelization, and gave a quickening impulse to parental teaching and training, and by degrees to the establishing of schools for children and the young.

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Under the leadership of a great priest and educator, it was seen that the Heavenly Doctrines reveal the true principles of education, and especially this principle, that the young should be educated primarily for the life of the Church as the way to heaven, even at some sacrifice of worldly interests. It was also seen that the Writings reveal a true psychology, as the means to the opening of the mind in its degrees, that it may be prepared to behold the Lord in His Divine Human, and be led by Him in the life of regeneration, thus to salvation, as well as to the intelligent performance of uses in the world. Not only were these great universal and guiding truths brought forth by the pioneers of the Academy, but Academy men and women soon found in the Writings many striking teachings bearing directly upon the work of education, and indicating that this use is to be an important part of the life of the New Church. It cannot be said that they discovered those teachings, for they were well-known in the Church, but the virtue of the Academy was the effort to apply them for the upbuilding of the Church. Let us recall a few examples of such direct teachings:

     Swedenborg saw spirits who sought to amend children by combing their hair as with axes, signifying the nature of education in Christendom, where there is no faith and thus no love, but interior hatred against innocence, cloaked by a superficial and selfish morality, which they seek to impose upon the young. (Diary 3992-3996; A. C. 2125, 2126.)

     Again, Swedenborg saw little boys fighting in the street of an earthly city. They were surrounded by a crowd which viewed the spectacle with great pleasure, the parents themselves inciting their children to the combat. The good spirits and angels who saw this through Swedenborg's eyes were shocked, especially by the conduct of the parents who incited their children to such deeds. And they said that "thus, in their earliest years, parents extinguish the mutual love and innocence which infants receive from the Lord, and initiate them into hatred and revenge; consequently, by their own efforts, they exclude their children from heaven, where there is nothing but mutual love. Let parents, therefore, who wish well to their children, beware of such practices." (H. H. 344)

     Important principles and customs were derived from the description of the education of infants in heaven.

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They are kept in a heavenly sphere until they mature, and under the immediate auspices of the Lord. They are early introduced into acts of piety and worship by reciting the Lord's Prayer in choirs. They are surrounded with beautiful things, ah representative, indicating that care is to be taken in the world as to what children see, hear and read, that they may not be exposed prematurely to infestation and temptation. For this reason, "in the heavenly societies, boys and girls are seen playing in the streets, their nurses and masters sitting on the porches of the houses overseeing them." (C. L. 17) All infants, from birth, differ in natural genius or disposition, some being of a celestial type, others spiritual; and they are to be educated differently. (A. C. 2301e) Likewise, boys and girls are to be educated differently. For the Writings reveal interior truths concerning the masculine and feminine soul and mind, how they are distinct, yet formed for union. (On the education of boys and girls in heaven, see Diary 5660-5667; A. R. 611; C. L. 329.) Because of the interior distinction of the male and female, it was a statute among the Jews that the garment of a man was not to be upon a woman, nor that of a woman upon a man, because this was an abomination. (Deut. 22:5.) It used to be our custom to exercise great care in this matter, in view of the teaching of the Doctrines on the subject. (C. L. 175)

     It was found that the Writings give very definite instruction as to the offices of husband and wife in the education of the children, how they are distinct, yet conjoined. We are told that "the primary things which confederate, consociate and gather into one the souls and lives of two partners are the common care of the education of children, in relation to which the duties of the husband and the duties of the wife are distinct, and at the same time conjoin themselves . . . by counsels and supports, and many other mutual helps." (C. L. 176) Thus cooperation in the use of education promotes both the spiritual union of the consorts and the welfare of the young. For where parents act independently, and not unitedly, the children feel the divided counsels, and take advantage of it.

     Today, we venture to say, it is more commonly the father, absorbed in his forensic interests, and absent from the home the greater part of the day, who fails to bring a due measure of counsel and support to the mother in her arduous duties.

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Interiorly with the man, it is a failure to respond to that love of children, and of their right education, which inflows as a sphere of innocence from the Lord through the wife and children. (C. L. 393.) So common in the world today, it is but one sign of the absence of the conjugial,- the spiritual union of the masculine intellectual with the feminine affectional, which, however, is to be restored in the New Church.

     The cultivation of that union of reason and affection is also the way of deliverance from a merely natural love of children, selfish and unregenerate. It is the way to a rational and spiritual love, which seeks their real welfare, in this world and the next. Natural fathers and mothers, we are told, love their children as their own, and are blind to their faults; but spiritual fathers and mothers love their children "according to their spiritual intelligence and moral life, their fear of God and actual piety, their application to uses serviceable to society, thus according to their virtues and good manners. Wherefore, if they do not see such virtues in them, they alienate their minds from them, and do nothing for them except from duty." (C. L. 405) A rather harsh teaching, our natural man may think. Yet it brings to view the chief parental need in the work of education, namely, good judgment, existing from the right balance of reason and affection. Where rational wisdom does not temper and moderate the natural love, it is prone to extremes of too great lenience or too great Severity. We may well emulate the example of parents who by nature adjoin common sense and intelligence to the love of their offspring. Occasionally we observe such cases in the world among those who seem to have no definite religious aims for their children, but who, on the natural plane, are successful in training the young. And we can learn from them, even though our aims are more interior, and the means at our hand from Revelation are infinitely more abundant.

     I might go on indefinitely, citing the examples of direct teaching in the Writings on the subject of education, teaching from the Lord Himself which must ever be our main source of wisdom in this use. Sufficient has been recalled to remind us how the men and women of the Academy have sought to apply that teaching for the upbuilding of the Church by means of a true education in the home.

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     In conclusion, we may see that the Academy view of the future of the New Church was simple enough, like all great ideas,-namely, that renewal and perpetuation must be from within primarily, beginning in the reception of the Lord in the individual, in the marriage of good and truth in him, in the cultivation of the conjugial, and in the educating of the young for a distinctive church life as the way to heaven. This view presents a golden opportunity to the parents of the Church, and to all who are in touch with the young. And who is not?

     It is an opportunity, and it is a responsibility. When, as parents, we are inclined to salve our consciences with the thought that the school will make up for our failures in the home, let us remind ourselves of the truth that the earliest and most lasting remains are stored up by the Lord during infancy and childhood with the cooperation of the earthly parents, and that the after life is entirely according to the quantity and quality of those remains. They are the beginnings of the church, of regeneration and salvation, as well as the beginnings of a truly human life in the world, when the child has departed from the home. They are also the proper receptacles of all later instruction. Surely there is no work in the world so valuable, so essential, as this, if the race is to be restored by means of the children who are richly furnished from earliest years with the means to an excellent life, both in this world and in the eternal service of the Lord in the world to come.

     And this great use is primarily a domestic function,-a mother's blessed privilege and responsibility. Words would fail me, if I should attempt to do justice to the mothers of the Academy homes, past and present. There is no written or printed record of the many hallowed traditions that have come down as a heritage to this generation, the fruits of the early days of the Academy, of the pioneer zeal and heroism of those earnest women who sought to apply revealed truths in the early education of the young. What success there has been in fostering a love for the Church with the second, third and fourth generations of the Academy must be ascribed to the mothers in a measure that is beyond computation. Their names are "written in heaven."

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     DISCUSSION OF MR. CALDWELL'S ADDRESS.

     Rev. Karl R. Alden: I wish to pay a tribute to Mr. Caldwell's very thorough study and contribution to our understanding of the most vital phase of New Church life. I was struck by the fact that there was a certain evolution from the Bishop's paper to this one. It seems that the "ghosts" of the Bishop's paper have reappeared as the "skeletons occupying the propriums of unregenerate minds" in Mr. Caldwell's paper. I wish to speak of these, because I believe that what impede our church progress are these skeletons occupying the propriums of unregenerate minds.

     Now the home life is connected most vitally with the school life. Between the home and the school there should be no gaps. There should be no evidence that the unregenerate mind has not been subdued. In this gap between the school and home we lose too much of the vitality of our message. Eli, the Priest of Israel, was removed from his Judgeship because he could not even rule his own household. So it is with us as parents. We cannot expect the church to prosper with our children, if we cannot rule those children in the home. And we cannot expect the school to gain a grip over those children when we are unable to secure it ourselves. The problem of New Church education is the problem of the closest possible cooperation between the school and the home.

     I would like to take this opportunity to express deep appreciation of many of the parents of the boys in the Boy's Academy with whom I have had to deal in the past two years. I want to put before you a plea. It seems to me that the misunderstandings that arise between the officials of the school and the parents of the boys depend upon two skeletons. In the school we have a certain official dignity which it is hard to maintain, and it is sometimes hard to come down and appreciate the position of the parent. On the other hand, the parent has an intrinsic love for his child which makes it difficult for him to come out of that love and appreciate what the school is trying to do. What the school is trying to do is just what you are trying to do. We are trying to make the biggest, broadest New Churchmen out of your sons that we possibly can, and that is your wish and desire.

     Now suppose something happens in which you cannot agree with the stand taken by the school. There are two courses left open to parents; and we have in the church illustrations of both courses. One course is to blame the school, to think it mismanaged, and to feel that it has handled the problem of your son in a very impossible sort of a manner. At the same time, this type of parent maintains an aloofness from the school. They feel we have failed in our duty. The parents do not approach the officers, but they talk to their friends, and tell the friends their grievances; and through eight or nine back doors the officers of the school finally become aware of the thoughts in the minds of the parents. Then the school asserts itself, and feels utterly unable to make concessions to those who will talk to their friends, but make no concessions to the school.

     The other type of parent does just the opposite.

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Something goes wrong which they do not understand or like. They immediately communicate with the proper official,-the person who is supposed, under the present organization of the Academy, to know what the trouble is. The right person being approached, he is given a chance to come down from the dignity of his office, and to find out whether he has made a mistake. And before any hard personal feelings have been engendered, the necessary adjustments are made. When that is done, a most cordial relationship grows up between the parents 'and the school. If we have the support of the parents, and can get this cordial relationship, we are both then driving towards the same end, and the boy cannot fall in the middle.

     Remember that letters come in a few days. We will try to answer them promptly. We will try to see what is the matter, and will try to adjust it before any feelings are hurt. I know that, with the home and school working together, we can do the very best for the sons and daughters of the General Church.

     Rev. E. E. Iungerich: I wanted to speak particularly of Mr. Caldwell's appeal to uphold the Academy traditions. When things become a tradition, we are apt to weaken, unless they are vivified by new and fresh life. The address has lifted us very interiorly into the matter. I think Mr. Caldwell has given us an impulse toward a deeper charity in our use of education, which is a charity of the General Church, than we have had for many years. I believe that every family in the General Church understands the importance of family worship; but just as Moses on the mountain needed his hands sustained, so Mr. Caldwell has brought his excellent paper to sustain our hands in this direction. It is full of suggestions as to how to meet the difficulties which may sometimes make us laggard in carrying out this principle.

     There is little difficulty when the husband and wife want the environment that will enable their conjugial love to grow; there is then little difficulty in sacrificing some of their social pleasures so as to begin the reading of the Word together. When the children are little, they look forward to being brought into that sphere by their parents, and they finally come into it as they grow older, growing up from the prayer at bedtime state until, as children growing older, they approach the time of rationality. Then their social arrangements are increased, and the parent feels like leaving the child more in freedom. I think that is a mistake some of us have made, as to the extent to which the child should be left in freedom. And I think Mr. Caldwell's suggestion that we must use some restraint, and not leave them in pure freedom, is good. Even if you have children in your homes who have reached a state of freedom, they are still dependent on that home, and should make some return to that home.

     The Writings plainly teach that the father in the home, as an ad of charity, must teach the children and servants. I have often wondered about the servants. Most of them belong to a religion antagonistic to us, and if we were to enforce that teaching we might have a revolt, and no further servants. But I believe the teaching applies in the case of children who have grown up, and who have some dependence on the home, because they are served by the home in some things which they much need.

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What better return can they make than that they will, of their own accord, sacrifice some of their social pleasure, in order to attend that center of religious life which is so vital to us all, in the home?

     Mr. Leonard Gyllenhaal: I wish to express my great appreciation of the paper, not only as a teacher, but as a parent. In attending meetings during the last few years, I have been impressed with the fact that there must be many others in the same boat, and that others have the same problems. But the discouraging part, as we look back, is that the world appears harsher, especially now, than it did in days gone by. Our children have so many more things to distract them. I can look back to the time when family worship within the church was universal, so far as I know, and was kept up to an extent which evidently is not possible now, though I am sure we all realize the necessity of it. But I think there is a discouragement in the fact that it is really more difficult. And I was very much impressed by what Mr. Caldwell presented in his paper, about the fact that there are others outside of our Church who realize the vital necessity of restoring home worship. I know it has been a problem with many of us who are making every endeavor to maintain the custom.

     Mr. Arnold Thompson: I think Mr. Caldwell's paper is one of particular importance to the laity, and for that reason I have tried to forestall some of the clergy; not that I feel at all capable of adding anything to Mr. Caldwell's remarks. But I have a thought that I would like to leave with the parents. It is this. In my own work during the past year, (which I am grateful to say was forced upon me by the Rev. Karl Alden), in taking charge of the disciplinary part of the Sunday School, I have felt there has been some lack of cooperation on the part of the parents in training the children in the home. The remedy is hard to suggest.

     In our society at Toronto we have on our school roll every child that is born to any member of the congregation, and at the Christmas Festival we try to take care of approximately fifty children of school age. In our day school, of those fifty children we can interest only twelve or fourteen. In our Sunday School we interest between twenty and twenty-five. There are still twenty and twenty-five children not receiving any direct instruction, except what they get through the home. So you can see the responsibility that rests upon the parents to give those Young children the opportunity to receive some early instruction. But we ourselves are looking for instruction, and we often feel very diffident in trying to impart any but the simplest truths to our children. And the thought I have is this: Is it possible for the Sunday School Committee,-which, I am glad to say, in our Society, is made up of parents who have children,-is it possible for such children to come to the Sunday School to get the sphere of education, or to form small circles in those districts where it is not possible to send the children to Sunday School, and to have a room set apart there for the training of the children on Sundays, and, where possible, on week days, and so to make a starting point for the renewal of family worship in a room set apart to the Lord?

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     Rev. Gustaf Baeckstrom: I only wish I could give some idea of how I feel about this address of Mr. Caldwell, so full of affection and truth. It has inspired me with a very strong affection for that work, more than has been done before. To me it seems to be the most important thing of all,-the New Church home. I am full of admiration for what has been done by the New Church Schools in Bryn Athyn, but I still more admire what I have seen of the home life.

     Our New Church homes, I think, are the best of all the things we have in the Church. I feel we should not give up the family worship, which made such a strong impression upon me when I first came to Bryn Athyn. I think it is really the most vital thing. I may add some more words in appreciation of what that means. I am by no means the only father in Sweden. I have a family not considered very large; but when I come here with my four boys in mind, and I ask a mother and father how many children they have, and they say only nine or ten, it makes me very humble indeed. I know what it is to have four boys, and I can understand what it means to have ten children. It is really a very big work. I think it is even a bigger work than our schools, and I am quite willing to believe that it comes before anything else in the world.

     Only one word more. Mr. Caldwell pointed out the danger of overdoing the effort to bring the children into the Church. My father was very pious, and he wanted his boys to be religious. We had to read the Bible a great deal. I remember my younger brother. He was studying the Bible very quietly, with his head in his hand, but it was found that the book was wrong side up! We had to go to church where the minister preached sermons I don't know how long, because I was always asleep. And my father wanted me to become a minister, and I said: "No, Father, it is the last thing I will become." And it was the last thing I became!
MESSAGES TO THE ASSEMBLY 1926

MESSAGES TO THE ASSEMBLY       Various       1926

     The following letters and telegrams were received with enthusiastic applause when they were read at sessions of the Assembly or at the Banquet on the 19th of June:

     FROM BELGIUM.

     Dear Bishop: We desire to convey through you to the General Assembly in Kitchener our cordial greetings and best wishes. We pray the Lord to bless the Assembly and its deliberations.
     Respectfully yours,
          E. DELTENRE,
          Pastor of the Brussels Society.
Brussels, May 18, 1926.

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     FROM MICHAEL CHURCH, LONDON.

     To the Bishop and all attending the Twelfth General Assembly.
Beloved Brethren:
     The Pastor and Members of the Michael Church of the General Church of the New Jerusalem send most affectionate greetings, and the expression of most fervent wishes that you may have a most useful gathering, and that all hearts may be stirred with deepest gratitude to the Lord for the manifold mercies which He has vouchsafed to mankind through "Our own Academy" these fifty years.

     The Lord be with you, guide your deliberations, and crown your efforts with every blessing!

          Yours in the Crowning Church of all the ages,
          ROBT. J. TILSON,
Pastor. London, June 3, 1926.



     FROM COLCHESTER, ENGLAND.

     The Colchester Society of the General Church sends by its Pastor to the General Assembly at Kitchener, Canada, its hearty and affectionate greetings, and trusts the Lord may richly bless its deliberations, which, in the past, have ever been a potent means for the increase of mutual love and affection for the Church of the New Jerusalem.

     And we trust that our Pastor, with many other friends, will bring with them from your Assembly a sphere that will enrich our forthcoming British Assembly, and so add to the growth and extension of the Church in England.

     On behalf of the Colchester Society,
     Sincerely yours,
          F. R. COOPER,
               Secretary.
Colchester, June 3, 1926.

482






     FROM MRS. BENADE.

The Right Rev. N. D. Pendleton,
President of the Academy of the New Church.
Dear Bishop:
     You will allow me to express to you the joyous thanksgiving of my heart, in this Jubilee year of the Academy of the New Church, on account of the Lord's tender Love and Infinite Mercy in instituting a Church on earth in which there is "a supreme acknowledgment of Him in The Divine Revelation of His Second Coming, and in all that is involved in that Divine Revelation and Coming."-"That the Lord is in the midst of us in Books written by Him through His Servant, Emanuel Swedenborg, and by means of these Books He manifests Himself continually to the understandings of those who go forth to meet Him at His Coming. Without such an appearing and transformation on the Mountain of His Divine Love, no flesh could be saved."-"There is now a full and rational acknowledgment of the Lord Jesus Christ, Who is Jehovah in His Divine Humanity. That the Lord in His Divine Human is actually present in the Writings as Teacher and Leader of The Church. That the Writings are the Lord Himself in His Divine Human revealing Himself that men might be saved."

     We know the manifold blessings which the Lord has showered upon His Church through His Servants, the Founders, who "knew no other law, and no other authority, except the Lord Himself in His Second Coming." How wonderfully "those uses of Spiritual Charity which have respect primarily to the growth and development of the Spiritual Church" have been ultimated!

     Father Benade always said: "The Lord has done these things for us, and by this Church has connected us with the Heavens, to enable us to do the work given to us. We are feeble, He is almighty. We do not these things; He does them. We are but instrumentalities upon which rests His Divine operation. As we are willing to be His instrumentalities, we shall be carried to higher and better states, led to a higher acknowledgment of him and of the life from Him." "If we will bear in mind these things, the Lord's Love will inflow more fully, bring us into warmer communications, warmer fellowship, deeper brotherhood."

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"Let us pray that His mercy may be extended to us, that The Academy may be more an instrumentality in His Hands to establish His kingdom upon earth, such as it is in heaven."

     On the threshold of The Academy's entrance into the work of the second fifty years, may I send you this little message?

     No doubt, the first fifty years is only a beginning. The basic Doctrine upon which the Academy is founded provides for an infinite development on all planes.

     With affectionate greetings on this memorable Nineteenth of June-to you, Mrs. Pendleton and your family,
     Very sincerely yours,
          KATHARINE BENADE.
London, England, June 3, 1926.



     FROM AUSTRALIA.

     GREETINGS TO THE TWELFTH GENERAL ASSEMBLY!

     Dear Friends:
     The Society in Sydney affectionately greets you at your Assembly on June the 19th. Great space prevents our presence; but you may be assured that we shall be with you in spirit.

     It is noted that the Assembly and the Council came into existence as "two features essential to the life of the Church." When propounding the new policy of the Church, a little over twenty-nine years ago, our esteemed Bishop Emeritus said:

     "There is no telling the uses of a General Assembly, in bringing the members of the Church together to consider measures, exchange thoughts, and strengthen each other in the life of the Church. It is worth while for every member of the Church to attend, and to lay up money for that purpose, for the sake of the great use and benefit. They should meet, not to decide doctrine, but to consider measures for the conduct and development of the Church. What is a Church without the free, rational cooperation of its members?" (NEW CHURCH LIFE, March, 1897.)

     The eleven Assemblies that have been held since these words were spoken have proved that they are wise words; and we, in Australia, believe that the Assembly now about to be held will "consider measures for the conduct of the Church " in clearer light and bear richer fruit, because of the eleven that have preceded it.

484




          Fraternally Yours in the Church,
          RICHARD MORSE.



     TELEGRAMS.

     "Greetings from the South! May the Twelfth General Assembly be characterized by increased fervor and added enlightenment from the church internal. Regret not being with you.
     J. A. FRASER."
Asheville, N. C., June 15, 1926.



     "The Church in Holland, grateful and loyal, joins with you on this Nineteenth of June in the Worship of our Lord.
     ERNST PFEIFFER."

     The Hague, June 19, 1926.



     "We are with you in spirit, rejoicing that the Lord God Jesus Christ doth reign.
     MILDRED AND RAYMOND PITCAIRN."
          Bryn Athyn, June 19, 1926.



     "Greetings to the banqueting Assembly, and long life to the Carmel Society, its hospitable hosts. June Nineteenth and Academy forever!
     "YONKERS CONTINGENT,
          Walter C. Childs."
Yonkers, N. Y., June 19, 1926.



     The toastmaster also read messages of greeting from the Washington and Denver Societies, and from the Rev. Homer Synnestvedt.

485


ASSEMBLY BANQUET 1926

ASSEMBLY BANQUET       Various       1926

     JUNE 29TH, 1926.

     On Saturday evening, at the conclusion of an afternoon of rest and recreation following the inspiring service of the morning, we gathered in the tent, now enlarged to accommodate the Banquet in celebration of New Church Day. A cold north wind made wraps a necessity, but the toastmaster, the Rev. Karl R. Alden, was equal to the emergency. Even before the repast was ended, a sphere of convivial warmth was engendered by the singing of hymns and church songs, chosen from the twenty-one selections in print before us. And these Mr. Alden interspersed with the reading of messages of greeting which had come by wire and post from all over the world, acknowledged with hearty applause by those seated at the tables. He then reminded us that this was the birthday of a beloved pioneer in the cause of New Church Education, Miss Alice Grant and all joined affectionately in the song to "Miss Alice." Further he recalled that the Nineteenth has a special meaning to us this year, as the fiftieth anniversary of that notable meeting at Philadelphia in the year 1876, when the twelve charter members of the Academy assembled "accidentally" on the 19th of June. He proposed, therefore, that we send messages of love and congratulation to the two surviving Founders,-Bishop Emeritus W. F. Pendleton, and Mr.
Walter C. Childs. Warm approval was expressed by prolonged applause and the singing of "Our Alma Mater" and "Our Own Academy."

     Turning now to the spiritual significance of the Day, and introducing the subject of the set speeches, the toastmaster said:

     "If ever there was a day for the consecration of lives, it is the Nineteenth of June. This morning we witnessed the consecration of three men to the work of the Pastoral Degree of the Priesthood. Truly this was a moving spectacle. There is something inspiring in a life set apart for the fulfilment of a special use,-a glorious and uplifting use. The ceremony this morning brought home to us the importance of giving our all to the Church and to the Academy. To those of us who are ministers it recalled our vows, and reminded us of the earnestness which we ought to put into our work.

486


But at this time especially it recalls to our minds the work of the original twelve disciples of the Lord, who were the first to follow Him in this world, and whose lives were so formed while they lived on earth that they could follow Him to eternity. Their work is never-ending. They chose in this world to preach the gospel that the Lord Jesus Christ reigns, and it is their inestimable privilege to continue to preach that gospel in heaven. That is also the goal of each one of us, whatever our calling may be,-that we strive for a work that will be successful, not only in this world, but also in the world to come. And the example of the twelve disciples should ever stimulate us to this endeavor.

     "Our series of meetings is drawing to a close. We have heard much of the glorious past of the Academy. We have heard of the heroes of the faith, and have been moved by the recounting of their deeds. But a new situation has arisen; a new generation has fallen heir to the work begun by our fathers; and our task is perhaps even greater than theirs; for it is not the task of a new beginning, but of carrying on what has already been established. Under such conditions, men have a tendency to sink into contentment and indifference. This evening, therefore, I will ask you to consider the Future of the Academy. Some of us may live to be present at the hundredth anniversary of the Academy, and many of us will be present at the seventy-fifth; what tale shall be told on that occasion? Let us dream dreams of the future, that our courage may be inspired to make those dreams come true. With this thought in mind, I have arranged to have three speakers bring home to us tonight the message of the Future of the Academy."

     The Rev. Gilbert H. Smith then addressed the banquet upon the subject of "The Future of the Academy at Bryn Athyn," Mr. Frank Wilson spoke on "The Future of the Academy in the Local Schools," and the Rev. George de Charms on "The Future of the General Church." These addresses were heartily applauded, and followed with songs.

487


FUTURE OF THE ACADEMY. 1926

FUTURE OF THE ACADEMY.       Rev. GILBERT H. SMITH       1926

     It is difficult for anyone to speak of the future of the Academy, because no one can foresee what the future will bring forth. The excellent papers and speeches of this Assembly have come to me with such force, and have induced upon me so humble a feeling, that the one idea I have as to the Academy's future may be of no value. Still it is an idea in which I believe with all my heart.

     To open a subject, some general idea of it may be presented with advantage at the outset. My general thought is, that I hope to see the Academy of the future a great and influential University,-a college of higher learning that will take its stand side by side with our Church as a beacon of intellectual light in the realm of general learning and science.

     You know the significant statement of our Seer, Emanuel Swedenborg, to the effect that the New Church will spread from the universities in Christendom. This prophecy has been fulfilled already, as we know, but I believe it will be borne out in the future in a much more living and important way. I believe it will come to mean a great and influential New Church University-perhaps more than one-which will stand as a beacon in the world of higher education and learning, just as our Cathedral at Bryn Athyn is now beginning to stand out as a light in the realm of religious expression in ritual and art. From such a New Church University I hope to see the thought and learning of the New Church going forth into the world on all planes of intellectual life lower. than that of pure religion itself, and emanating from our religion. To my mind, "entering intellectually into the mysteries of faith" carries with it this idea of a true University.

     There are two things for which the General Church and the Academy stand: First, the administration by the General Church of all things connected with Divine Law and Worship; second,-and this is the work of the Academy,-the development of Divine and spiritual intelligence, with which we may also place piety and morality. Morality includes the subjects of Government, Law, and Economics.

488


I hope to see the special New Church approach to these and all other departments of learning,-Education, Medicine, Liberal Arts, and Sciences. Building upon what we already have, the Academy will gradually become a great and truly influential University. And so it will not continue to be the rule that men and women students, having taken all that the Academy can provide, find it necessary to go to other institutions of learning to complete their education. Rather will it come to pass that other students will seek admission to our University.

     Can we not see a system of high schools developed in the local centers of the Church, leaving at our center an opportunity for the development of our true University? It will take men and means to accomplish this, but I believe that both will come. The present worth of Harvard University is $66,000,000. I imagine that by the time we have as much as that we shall have made a fair beginning as a center of learning within our Church. I believe that men will one day arise who will build up this use and support it, so that New Churchmen who attain to proficiency in any subject or art may be absorbed into our own Academy as professors. Those who become Doctors, or Fellows, or Scientists will be given an opportunity to teach in a distinctively New Church center of learning. And it will be found that the influence of New Churchmen, teaching in New Church institutions, will be greater than could ever be possible in other institutions.

     We already see the results of what we now have of higher education in our Church. I would like to mention a few names,-our Bishop, Mr. Acton, and. Mr. Odhner; and there are others. I am not referring to the Mr. Odhner who is present with us, but to his illustrious uncle; though our contemporary Mr. Odhner is another example of a purely Academy product, whose work gives promise of invaluable service to our cause. Compare the works of these men with the works of their contemporaries in the general field of learning. The Academy has never been profuse in bestowing scholastic degrees. I do not know whether our Bishop has any degree or not, but he ought to have. So with others in our General Church who could easily take their places among the most celebrated educators. And it is the same with many of our women. Even though they have had little more than our Societies, our present Academy, and the Writings, as their educational advantages, they have proved their intellectual superiority, because they have had what no other institutions can provide.

489




     But in bringing forth the idea of the, future Academy as a University I do not mean a University such as modern universities are. I think of an institution different in aim and in method, changing and modifying many things which are archaic and barbarous, until it becomes quite a different thing from what our present notion of a university involves. There will be light from God and religion, instead of against them.

     I dare to dream of such an Academy in the future, supplying intellectual food on all planes for people of all ages in the Church,-a University from which will proceed light drawn from Revelation to all departments of science and learning. That, Mr. Toastmaster, is all that I have to say upon the only idea I have of the Academy of the future.


     Mr. Frank Wilson, speaking on "The Future of the Academy in the Local Schools," dwelt upon the Academy ideal which realizes the importance of a systematic instruction of the young in the Heavenly Doctrines, as a preparation for their rational acceptance and their regeneration in adult age. From the beginning of the New Church, this ideal had been cherished by some, but, like the dove sent forth by Noah, had not found a firm resting place until the Academy instituted a system of schools. The sustaining power of this undertaking has been the willingness to be guided by Divine Revelation; and this has brought the men and the means. Perfection is not claimed for the results in carrying on this true ideal, but we shall learn by the mistakes made. Our success in the future will depend upon our conviction and affection in regard to this all-important use, for "influx accommodates itself according to efflux." The aim and purpose in each local center should be a complete system from kindergarten through the high school period. And while this vision and dream may not be realized in the very near future, it will come true some day if we continue zealous in our efforts and faithful in our reliance upon Divine Revelation. [The text of Mr. Wilson's speech will be published later.]

490


FUTURE OF THE GENERAL CHURCH. 1926

FUTURE OF THE GENERAL CHURCH.       Rev. GEORGE DE CHARMS       1926

     When Mr. Alden asked me to speak on the Future of the General Church, I noticed a characteristic twinkle in his eye. He thought he had set for me an examination in which it would be impossible for me to crib. I understood him to say, although he may not remember the remark, that he wished no "gossamer web" of vague generalities, but a plain statement of facts such as might be substantiated by appropriate references and proofs. Apparently there was no authentic source from which I might obtain the necessary information. But because Mr. Alden is a genial fellow, and a good friend of mine, I wished very much to accede to his request, and I therefore accepted his challenge, and cast about in my mind as to the possible sources of material. These, at last, I found in great abundance.

     I went into the Academy Library, and, ascending the stacks, scanned the shelves that are now empty and bare. I peopled those shelves with the works that will adorn them in the years to come. And from the ample resources thus provided I selected two books particularly adapted to my purpose. The first was an admirably written and thoughtful history of the General Church from the pen of the Rev. Carl Hjalmar Odhner, great-grandson of the Rev. Hugo L. Odhner, published in New York in the year 1902. Therein I found related, with characteristic faithfulness to fact and keenness of interpretation, all those stirring events that are about to happen to us. I found the total number of those who will belong to the General Church, the names and statistics of the societies that will spring up in various parts of the world, and an analysis of the problems in church government that will confront us. I discovered the results that would accrue from so large an increase in membership and in the consequent power and influence that the Church will exercise in world affairs. The book set forth the leading events of the last great religious war, which must inevitably result from this acquisition of power and the antagonism of ideals that will cause the armies of Michael to become locked in a deadly but decisive struggle with the forces of the Dragon.

491


And, finally, it described just what kind of a spiritual League of Nations will follow that Armageddon.

     But I am not going to tell you the contents of that book, lest in doing so I detract from your own pleasure in reading it, should you attain to a sufficient age. And in addition to this, there is a still deeper reason for my seemingly ungracious refusal. For after a careful study of that work, and also of another of equal importance, entitled International Ecclesiastical Polity, by the Professor of History in the University of Bryn Athyn, and an eminent descendant of the Rev. R. R. Alden himself, I have recommended that both these books be placed upon the Z-shelf! The character of their distinguished authors forbids any suggestion of doubt as to the veracity of their statements, and yet I feel that they would prove corrupting to the present generation. In fact, they arouse very disturbing thoughts about the future, and there are things in them that r myself am sorry to have learned. Some of the experiences, for instance, through which your grandchildren are to pass in the great war to which I have referred, are of such a harrowing nature, that they appear more glorious in retrospect than in prospect. I am convinced that, if we should all know the history contained in these epoch-making volumes, we could scarcely resist the temptation to disturb somewhat the established order of events, and thus place the learned gentlemen in a very embarrassing position. Such a revelation of the future would be a little like the discovery of some strange species of animal that perpetually renewed its own life, and refused to go the way of all the earth. Should this come to pass, it is highly probable, as has been acutely suggested, that a considerable section of the scientific world would at once turn its best energies toward the solution of the seeming miracle, and would exhaust the resources of its genius in the effort to kill the animal. Fortunately for us, as the street urchin said when for the first time he looked upon a giraffe in the zoological gardens," Dere ain't no sech animal!" The future is carefully tucked away where we cannot get at it, and for this we may be duly thankful.

     I have decided, therefore, to say nothing at all about the future of our Church. And in this decision I am but following the well-established precedent of after-dinner speakers, who traditionally avoid saying what the toastmaster expects of them.

492


I shall address myself rather to a consideration of the present in its bearing upon the future; for this is the active problem that confronts our generation.

     There is only one sense in which we can look into the future. The Lord has given us eyes with which to see the Divine Truth. And Divine Truth is within and above all time; it is unaffected by change or decay, it is eternal and unalterable. That which the Lord speaks to men through His Word is not for time, but for eternity. And it therefore contains within it the future,-the future as the Lord foresees it and provides for it. Thus the ability to look into the future is the same as the power to penetrate deeply into the meaning of the Divine Word. In this the New Church is blest above all others. For in the Writings, secrets are revealed as to the operation of the Lord's Providence which have lain hidden since the foundation of the world; and now first is it allowed to "enter intellectually into the mysteries of faith." There, in the Heavenly Doctrine, is a sacred repository of Divine Wisdom, whence we can derive such a vision of the future as will enable the Lord to work through us, in ways beyond our human understanding, and to effect an end far wiser than any we might possibly conceive.

     To seek such a vision is essential to true progress. For though the Lord warns us against prying into the future, with the words "Take no thought for the morrow," this Divine admonition, when rightly understood, does not run counter to the universal truth of human experience that there can be no action in the present without regard to the future. All human action involves an end which lies in the future. It involves striving for something which we do not now possess. And this we cannot do unless we picture to ourselves some goal worth fighting for. Nor is it essential that this vision should in all respects be accurate. Never does human speculation coincide with the Divine Wisdom. But out of our labor and our striving toward an end which seems to us in accord with the Divine Word, the Lord weaves a silver thread of truth, and works that thread, by ways above our finite comprehension, into His own design, there to stand forever as the unwitting accomplishment of our day, destined to condition every development that follows. Lost as we are in the contemplation of ephemeral human affairs, we can never discover that secret thread adequate to the Lord's purpose.

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Only looking backward can we wonder at the beauty of the pattern on the tapestry of time. But if we remain ever faithful to the highest vision it is possible for us to attain by a study of His Holy Word, then will the result of our efforts prove to be the Lord's doing, wonderful in our eyes.

     It is the endeavor to subordinate our fallible human hopes and aspirations to the Lord's own leading, even by going to the Writings for guidance, that must ever be the distinguishing characteristic of our movement. To seek our vision in the pages of Revelation; to find therein a chart and compass for our direction; to provide that each passing generation may attain a rational grasp of that Divine Teaching, and a deep desire to be guided by it-this is the essence of all those Academy Principles which set us apart from other bodies of the New Church. And the day in which this desire ceases to be the dominant force directing the policies of our organization, we shall no longer be worthy of the name "Academy."

     But what is the vision of our Church that should be before our eyes today, as the center of our inspiration and our guiding star?

     The keynote to it was struck by our Bishop in his opening address to the Assembly, when he said, "I believe that the General Church bears the Ark of the Covenant." The ark which contained the tables of stone, on which the Divine Law was written with the finger of God, was the protective covering of Divine Revelation. From between the cherubim, upon the mercy seat, behind the veil of the tabernacle, the Lord Himself spoke with living voice to direct His chosen people. Those to whom this ark was given enacted the Divine story of redemption, and became the ultimate of influx from the heavens for the preservation of the human race. But it was not the ark itself by which this saving work was accomplished. It was the worship of the Lord, and the approach to the Lord by means of it, wherein its efficacy lay. And when, because of the decline of the Jewish Church, this approach was no longer possible, another ultimate was of necessity provided. The Lord Himself came into the world to fulfill the Law and to glorify His Human, and so to present Himself in living image before the eyes of angels and of men. Then, as is said in the Gospels, He "departed from the temple," and at His death upon the cross, "the veil of the temple was rent in twain from the top to the bottom."

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Then did the Divine Human itself, revealed in the person of Jesus Christ, whose ultimate presence with men was preserved through the Revelation of the New Testament, become the Ark of the Covenant, which was thus transferred from the Jewish to the Christian Church.

     But though the New Testament remains, the perception and acknowledgment of the Lord in it has been destroyed, and so again was a new Ark of the Covenant essential to the salvation of men. Again has the Lord departed from that temple, erected by the hands of men, in which that Christian Ark has come to be deposited; and in the Heavenly Doctrine, which contains a new and living revelation of His Divine Human, the Lord has formed for Himself a new body for His appearing before men. And this Ark of the Covenant, which is now the ultimate of influx from heaven, and the mode of approach to communication with the Lord, has been given to the New Church. It is not, however, the Books themselves, which we call the Writings, which constitute this Ark. These have been given to the whole world. It is the living presence of the Lord in the minds of men,-the acknowledgment of the Lord in the Writings, the vision of His Divine Human there, by which they become filled for us with His actual presence. Here is the mercy seat, from which alone the Lord can speak to us, to save and to deliver.

     This worship of the Lord, in and through the Writings of His Second Coming, is the Ark of the Covenant which the General Church, in the Providence of the Lord, has been chosen to bear. This is the soul of our Church, which, if kept alive, will weave its own body according to Divine Order. This is the vision of the Church that should inspire us. Ways and means, customs and practices, modes of thought and doctrinal interpretations, will and must change with the passing years, we know not how. But our one unswerving purpose should be that our generation also shall receive and bear this ark of the Covenant, that the Lord Himself may continue to dwell with us, and with our children, to be our God.

     If we, as individuals, can keep close to that Divine Word; if its principles can remain active and governing in our lives; if our children can be led to draw near to the Lord there, with profound reverence in their hearts, to ask living counsel of Him;-then, though we know not what lies ahead of us, though the future at times seems dark and uncertain, the way before us steep, rugged, difficult to climb, and our human efforts unavailing against the forces of hell and of death, we need feel no concern for the future of our Church.

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For "so He giveth His beloved in sleep." So will He be enabled to fulfill with us His Divine promise to His servant David, "Because thou hast made the Lord, which is my Refuge, even the Most High, thy habitation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling." Our souls may know the peace of trust and confidence in the Lord our Savior, Who has given to His Church, and to every member of it, His Word of hope and consolation: "Be ye faithful unto death, and I will give you a crown of life."

     When the applause following Mr. De Charms' speech had subsided, the toastmaster announced that he would call upon one more speaker to conclude the program with a few extemporaneous remarks. "Until I went to live in Bryn Athyn," he said, "I did not realize how much the Bishop has to do. We who are close to him know how great a burden he carries. He is in daily touch with the heads of the different departments in the Academy Schools, giving them personal counsel and support in their work. Besides this, he presides at many meetings of the Faculties and the Board of Directors. Nor does all this take into account the work of the Bryn Athyn Society, and his supervision of the uses of the General Church all over the world. The Bishop is a man who is carrying many burdens and responsibilities, and we who are privileged to serve under him are constantly inspired by his leadership. I would ask the Bishop to say a few words to us in conclusion of the speeches tonight." [Prolonged applause.]

     Bishop Pendleton: I am glad of an opportunity to tell the truth as to the magnitude of the Bishop's burdens. The truth is, that when something has needed to be done I have always found a man at hand to do it. Such success as has been achieved in our work is largely due to the remarkable assistance which has been at my command.

     I have been asked to conclude the speeches which have been made in review of the past, on the one hand, and a looking to the future, on the other. We look to the past with a deep affection for the men and women who have given us this General Church we have today. Tomorrow we turn to the future and begin another series of years under the Lord's leading.

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It is our hope that, in so far as we have taken in our hands the Ark of the Covenant, we shall not release our hold upon that Ark, but shall carry it forward, trusting to the Lord's guidance, following the Light that led in the days of old through the great wilderness.

     One thought has become clear to my mind, and I think it is a worthy thought and a worthy conclusion, and it was voiced by the first speaker this evening, Mr. Smith, in which he looked toward the development of the Academy into a great University. In the beginning of the Academy there was a twin idea involved in the spread of the New Evangel: (1) Preaching and worship; and (2) That intellectual education of which the university is the type. Very significant was the saying of Swedenborg in his letter to Dr. Beyer, that the New Church would spread from the universities. Swedenborg knew that the universities are the great intellectual forces that determine the direction of the age in which they function. That which is contemplated in the university today will be found carried into effect in the next twenty or twenty-five years. The thought of the university controls the world. The university stands for learning and enlightenment, and anything that cannot face learning and enlightenment will go by the board. Our religion is probably one of the least in the regard of the universities today. Nevertheless, we are profoundly convinced that our Divine Revelation will be able to face all the learning of the world in time.

     Our Church is one that appeals to the intellectual faculties. The Writings are a learned Revelation. Ours is a learned religion, which is one of the reasons why so few are able to receive it. Bishop Benade was right in saying that the object of our efforts,-the goal toward which the Academy is working,-is the very will of God Himself. We are on the right track, but we may not attain our goal in a century, nor perhaps in many centuries. But if we sustain our efforts, in the spirit in which the Academy was conceived, I take for granted that success must follow our efforts. It depends upon the Church to realize the ideal of a great university.

     Yet the development of learning, of a university, will not be for the sake of mere learning. The university is for the sake of the Church, not the Church for the sake of the university; even as the teaching that the priesthood is for the sake of the Church, not the Church for the sake of the priesthood.

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A coldly intellectual learning will not take us to our goal, but only a learning that is based upon the law of love, the law of love to God and love to one another. All our learning, and all our doctrinal attainments, are gathered up and contained in the two great, simple principles of our religion,-love to God and love to the neighbor. And the measure of our success will depend upon how far we can put aside the passions and conceits of the natural man.

     It seems easier to love the Lord than to love one another. But you must love the neighbor if you would love the Lord. You cannot really love the Lord without love of the neighbor. Everyone has times when he is raised above the lower self, and comes into the warmth and light of heavenly things. What we need is to increase the power of retaining the things received in states of elevation when we are let down into the lower sphere of worldly activities,-to cherish good will and forbearance, and steadfastness in cooperation with one another. You have done this, and you can do it again. What we do once, we can do again, and many times. That is the law of life. We must learn to sacrifice ourselves for the sake of the great purpose of our religion.
ASSEMBLY NOTES 1926

ASSEMBLY NOTES       W. B. C       1926

     Monday, June 14th.

     Visitors from far and "ear, coming by train and auto, arrived during the day, in order to be present at the first formal gathering of the Assembly,-the Reception in the evening. And they found the school rooms of the Carmel Church building converted into homelike parlors, furnished with rocking chairs, divans and writing desks and other signs of hospitable preparation for their comfort and convenience. The library had become the "office," where a courteous attendant dispensed meal tickets, mail and postage stamps. This building, with its spacious grounds, and the tent for meals nearby, became headquarters during the meetings. The sessions and other general gatherings of the Assembly, as well as the services on Saturday and Sunday, were held in the High School across the street.

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By courtesy of the School Board, portions of this fine modern building of the Kitchener and Waterloo Collegiate were made available at a nominal cost for the meetings of the Assembly throughout the week. And the spacious Auditorium, with its ample stage, and its seating capacity of 600, without using the gallery, proved admirably suited to our needs.

     Historical accuracy compels mention of the deluge of rain which descended upon Kitchener on Monday evening, just as the first supper was being served in the tent. But it takes more than that to dampen the spirits of New Church folk assembled for a meeting. Memories of Glenview in 1898, when the kitchen in the cellar of the old Club House was submerged!

     Reception.

     In marked contrast with the weeping skies without was the colorful scene of the opening Reception, held in the Collegiate Gymnasium, brilliantly decorated for the occasion. It seemed as if most of the four hundred and more who attended the Assembly were there. In the receiving line were: Bishop and Mrs. Pendleton, Rev. and Mrs. L. W. T. David, Mr. Rudolph Roschman and Miss Carita Roschman, and Mr. and Mrs. George Schnarr. Soon the splendid music began, and the dancers, young and old, filled the floor. It was a happy and festive evening, affording opportunity for the exchange of greetings between old friends and new, and for the renewal of those ties of affection which bind the members of the Church together-surely one of the signal benefits of our triennial Assembly.

     Tuesday, June 15th.

     The First Session of the Assembly opened on Tuesday morning with a service of worship lasting from 930 to 945, conducted by the Rev. L. W. T. David, Pastor of Carmel Church. A similar service preceded the sessions on Wednesday, Thursday and Friday mornings, conducted by the Revs. W. L. Gladish, F. E. Waelchli, and Gilbert H. Smith, respectively. I, this way the deliberations each day were inaugurated with worship, as was done at Glenview in 1923 with a more elaborate service, including a short address. The order of service this year was as follows:

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1. Opening Prayer and the Lord's Prayer.
2. A Hymn.
3. Lessons from the Word and the Writings.
4. A Hymn.
5. Closing Prayer and Benediction.

     Illustrated Address.

     A large and enthusiastic audience heard the Address by the Rev. William Whitehead on Tuesday evening, his subject being: "The Academy of the New Church, 1876-1926." In forceful terms, Mr. Whitehead set forth the issues involved in the rise of the Academy movement, pictured the precursory events leading up to the formal organization in 1876, and traced the progress of the last fifty years. Many of the photographs were especially "filmed" for this occasion, and vividly illustrated the remarks of the speaker at opportune moments in his address. Frequent applause greeted the portraits of the notable figures in Academy history, as one by one they appeared upon the screen. Of great interest, too, were the scenes of school and church environment in which Academy uses have found a home at various periods and in various localities. Such a historical resume was very timely and fitting at this anniversary Assembly, and in the discussion following the address a strong desire was expressed to have it repeated in other centers of the Church.

     The Concert.

     Another large audience came to the Auditorium on Thursday evening to welcome the talent of our societies in a "Social Entertainment" of musical and dramatic features. Mr. Nathaniel Stroh, as chairman, explained that some expected contributions were unavoidably absent, and bespoke our indulgence for the hastily improvised substitutes,-a precaution that was discounted by the warm reception of every number on the program.

     After the audience had sung "God Save the King" and "America," the program proceeded as follows:

     1. Toronto.-The Olivet Choral Club,-a choir of twenty mixed voices,-sang six charming numbers:

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(a) London Town. (English.)
(b) All Through the Night. (Welsh.)
(c) Epitaph on a Blacksmith. (Irish.)
(d) John Peel. (English.)
(e) Canadian Boat Song.
(f) O Canada!

     Miss Rhoda Ebert, who directed the songs and accompanied on the piano, is to be congratulated upon the fine results of her leadership.

     2. Cincinnati.-A Baritone Solo in German by Mr. Colon Schott, whose sore throat forbade the encores demanded.

     3. Glenview;-
(a) A Dialogue by Radio. Two well-known voices behind a screen projecting local hits through an amplifier.
(b) Topical Verses. Mr. Louis S. Cole.
(c) Original Monologue by Mr. William H. Junge at his best.
(d) Tenor Solos very sweetly sung by Mr. Werner Hager, with violin obligate by Mr. Jesse Stevens and piano accompaniment by Mrs. Ralph Synnestvedt.
(e) Vocal Duet by Mr. Hager and Miss Volita Wells, very beautifully sung.

     4. Bryn Athyn.-Sonata for Two Violins, by Corelli (1653-1713). Messrs. Frank Bostock and Karl R. Alden, with piano accompaniment by Mr. Nathaniel Stroh. A delightful classic enjoyed by all present.

     5. Kitchener.-A One-act Comedy, entitled "Evening Dress Indispensable," the four characters in the cast being well acted by Mrs. Raymond Kuhl, Mr. Rudolph R. Schnarr, Mr. John Kuhl and Miss Dorothy Kuhl.

     6. Pittsburgh.-Horoscopes told by Mr. David Lindsay, in which many in the audience learned their fates.

     7. Washington, D. C.-A Reading from Pickwick Papers by Mr. Ernest Stebbing.

     We need hardly state that the audience thoroughly enjoyed this highly entertaining program.

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     Ex-Student Organizations.

     As announced in the Assembly Program, a session of the Academy Finance Association was held on Thursday at 2 p.m., and the Annual Meetings of Theta Alpha and the Sons of the Academy took place on other afternoons. These latter will be fully reported in THE THETA ALPHA JOURNAL and THE BULLETIN OF THE SONS OF THE ACADEMY. We are able, however, to present the following interesting account kindly prepared for us by Mrs. Leonard:

     Ladies' Meetings.

     The entertainment provided for the women visitors at the Assembly was most enjoyable. The Annual Meetings of Theta Alpha, held in the Carmel Church building, opened with the chapel service on Wednesday afternoon. The Rev. Gustaf Baeckstrom, of Stockholm, conducted the service and delivered an inspiring address on "Eternity and the Present," from which a lesson is to be drawn that we must not dwell too much in the thoughts of the past or the hopes and prospects of the future, but must live in the present with thankful hearts for what it gives. This address is to be published in the THETA ALPHA JOURNAL.

     A business meeting followed the service, and was adjourned to Friday afternoon, when the officers for the next three years were elected: Mrs. Besse E. Smith, President; Clara Davis Pitcairn, Vice President; Elizabeth Richardson, Secretary; and Margaret Bostock, Treasurer. The meeting ended with the usual banner march and the singing of Academy songs. Miss Alice Grant, on this occasion, was presented with a bouquet of roses and a box which was not to be opened until hey birthday next morning, June 19th. It was filled with greetings from more than two hundred of the girls who have known and loved Miss Alice from school days. And with the greetings was a gift to express their affection for her and appreciation of the great use she has performed, especially for the women and children of the Church.

     Following the Theta Alpha meetings, the Kitchener Chapter entertained the visiting members at a tea, and the Woman's Guild of Carmel Church gave a card party for those who did not attend the Theta Alpha meetings.

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On Friday evening there was a delightful program of plays and dances, given in the Auditorium by the women of the Toronto and Kitchener Societies. In the first play a modern girl is carried back in a dream to the old days of spinning wheels and powdered wigs, and we saw the minuet gracefully danced by four young ladies of fashion. A Dutch dance, charmingly executed by a group of Kitchener's pretty young girls, and a clever shadow play, written and directed by Mrs. Ray Brown, and amusingly acted by the ladies of Toronto, ended a delightful evening. A lovely bunch of flowers and several large boxes of candy, received from the men who were meeting in the school rooms across the street, served to remind the ladies that their husbands, brothers and friends had not forgotten them.-L. D. L.

     Men's Meeting.

     Under the auspices of the Men's Club of Carmel Church, the men attending the Assembly met in the school rooms on Friday evening, Mr. Fred Stroh presiding. "The Relation of the Local Schools to the General Church" was the subject chosen for consideration, and various phases were presented by four speakers,-Mr. A. E. Nelson, of Glenview; Mr. Frank Longstaff, of Toronto; Rev. F. E. Waelchli, of Cincinnati; and Dr. Richardson, of Toronto. The ensuing discussion dealt chiefly with the ways and means whereby the work of the various schools may be coordinated under our Academy aims and ideals, and at the same time meet local requirements in the field of elementary school education. It was suggested that the spiritual unity of the Church must ever be the chief coordinating bond among our schools, though a more close organic union might be brought about by some form of centralized supervision. In the course of the evening, some one stated that, while the present enrollment of the Carmel Church School is only ten pupils, there are forty children under school age in the Society, promising an enrollment of that number in about six years. Songs, and speeches in a lighter vein, enlivened the evening, and at the close we adjourned to the tent for coffee and sandwiches.

     Nineteenth of June.

     The Assembly observance of New Church Day began with the Service of Divine Worship in the Auditorium at 11 a.m., attended by a congregation of 440 persons.

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The Bishop conducted the service, and the Rev. George de Charms read the Lessons. The Bishop then performed the Rite of Ordination, inaugurating three Ministers into the Second or Pastoral Degree of the Priesthood,-the Rev. William Whitehead, the Rev. Frederick W. Elphick, and the Rev. Alan Gill, each of whom made his Declaration of Faith. Always a solemn and impressive ceremony, it was especially significant and appropriate on the Nineteenth, and closed with the congregational singing of "The Lord God Jesus Christ Doth Reign." This grand announcement of the Second Advent then became the theme of the Rev. Alfred Acton's powerful and inspiring sermon. For the singing, Miss Rhoda Ebert presided capably at the piano, assisted by the Rev. Karl Alden with the violin. As an interlude, the Rev. Hugo Lj. Odhner sang a very beautiful solo from Mendelssohn's Oratorio of St. Paul.

     The celebration of the Day continued in the evening with the Banquet, reported elsewhere in these pages, and concluded with the Service on Sunday morning, when the Sacrament of the Holy Supper was administered to 234 Communicants. The Bishop officiated, and was assisted by the Revs. L. W. T. David, Hugo Lj. Odhner, George de Charms and W. B. Caldwell.

     Sundry Notes.

     After the morning session on Wednesday, a group photograph of the Assembly was taken on the lawn of the Carmel Church grounds. An hour later the enterprising artist displayed the finished picture, and received many orders. Copies may be obtained by mail at the price of $1.00 each. Address: The Panoramic Camera Co., 239 Victoria St., Toronto, Canada.


     At the final luncheon in the tent, on Sunday, speech making broke out afresh, and all joined in sending affectionate greetings and good wishes to the friends in distant parts of the Church. Mr. Gyllenhaal was asked to convey the message to the British Assembly, Mr. Baeckstrom to the friends in Sweden, Mr. Elphick to those in South Africa, and Mr. Iungerich to the Canadian Northwest.

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     It was generally remarked at the close of the meetings that an atmosphere of leisure had pervaded the Assembly. No one seemed to be in a hurry, not even the redoubtable Doctor from Pittsburgh. For

Doctor Cowley, he was there,
But he said he didn't care
To read from the chapter on the Liver.

     Informal social features were, as usual, abundant-animated groups everywhere on the church grounds, ball and tennis for the boys and girls, auto trips, and many informal gatherings in the homes. An "echo" banquet on Saturday night found a group of thirty or more at the hospitable home of Mr. and Mrs. George Schnarr. They had brought the genial toastmaster with them, and that meant more speech making, and the singing of the songs all over again.


     One afternoon, selected by the visitors as a suitable time to buy presents for the folks back home, witnessed a sudden rush of business at the Woolworth store! Yes, Kitchener has one, and is a very up-to-date and progressive city in other respects also.

     The visitors were warm in their praise of the smooth and efficient manner in which Mr. J. E. Hill and his assistants cared for the guests. Indeed, the fine hospitality of the Carmel Church friends will always be a pleasant memory.

     The Secretary takes this opportunity to extend thanks to the Rev. Raymond G. Cranch for his Valued assistance in furnishing stenographic reports of the discussions.
     W. B. C.

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JOURNAL OF THE TWELFTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1926

JOURNAL OF THE TWELFTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM       Various       1926


[Frontispiece: Photographs of the Assembly Meal Tent on the Carmel Church grounds, and Kitchener and Waterloo Collegiate, main entrance.]

NEW CHURCH LIFE
VOL. XLVI      AUGUST, 1926          No. 8
     HELD AT KITCHENER, ONTARIO, CANADA, June 15th to 18th, 1926.

     Tuesday, June 15th.

     1. At 9:30 a.m., worship was conducted by the Rev. L. W. T. David.

     2. The Twelfth General Assembly came to order at 9:45 a.m., the Bishop presiding.

     3. On motion, the Minutes of the Eleventh General Assembly, as printed in NEW CHURCH LIFE for August, 1923, (pages 481-522), were accepted without reading.

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     4. The Bishop appointed Messrs. Frank Wilson and Wilfred Howard a Committee on the Roll of Attendance.

     5. The Rev. W. B. Caldwell read the following Report of the Secretary of the General Church, which, on motion, was received and filed:

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     During the five months that have elapsed since the last report of statistics, December 31, 1925, We have received 32 new members. Deducting 6 deaths, the net increase in five months was 26, which increased our total membership from 1817 to 1843, this being the number of record at this date (May 31, 1926).

     During the three years that have elapsed since the report to the last General Assembly, we have received 220 new members, or an average of 71 a year. During that 3-year period there were 59 deaths and 3 resignations. Deducting these 62 from the 220 new members leaves a net increase of 158 in three years, or an average net increase of 53 a year.

Total Membership, May 31, 1923           1,685     
New Members in 9-year period           220
                                             1,905
Deducting deaths and resignations           62
Total Membership, May 31, 1926           1,843

     These figures do not include the membership of the South African Native Missions. According to the report of the Missions to December 31, 1925, there is a total of approximately 536 native members in various parts of South Africa.

     NEW MEMBERS.

     January 1, 1926 to May 31, 1926.

     A. IN THE UNITED STATES.

     Denver, Colorado.
Miss Martha Eva Schroder

     Chicago, Illinois.
Mr. Winfred Harvey Farrington
Miss Katherine Riefstahl

     Cincinnati, Ohio.
Mr. William Allen Smith

     Altoona, Pennsylvania.
Miss Anne Elaine Meisel

     Ambler, Pennsylvania.
Mr. Theodore Harvey Kirk

     Bryn Athyn, Pennsylvania.
Mr. William Whiffen Barton
Mrs. William Whiffen Barton
Mr. John Wesley Davies
Mrs. John Wesley Davies
Miss Doris Renee Odhner
Miss Beatrice Robinson
Mr. William Walter Westacott
Mrs. William Walter Westacott

     Pittsburgh, Pennsylvania.
Mr. Robert Brickman

     B. IN CANADA.

     Toronto, Ontario.
Mr. Desmond Harold McMaster

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     Whitewood Grove, Ontario.
Mr. Robert Lade Raymond

     C. IN ENGLAND.

     Broxbourne.
Mr. Albert Edward Foord

     London.
Mrs. Frederick G. Shepherd

     Thornton, Heath Surrey.
Mr. Raymond Hubert Stone

     D. IN SWEDEN.

     Stockholm. Miss Anna Pauline Charlotta Edholm
Miss Edit Ingeborg Ottilia Johanson
Mr. Berthold Smart
Mrs. Berthold Smart

     E. IN HOLLAND.

     The Hague.
Mr. Jacques Laurent Teerlink

     Laren.
Mr. Philippe Smit
Miss Marijtje Urban
Mr. Nicholas Huibertus Urban
Mrs. Nicholas Huibertus Urban
Mr. Anton Zelling

     F. IN SOUTH AMERICA.

     Rio de Janeiro, Brazil.
Miss Maria Manoela de Castro
Mr. Olivero Henry Leonardos

     DEATHS.

Mrs. Mary Elphick Waters, London, Eng., November 30, 1925.
Mr. Hugh L. Burnham, Glenview, Ill., February 28, 1926.
Mrs. Agnes Lang Tyler, Denver, Colorado, March 2, 1926.
Miss Maria C. Hogan, Bryn Athyn, Pa., April 17, 1926.
Mrs. Lucy E. Porter, Clinton, Ill., May 5, 1926.
Mrs. Elsie Rine Ahlstrom, Chicago, Ill., May 27, 1926.

     W. B. CALDWELL, Secretary.

     6. The Rev. George de Charms read the following Report of the Council of the Clergy, which, on motion, was received and filed:

     REPORT OF THE COUNCIL OF THE CLERGY.

     June 1, 1926.

     From a survey of the records of the Council during the three-year period since the last General Assembly, we have selected the following facts of interest:

     The total number of names on the roll of membership has been increased by one. We have suffered the loss of 2 members by death,-the Rev. Joseph S. David, formerly Acting Pastor of the Denver Society, and the Rev. Carlos Frederico de Oliveira Braga, Pastor pending ordination in Rio de Janeiro, Brazil, There have been 3 ordinations into the First Degree of the Ministry: the Rev. Elmo Acton, the Rev. Alan Gill, and the Rev. F. W. Elphick. The Rev. Henry Heinrichs was ordained into the Second Degree last February, and on the 19th of this month the Revs. William Whitehead, Alan Gill, and F. W. Elphick will be ordained as Pastors. The list will then include 2 Bishops, 34 Pastors, 2 Ministers, 2 Pastors pending ordination, and 1 Minister in Basutoland, making a total of 41.

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     The following changes have taken place: The Rev. K. R. Alden has resigned as Pastor of the Toronto Society to accept appointment as Principal of the Boys' Academy and Housemaster of Stuart Hall in Bryn Athyn, Pa The Rev. H. L. Odhner has resigned as pastor of the Society in Durban, Natal, to accept a call to the Pastorate in Toronto, Canada. The Rev. F. E. Gyllenhaal has resigned from the Society formerly worshiping in Peckham Rye, London, England, and has removed to Colchester, to devote his entire time to the Society there. The Rev. Henry Heinrichs has become Pastor of the Denver Society. The Rev. Alfred Acton has resigned as Pastor of the New York Society, and the Rev. Alan Gill has accepted a call to become the resident Minister there. The Rev. Elmo Acton has become Minister of the Society in Durban, Natal. The Rev. Theodore Pitcairn has resigned as Pastor of the Durban Society, and as Superintendent of the South African Mission, to accept an appointment as Second Assistant Pastor of the Bryn Athyn Society. The Rev. R. G. Cranch resigned as Minister of the Advent Church, Philadelphia, and the Rev. F. W. Elphick was appointed as Acting Minister there during the past year. Mr. Elphick has completed his preparatory studies in Bryn Athyn, and leaves this summer for Basutoland, where he has been appointed Superintendent of the South African Mission.

     The Society in Peckham Rye, London, has been dissolved by action of its members, following the resignation of the Rev. F. E. Gyllenhaal as Pastor. Due to a number of removals to other centers, the circle at Allentown, Pennsylvania, has been compelled to give up its regular services, conducted for many years by the Rev. Enoch S. Price. A new Society, formerly known as a Mission, has been formed in Brussels, Belgium, where the Rev. Ernst Deltenre is Pastor.

     A building for New Church worship has been erected in Durban, Natal, and was dedicated last year. In 1923, a building for the worship of the natives at Luca's Village, in Basutoland, was dedicated. The Society in Colchester, England, after long years of worshiping in a rented hall, now has a well-appointed and attractive temple of its own, dedicated by the Bishop in 1924. The Rev. Alfred Acton, when he was abroad in 1923, dedicated the new Book Room opened in Brussels by the Rev. Ernst Deltenre. In February, 1926, the Council Hall connected with the Bryn Athyn Church was dedicated to the uses of Council and Instruction.

     The rites and sacraments, as reported up to the 1st of January, 1926, show for the three years the following totals: Baptisms 316 (S. A. Natives 203), Holy Supper administered 535 times, Confirmations 18, Betrothals 24, Marriages 67, Funerals 94, Ordinations 4, Home Dedications 2, Church Dedications 5.

     In practically all of the established societies in America there are continued signs of that slow but steady development which has been characteristic of the General Church. The New York Society, in calling the Rev. Alan Gill to become resident Minister, has taken a definite step in advance which has led to renewed efforts for a united support of the church. A new place of worship, better suited to its needs, has been obtained, and plans are in progress to procure a still more convenient place, such as may be used as a social center for the members of the Society, in addition to its use for formal services and classes.

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In Washington, the Rev. Alfred Acton has increased the number of his visits, holding services there every two weeks instead of once a month as formerly. In Sharon Church, Chicago, the development has been phenomenal. From a very small group, the society has grown, under the leadership of the Rev. W. L. Gladish, to a membership of about 70. Here also a new place of worship has been secured, and the families have moved closer together. The new center is much easier of access from Glenview, and there is a more frequent interchange between the two societies, which has proved to be of mutual benefit. The Sharon Church is looking forward to the time when it may be able to support a full-time Pastor.

     In Glenview also there has been a steady increase. The school is flourishing, and the number of families with young children gives bright promise for the future. An interesting feature of the Society's life is the development of both a children's orchestra and an adult orchestra of outstanding merit. The Pittsburgh Society has been very active. It is undergoing a re-organization which has aroused intense interest. It is also contemplating the erection of a new building for worship. The Pastor, Rev. Homer Synnestvedt, has been given several month's leave of absence, and is now in Europe. He will carry a message of greeting and comradeship to the British Assembly. In Toronto, Ontario, the Rev. H. L. Odhner has been conducting a series of missionary lectures advertised by means of descriptive leaflets distributed from door to door by the school children.

     The Bryn Athyn Society has been growing steadily, and has had a considerable increase in membership. In addition to our own young people who have married and established new homes in Bryn Athyn there have been a number of accessions from outside. Several children have been baptized and are attending the Elementary School, and in a number of cases the parents have also been baptized. The number of visitors at the Cathedral continues high during the "open" season of the year. Missionary services were conducted last Summer on Sunday afternoons in an effort to meet, in a simple and straightforward way, the need for authoritative teaching as to the Doctrines of the New Church. The Rev. Karl R. Alden, and the Rev. William Whitehead, preached four sermons each, covering in a series the fundamental teachings of the Writings. The total attendance of those not of the New Church, in addition to a considerable number of our own people, numbered over 2,400. The arrival of the Rev. Theodore Pitcairn to assist in the work of the Society makes it possible to meet this need for missionary services more fully, and to establish this branch of the work as a regular part of the church activities. During last April and May, Mr. Pitcairn himself conducted a series of Sunday afternoon services. The attendance was not as great as last summer, due probably to the fact that it was early in the season, but approximately 600 people not of the New Church were addressed. In the coming July and August, afternoon services will again be held.

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A Cathedral Book Room has been established for the sale of the Writings, and an average of about $20.00 worth of books has been sold each week.

     But the signs of progress are not confined to the fully constituted societies of the Church. The Rev. F. E. Waelchli has ministered to 22 circles of receivers in 19 states, besides his regular ministrations to the Church in Cincinnati. Perhaps the most encouraging growth is found along the Pacific Coast, particularly in Los Angeles, Cal., and in Spokane, Washington. The Circle in Los Angeles now numbers about 30, of whom 18 are children, and the question of a Chapel for the uses of worship is being actively considered. Both here and in Spokane regular meetings are held in the homes of the members throughout the year. The group in Detroit, Michigan, has increased in numbers and in interest. They recently received a visit from the Rev. Gilbert H. Smith, of Glenview, who thus released Mr. Waelchli for a more extended visit in the Southern States. Sunday School is held regularly at Middleport and Erie, and at the latter place services are also maintained in the absence of the Visiting Pastor.

     During the Winter months, services are held at St. Petersburg, Florida, where a group of about 20 persons gathers at the home of Mr. S. G. Nelson. The Rev. T. S. Harris has continued to visit isolated groups in Massachusetts and Connecticut, besides conducting services regularly in Arbutus, Md. Receivers widely scattered throughout Northwest Canada were visited during the Summer months by the Rev. Henry Heinrichs, both in 1924 and 1925, and he reports among them an eager reception of the Doctrines. The Rev. Eldred E. Iungerich expects to make an extended trip through this territory during the coming summer, and will also visit some of the centers on the Pacific Coast.

     There is encouraging news also from the Church in foreign lands. The Society in Stockholm has continued to grow in numbers under the leadership of the Rev. Gustav Baeckstrom. By missionary lectures, Mr. Baeckstrom has spread the knowledge of the Doctrines, not only in Stockholm, but also in other cities of Sweden. He has published 4 books: Visions and Dreams, The Invisible World, Spirit and Matter, and a book of instruction for children. His lectures on the "Spiritual World," delivered in connection with the drama Outward Bound, were repeated 16 times in Stockholm, and once each in 15 other places, with a total attendance of about 3,700 people. The lectures were later published as a pamphlet, several hundred copies of which have been sold.

     In Durban, Natal, the work of the Society has been greatly stimulated by the erection of a new building for worship, and by the establishment of a New Church Day School, with Miss Elsie Champion as teacher. The Rev. Theodore Pitcairn and the Rev. Elmo Acton delivered two missionary lectures in Durban last September, addressing about 375 persons. Since Mr. Pitcairn's return to America, Mr. Acton has taken complete charge of the Society's work. He has undertaken to teach 20 hours a week in the school, and to conduct a number of doctrinal classes, besides teaching a class of native leaders and helping them to a more intelligent grasp of the Doctrines, which they are called upon to present to their own people.

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Two missions have been established among the Zulus, in addition to those already operating in Basutoland. Portions of the Liturgy have been translated into the native tongue, as also have portions of Heaven and Hen, The New Jerusalem and Its Heavenly Doctrine, and the Catechism of the Rev. C. Th. Odhner. The total native membership now numbers 536, with 292 children and young people not yet members. There are 11 centers, 7 day schools with 9 teachers, and 3 night schools with 3 teachers. At Alpha there is a boarding school for boys.

     The Rev. Richard Morse, of Sydney, Australia, has attracted a number of interested strangers to his services by advertising in the daily papers. He is conducting a Sunday School with a membership of 29. The Society in Rio de Janeiro, Brazil, pas suffered keenly in the death of the Rev. Carlos Braga, and also from serious financial reverses. But services have been held regularly, and there seems to be a slow but steady growth. The total numbers of receivers at present is about 70. In 1924, the Rev. Ernst Deltenre organized the "Belgian Swedenborg Society," of which at the last report there were 21 members. This society is undertaking to publish a Life of Swedenborg in the French language. The publication of La Nouvelle Jerusalem continues to bring the knowledge of the Writings and the doctrinal position of the General Church before the French-speaking world.

     There has been steady growth and a substantial increase in numbers in the Society at the Hague, Holland, under the pastorate of the Rev. Ernst Pfeiffer. A new and larger place of worship, in a more central location, has been secured. In England, the deeply regretted dissolution of the Peckham Rye Society has been at least partially compensated by growth at Burton Road and Colchester. A legacy left by the late Miss Turner, a member of the General Church in London, has enabled the Michael Church to pay off all indebtedness on its church building. Several new members have been added to the Colchester Society, the work of which has been notably strengthened by its new and attractive place of worship, and by the more concentrated efforts of the Pastor, the Rev. F. E. Gyllenhaal, now a resident there.

     We cannot close this report without a reference to the Phototyping of the Swedenborg Manuscripts. By the end of the present year it is expected that all the known Theological Manuscripts will have been reproduced, and their preservation to posterity assured. The Rev. Alfred Acton has taken the lead in this invaluable service to the scholarship of the Church. This, together with continued work in translation, the collection of books to aid in original research, and the development of more interior investigations, both of a historical and a doctrinal nature, bear testimony to the spiritual strength and vitality of the Church, for the growth of which the Ministry has continued to labor with unflagging zeal.
     GEORGE DE CHARMS,
          Secretary.

     7. At 10:30 a.m., the Bishop delivered his Address to the General Assembly, which was followed by a discussion. [See pages 385, 399.]

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     8. On motion, it was voted that no session of the Assembly be held this afternoon.

     9. On motion, the Assembly adjourned at 12:10 p.m.

     Tuesday Evening, June 15th.

     10. The Assembly came to order at 8.00 p.m., the Rev. Alfred Acton presiding.

     11. The Rev. William Whitehead delivered an Address entitled, "The Academy of the New Church: 1876-1926," illustrated with stereopticon views. [The Address will be printed later.]

     DISCUSSION OF MR. WHITEHEAD'S ADDRESS.

     Rev. F. E. Gyllenhaal: It would be of great value to others to see these pictures, and I hope that it will be possible for me to borrow them for use at our British Assembly. One hundred or more New Church people will attend that Assembly who have never had the privilege of seeing the actual buildings shown in these pictures. There are others,-in Durban, in Australia, and in Stockholm,-who would profit greatly if these pictures could be shown to them. They should be seen by as many members of the General Church as possible. A great use would be performed, even if they were not accompanied by the eloquent and interesting remarks of the lecturer this evening. They would perhaps be the means of awakening within them something of that love for the Academy which has made the Academy our beloved Academy, and the General Church our glorious Church.

     Rev. Gustaf Baeckstrom: I am glad Mr. Gyllenhaal said these words. In connection with what has been said this morning and this evening, I would like to refer to these words in the Scripture: "Others have labored, and ye are entered into their labors." It seems that wherever the Church is established we have the same experience. If all had been faithful to the Church in Sweden since Swedenborg lived, there would be a very large Church there now. It is the same here. There were many sincere men in the beginning, but they did not see what the Revelation really is. They did not marry within the Church. They did not understand the use of New Church schools. And now this first generation has passed; and if the Academy had not given us a hand in Sweden I am convinced that the Church in Sweden would now be practically dead. It was out of this state of things that Mr. and Mrs. Nelson came to America, where they learned of the General Church, and were among the founders of the Society in Glenview; and you know what that means. Now that the Academy has come to Sweden itself, I hope there will some day be another Glenview there.

     Rev. Alfred Acton: I believe it would be useful to have these pictures shown in other places.

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When I visited Vienna, I showed them a picture of the Cathedral, and stated that, while it was a building fixed in stone, it was really the manifestation of an idea. That Cathedral could not come into existence unless the idea preceded it. So it is with all of the buildings which have been presented tonight. They are all the results of an idea, and that idea is our conception of the Lord appearing in His Second Coming. I recently received from Miss Odhner a copy of a letter from Dr. Beyer to Mr. Nordenskiold. It appears to have been written in answer to an inquiry as to the nature of the Writings, and Doctor Beyer announces in very dear terms that the Writings are the Word in its internal sense. Thus that idea has prevailed from the beginning. The great glory of the Academy movement is that men perceived that idea, and uncovered it again, and brought something spiritually new into the Church. And it is that spiritually new thing which is presented to our gaze in the stones of these buildings. I feel that it will be a very useful thing to have these pictures shown elsewhere, in order that it may be seen that these living ideas have ultimated themselves in actualities.

     Rev. Gilbert R. Smith: If the plan to send these pictures-abroad is carried out, I would like to make one or two suggestions. I very much enjoyed Mr. Whitehead's address, but I have just heard some one behind me say that the lady in front of the farm house was Miss Alice, not Miss Plummer. I would also suggest that pictures of the schools in Kitchener and Glenview be added, in order that the friends abroad may have a truer idea of the growth of the Academy. I believe it would be a benefit to any society of the Church to have the use of such a collection of pictures, and to add to the collection as many as we can get.

     Mr. Frank Wilson: As one who has much to learn about the Academy and all it has done for the preservation and building of the Lord's New Church during the past fifty years, I do not feel I can let this opportunity pass without adding my meed of gratitude to Mr. Whitehead for the very excellent lecture he has given tonight, and for the inspiration that comes from that lecture. And one realizes more than ever the greatness of these "giants of the generation past," most of whom have gone to another world. It has been a great inspiration to be here, and our thanks are due to Mr. Whitehead for the painstaking effort shown by his work. Before sitting down, I would just like to put Toronto on the map. My good friend, Mr. Smith, is full of his own society, and rightly so, and naturally he could not fail to remember to mention the Kitchener School, conducted by our hosts; but if this series of pictures is amplified, we would like to have you take in Toronto. I think the first separate building in which our New Church school was conducted, apart from the house in which Mr. Hyatt lived, is still there, but I hate to tell you that it is now being used as a Chinese laundry!

     Mr. Walter Horigan: Please put Pittsburgh on the map also! We have approximately twenty-five children at Pittsburgh, and three or four teachers besides.

     12. On motion, the Assembly adjourned at 10:15 p.m.

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     Wednesday, June 16th.

     13. At 9:30 a.m., worship was conducted by the Rev. W. L. Gladish.

     14. The Assembly came to order at 9:45 a.m., the Bishop presiding.

     15. The Secretary read Messages of Greeting from Mrs. Katharine Benade, of London, England, and Mr. J. A. Eraser, of Atlanta, Georgia. [See page 480.]

     16. The Rev. F. E. Waelchli read the following Report of the Visiting Pastor, which, on motion, was received and filed:

     REPORT OF THE VISITING PASTOR.

     There are two elements of church work,-Conservation and Extension. They are most intimately related. Each pertains to the other. There can be no conservation without extension, and no extension without conservation.

     On the internal plane there must be the conservation of the principles of truth drawn from and confirmed by the Heavenly Doctrines, and of affection for them; but efforts toward this end will fail unless there be extension of vision as to these principles, and of an ardor of affection for them. On the other hand, endeavors towards extension will fail, unless they have their beginning in what has been conserved, and look to what is further to be conserved. Conservation is extension made firm and secure. Extension is conservation perfected and made new.

     On the external plane, the same applies to church membership. The membership of the church must be conserved by provision of the ministrations of the church. But if this alone be done, the church must in time die out. There must be extension to new membership, acquired from the children of the church and from other sources. If, however, the energies of the church be so greatly directed to extension, that conservation is in great measure neglected; if zeal for proselyting be at the expense of zeal for the growth and progress of those already of the church, then, too, will the church die out, because of the lack of a firm and strong center.

     About fifteen years ago our body established a department of its work named "Church Extension." For some years much was said of it; but later it was little mentioned. There came the realization that Extension cannot exist as a special department of our work, any more than Conservation can. Certain lines of our efforts are indeed directed more especially to the one or to the other; but the interrelation and the interdependence is so great that, in that wider and well-balanced view of our uses which must ever be maintained, there can be but one department of our work, to which we apply the all-inclusive term, the Work of the General Church.

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     When the office of Visiting Pastor was established, its work was regarded as belonging to the department of Church Extension. Yet from the beginning it has been as much conservation as extension, in fact, primarily conservation. The first duty pertaining to it is ministration to members of the General Church constituting small circles here and there. This work has also reached others not of our body, and in this respect might, in certain cases, be termed extension. In all places where there are children in the circles, there has been regard to extension of the church to them. Missionary lectures also are occasionally given.

     When I became Visiting Pastor, in 1914, there were two fields of work, the Middle West and Western Canada. In 1921, the Pacific Coast was added. The following year, the Rev. Henry Heinrichs began ministering to Western Canada. In 1925, I made my first visit to circles in the South, that is, in Tennessee, Georgia and Florida. So I now have three fields under my care,-the Middle West, the Pacific Coast, and the South.

     In the Middle West the circles ministered to are Cincinnati, Detroit, Windsor, Erie, Youngstown, Middleport, and Columbus. At Detroit the state is encouraging. At Erie and Middleport membership is decreasing because of removals; nevertheless, at both places, meetings of the members and Sunday School are held regularly.

     On the Pacific Coast the places visited are Los Angeles, Ontario, San Diego, San Francisco, Portland, Spokane, Walla Walla, La Gorande, and Baker. At Los Angeles we have a live energetic circle, with quite a larger number of children. There is good prospect for the future. Were it possible to place a minister there, to care for that place and Ontario, which is not far distant, we could hope for the upbuilding of a strong society. We have lost such opportunities in the past. Shall this be lost also? A minister placed there might take charge of the entire Pacific Coast field. Spokane also has a circle of loyal, earnest members, and much more time should be given to it than has thus far been possible.

     In the South, two annual visits have been made to Knoxville, Atlanta, Jacksonville, Oak Hill, Miami, and St. Petersburg. While at none of these places is there at present a hopeful outlook for the future, yet there is an earnest desire at all of them for the ministrations of the church; and to this we should ever seek to respond. In so responding there may be effected what means much for the future.

     Possibly it may be thought that this work, notwithstanding its wide extent, from coast to coast and from gulf to lake, is, after all, but a small thing, reaching only a few people here and a few there. So let it be said that the twenty-two places mentioned, taken together, constitute a congregation of 190 adults and 90 children, counting as children all under adult age. A large congregation, 280 souls, all told. Among them are 49 persons who have attended the Academy Schools at Bryn Athyn. And this is not a complete view of the visiting held. Mr. Heinrichs, in his report of last summer's work in Western Canada, states that he ministered there to 30 adults and 30 children. With these added we have 220 adults and 125 children, making a total of 340 persons.

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The members of this large congregation, with the exception of those in Cincinnati and Los Angeles, have the services of their pastor at the most for sixteen days of the year, and in some cases only for three or four days. You will recognize that this is not sufficient,-nor efficient. And more must be told. A considerable number of General Church members, with their children, receive no pastoral visits at all, and yet desire them. Among these are former Academy pupils. Greatly is it to be desired that the church provide for these people, and also that it provide more fully for those receiving some care, but less than should be given them. They need this for their spiritual welfare. And the church as a whole, for its own good, needs to do this work. It needs to conserve its membership. Such conservation involves extension.

     Much has been said recently concerning missionary work as a means of church extension. Not in the least would I seek to detract from what is said of its importance. I have probably done more of it than any other minister of our body, during a period of thirty-eight years; and I am still doing it frequently. But, while recognizing that we should be zealous for it, I would bespeak your interest in a work of prior importance the conservation of that great portion of our membership, which, because of lack of personal touch, or of sufficient personal touch, is in danger of drifting away. This is a very real danger, a danger that would threaten any of us should circumstances lead to our living in isolation. We must hold what we have. I have called to your attention 340 persons, and more besides, for whom more must be done in order that they may be held. Because of their love for the church, and for the Heavenly Doctrines, they can be held. And may I suggest that it would take considerable missionary work to win that number of people. There is an old proverb, "A penny saved is a penny earned." We can change it and say, "A member saved is a member earned."

     It must be evident that the held I cover is too large, and that the work cannot be done properly. During the past year I was compelled on several occasions to appeal to the Bishop for help, and to this be responded to the best of his ability. He provided that the Rev. Homer Synnestvedt make two visits to Erie, and the Rev. Gilbert Smith two to Windsor and Detroit. This made possible my trip to the South. The Bishop also arranged that the Rev. E. E. Iungerich, who will visit the members in Western Canada during the summer, will continue his trip into Washington and Oregon, thus enabling me to give my entire summer to Southern California. But this aid is temporary. Possibly it cannot be continued. What the church needs is another man permanently in the visiting pastoral field.

     At the time of the establishment of the office of Visiting Pastor, it was announced as a purpose in so doing that the man filling the position might prepare places for ministers. This purpose has now been in so far accomplished that there is a place for one man. It is true that his field could not in the beginning provide in great measure for his support; but we know from past experience that this condition would gradually improve.

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If the church can avail itself of this opportunity, we believe that, because of the more efficient work that could then be done elsewhere, it would not be long before another place would be provided. And so it would continue. Before us stands an open door, through which we may enter to do a work of exceeding great importance to the growth and progress of the General Church.

     My report would not be complete on this occasion without reference to the relation of this work to that of the Academy. That relation can best be presented by stating that, in the course of the few years in which visiting pastoral work has been done in Western Canada, eleven pupils went to the Academy Schools from there,-one of whom is now the pastor of a society. One of the great results of this work will be an increase of pupils for our secondary schools and college, and among them will be young men who will enter our theological school and become ministers of our church. The field will provide ministers, and the ministers will provide new fields. So must it be that the General Church and the Academy will grow,-grow in the conservation and extension of our principles of truth, and in the conservation and extension of the membership that finds in those principles the greatest of all blessings.     
     F. E. WAELCHLI

     DISCUSSION OF THE VISITING PASTORS REPORT.

     Rev. Raymond G. Cranch: In the past it was said, "We cannot do missionary work, because we have not the men." Now that situation has changed. We have a number of very promising young men in our Theological School, ready and anxious to undertake this or any other church work. There are many fields calling for their work, and it is to be hoped that it will be made possible for them to go out into those fields, and give their whole time, effort and love to the work of the Church. The need exists for this work, and if it is not done by the Academy it will be done by others. The General Church, which has developed the purity of doctrine spoken of in the Bishop's address, is peculiarly fitted to prepare men to be sent out into this work, which, to be successful, must be based upon the pure teachings of the Doctrines of the New Church as the Word of God. Let the Church carefully consider this opportunity for service, and not fail in its responsibility.

     Mt. Hubert Hyatt: It has been shown to be important that new men go into the field. The making of that possible is a use which really belongs to the laity of the General Church. It is one thing which every member of the laity can help to do. It is the one thing which every member of the General Church can do in helping and supporting that work. Conservation cannot be had without extension, and that extension of the General Church is a work that every member of the General Church can do, whether he be connected with a society or not. That is one held to which help can be given.

     Rev. Alfred Acton: It is difficult for those in large societies, and more especially for those who live in societies like the ones in Glenview, Kitchener and Toronto, to visualize the condition of those who are isolated, but who really love the ministrations of the Church.

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Probably Mr. Waelchli has seen the need of that state more fully than any man among us, except perhaps Mr. Bowers, who has given his life to that work. When there is a need, it is an indication that the need should be met. In the Theological School we are engaged in a work of training men for the ministry, and we need to provide fields for them. There is no doubt whatever that the Church will grow. That conviction is in our minds, that the New Church will grow. But it is to grow by means of human instruments, and our work consists in the administration of those instrumentalities. We perform our part of the work when, if we see a need, we do our best to meet it. Money will be needed to supply this use, which Mr. Waelchli has demonstrated exists. We do need other men in, the field. There are men in various places who need the ministrations of such men, and it is up to the Church to satisfy the need; to the Theological School to educate; to the Bishop to see where such men are required; and to the Church to supply the means.

     17. At 10:30 a.m., the Rev. Hugo Lj. Odhner delivered an Address on "The Sources of Early Christian Thought," which was followed by a discussion. [The address will be printed later.]

     DISCUSSION OF MR. ODHNER'S ADDRESS.

     Rev. E. E. Iungerich: I think we have had a spiritual treat. If Swedenborg is listening in, he has had one too. And I am thinking of the Rev. C. Th. Odhner, who was a pioneer along this line, and it seems that much of his spirit has descended to his nephew. Mr. Odhner has presented the subject in such a way that everyone will take from it what his own bent inclines him to take. Those who are iconoclastic will feel that he has shown us what a little there is in it. Another will come along and say, "That is very suggestive to students of the New Testament." When the Lord says certain things in the New Testament, He is speaking to differences in the minds of those who hear Him. I was thinking of one that was not mentioned, of the Lord's talk to Nicodemus, in which it is said that man must be born again. In the mind of Nicodemus that aroused simply the idea of transmigration. After all, as Mr. Odhner put it, the intellectual glimmerings are not the vital things of our lives. The vital thing is the aim, the purpose, and the end from which we live. That is the real thing that counts.

     The early Christians were protected by their aims and by their charity; and when we think of the true aim of these periods, I think we can sum it up in this way: The Jewish element wanted material development on earth, and nothing else. The Hellenistic aim, through the philosophers, was to raise the thoughts and point them to a more eternal and perfect state; yet, after all, they were looking for pleasure, life and progress in another world. What the Christians wanted was power, empire, external pleasure, and happiness in another world. Cicero said that hardly anyone prays to God to make him a good man, but that most pray for power or possessions.

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In the New Church, we do not ask for pleasure and wealth in this world, but we pray that the spirit of the Lord may dwell in us, to make us useful men to God and the neighbor, and that is the useful thing that will pull us through all our difficulties.

     Rev. Alfred Acton: The time is too short, and the paper too all-embracing, to permit much discussion of it. I was disappointed that certain portions were omitted. I was hoping that the burden of long paper writing was at last removed from my shoulders, but I notice that the speaker refrained from that honor.

     The central point of the paper was, as I take it, that there is no isolated thought in the world. As the Bishop has said, modern scholarship has done a great deal to show that. Men see something in the New Testament, and they say it is new and isolated, but modern scholarship shows that there is no such thing as isolated thought. Every thought a man thinks is based upon some previous thought or combination of thoughts. And so we see the marvelous provision of Providence in providing for other phases of thought, and finally for Divine Revelation. Modern scholarship has made this study to cast doubt upon Revelation. Most scholarship has tried to show that the Disciples had been influenced by what others thought, to show they had gotten it purely from human minds, and that Divine Revelation had nothing to do with it. Now, in the New Church, we must have a true scholarship which will take advantage of the work of these men, which will not isolate itself in a purely New Church form, but will extract everything possible from the riches developed by scholars, and lay it at the feet of Divine Revelation to confirm it.

     The same is true of the work of Swedenborg. Many have the idea that Swedenborg's ideas are isolated, that they have little or no connection with the thought of his day. And yet we need the same kind of scholarship in this case. Doctor Lamm, in Sweden, has entered into just such a study. Unfortunately, these studies are not available to the English reader, but those who have read Mr. Bjorck's account of it in the June number of the Life will see that Doctor Lamm has done what New Church scholars should have done. He has studied the surroundings of Swedenborg, and his intellectual associations, and has shown that there was a preparation in the ancient world, and in the neo-Platonic philosophy, for the needs of Swedenborg's mind, that it might be made the vehicle of Divine Revelation.

     I cannot let the opportunity pass without congratulating Mr. Odhner upon the able study he has presented, and also congratulating the General Church on possessing such a rising young scholar, who gives promise of greater things in the future.

     18. On motion, the Assembly adjourned at 12 o'clock.

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     Wednesday Evening, June 16th.

     10. The Assembly came to order at 8:00 p.m., the Rev. C. E. Doering presiding.

     20. The Rev. Gustaf Baeckstrom delivered an Address on "Missionary Work," which was followed by a, discussion. [See pages 403, 415.]

     21. On motion, it was voted that the session tomorrow afternoon begin at 2:30 o'clock instead of 3.00 o'clock, and adjourn at 4:00 o'clock, when the Corporation of the General Church will meet.

     22. On motion, the Assembly adjourned at 10:15 p.m.

     Thursday, June 17th.

     23. At 9:30 a.m., worship was conducted by the Rev. F. E. Waelchli.

     24. The Assembly came to order at 9:45 a.m., the Bishop presiding.

     25. Mr. H. Hyatt, in the absence of Mr. Geoffrey S. Childs, read the following Report of the Executive Committee, which, on motion, was received and filed:

     REPORT OF THE EXECUTIVE COMMITTEE.

     To the 1926 Annual Meeting of the General Church of the New Jerusalem (a corporation) and to the Twelfth General Assembly of the General Church of the New Jerusalem (an ecclesiastical body):

     The Executive Committee has to report:

     That, at the Annual Meeting of the Corporation on June 20, 1923, the following gentlemen were elected members of the Board of Directors or Executive Committee, to serve for the term of one year and until their successors are elected:

Rt. Rev. N. D. Pendleton
Raymond Pitcairn
G. S. Childs
Hubert Hyatt
Dr. F. A. Boericke
Edward C. Bostock
Paul Carpenter
Robert Carswell
Randolph W. Childs
Alex P. Lindsay
S. S. Lindsay
Charles G. Merrell
Alvin E. Nelson
Seymour G. Nelson
Harold F. Pitcairn
Rudolph Roschman
Jacob Schoenberger
Paul Synnestvedt

     In addition, the following were elected Honorary Members of the Executive Committee:

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     Walter C. Childs.
Richard Roschman.

     That on the same day the Board of Directors or Executive Committee met, with sixteen members present, and elected the following officers:

Rt. Rev. N. D. Pendleton, President
Raymond Pitcairn, Vice President
Geoffrey S. Childs, Secretary
Hubert Hyatt, Treasurer

     That in the year 1923, subsequent to the General Assembly, two meetings were held by the Executive Committee; in the year 1924, three meetings; in the year 1925, four meetings; and the year 1926 to date, five meetings have been held.

     That, aside from the consideration of financial matters, two other important matters were given careful consideration by the Committee: one was the Bishop's Statement of the Order and Organization of the Church, and the other was the Sub-Committee's Report on the Reorganization of the Corporation.

     It is interesting to note in passing that all the meetings of the Committee have been well attended, and that the need for a larger number of meetings has been obviated by the expeditious handling of business at such meetings as were held.
     Respectfully submitted,
          GEOFFREY S. CHILDS,
               Secretary.

     26. Mr. H. Hyatt made the following verbal Report as Treasurer of the General Church:

     REPORT OF THE TREASURER OF THE GENERAL CHURCH.

     A copy of my printed report has already been mailed to each member of the Church. This report is that which I submit to this General Assembly, and is for the fiscal year ending May 31st, 1926. [See Page 540.] As printed, the report is believed to be complete and self-explanatory, but if anything additional is desired it will be furnished, if possible, on request.

     This report indicates a continuance of the improvement in the financial condition of the Church which has been going on for the past several years. There have been at least two secondary reasons for this improvement. The first of these has been the voluntary and helpful assistance received from a substantial group of very able Treasury Representatives, located in various parts of the Church, who have liberally given of their time and energy in promulgating the idea that every member should regularly contribute to the support of its work. These Representatives are: Mr. Henry Ridgway of Durban, South Africa; Miss Chara Schott of Washington, D. C.; Mr. Neville T. Wright of Chicago; Miss Nellie Synnestvedt of Glenview; Miss Mary Barger of The Hague, Holland; Mr. Alfred Kirschstein of Sydney, Australia; Mr. Bertram Liden of Stockholm, Sweden; Mr. S. S. Lindsay of Pittsburgh; Mr. Fred Stroh of Kitchener; Mr. Frank Wilson of Toronto; and Mr. Colley Pryke in England.

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These Representatives are attempting a difficult task which deserves encouragement, and I would like this Assembly to place itself on record as appreciative of the work they are doing in building a basis for the growth of the Church.

     In judging their work, it is necessary to take into account the entirely different circumstances in each locality. In Australia, there is only a small group of members, and a number of these are far distant from Sydney. In Holland, the General Church has been established only a very few years, but is rapidly growing. In Glenview, for 1923, eighty per cent. of the members were contributing; and now, in 1926, the percentage is eighty-eight. In Chicago, for 1925, there were eighty-six per cent. contributing, and last year ninety-nine. In Washington, the one hundred per cent. of last year has been repeated this year. In South Africa, Mr. Ridgway became the Representative of the General Church Treasury only a few months ago, but his work has already achieved remarkable success, so much so that every member of the General Church in South Africa contributed during the past year. Consider this fact. Twelve thousand miles distant from the center of the Church, and from any place where a General Assembly has ever been held, are some fifty members of the General Church, and yet each and every one of them is contributing toward its material support. Consider what the effect would be if all our members were doing likewise, in every part of the world. It could be none other than most inspiring, because so ultimate and basic; and it is that which is needed if the General Church is to accomplish the work it is destined to do.

     The other of the secondary reasons for the continued improvement in the financial condition of the General Church is one which may be deemed trivial, but my experience of the past four years leads me to believe it important. This reason is the use, by a substantial number of our members, of the subscription cards which I have been circulating in large numbers.

     The primary cause for the increased support of the Church is the widening knowledge of the Church's needs, and prior to that is love for the Church itself. But these primary causes are taken for granted, and it is the secondary reasons which are here emphasized. We have a considerable group who contend that subscriptions are not truly voluntary contributions. Your Treasurer claims to be as much in favor of purely voluntary contributions as anyone, but also claims that contributions subscribed for the future are the only ones which are truly voluntary. Contributions to the Church may be of two entirely different kinds. The one is an offering made as an act of ritual. Such offerings are essential, and by no means to be discouraged. But there is a second kind of contribution, and that is one which is made with the intention of supporting some definite work of the Church. This kind also may be given as an act of worship, but nevertheless it is primarily given because of a rational consideration of the needs, and of the contributor's ability to support those needs, and is the result of the contributor's determination to support the work of the Church.

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The one kind of contribution is purely ritualistic, and while the other may be a part of worship or not, it is the result of love for the Church.

     It is this second kind of contribution to which I have reference in making the statement that it can be entirely voluntary only if subscribed in advance. To make this clear, consider what happens if work is undertaken by the Church for which support has not been subscribed. The work is done, and must be paid for. Funds not being available, the Church is in debt. If the Church is in debt, its members are likewise in debt, and no contributions can be voluntarily made until that debt is paid. On the other hand, if contributions are subscribed in advance, the contributors making the subscriptions can determine with perfect freedom the extent of their ability to support the work proposed. The work to be done can be limited by the contributions which have been subscribed, and there is then no danger of debt or of deficit, and the contributions for the support of the Church have been made voluntarily.

     I ask you to consider the work which is being done, and which needs to be done by the General Church, to determine what you desire and are able to contribute toward the support of that work, and then to subscribe that amount. We have reasons for Supporting the work of the General Church such as no other group in the world can have. It is my firm belief and conviction that if we carefully think of the work which needs to be done, and carefully consider our ability to support that work, that then Providence, and Providence alone, will see to it that the work which should be done will be accomplished.

     27. On motion, it was voted that this Assembly express its warm appreciation of the earnest work done by Mr. Hyatt, and by his assistants in the various centers of the General Church.

     28. On motion, it was voted that the Report of the Treasurer of the General Church, as printed and circulated, be accepted and filed.

     29. The Rev. Alfred Acton made the following statement concerning the Orphanage:

     THE ORPHANAGE.

     Rev. Alfred Acton: I wish to call attention to the fact that the expenditures from the Orphanage Fund are almost one hundred per cent. more than the income. We have an endowment of about $4,000.00, but owing to the needs that must be met we are contemplating selling $1,000.00 of the endowment to meet these needs. I think the Church should be informed of that fact. The Orphanage Committee will go on as far as it can, and then, if the money is not at hand, it will be necessary to discontinue the uses. I simply wish to make that statement.

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     30. At 10:3o a.m., Mr. Randolph W. Childs delivered an Address entitled "A View of Early Academy Thought," which was followed by a discussion. [See pages 425, 443.]

     31. The Rev. W. B. Caldwell read the following Report of the Editor of NEW CHURCH LIFE, which, on motion, was received and filed:

     REPORT OF THE EDITOR OF NEW CHURCH LIFE.

     The magazine itself, month by month, is really its own report. The con- tents, and the general policy and mode of conducting the journal, are open to comment and discussion at the General Assembly. A very full expression of the editorial policy was given in my report to the last General Assembly, and I shall content myself with a few observations here.

     In the effort to make the magazine of the greatest possible use, the writers of the Church are encouraged to send contributions of articles and sermons; and a good proportion of what is submitted is published. In addition, we print the addresses delivered at the General and District Assemblies, together with reports of the discussions at these meetings and at other general gatherings in the Church. In this way we aim to make the Life a reflection of the current thought of the General Church, and thus to approximate that communication of thought and affection which exists in the spiritual world. We also try to keep our readers informed as to the trend of thought in the New Church at large, as it is given expression in the books and journals in that field.

     We should like, also, to indulge in more comment upon the affairs of the world in general, but there are reasons why we have not done more of this. In the first place, the members of the General Church do more of their own thinking than most people, and view the state of the world and its happenings in a common light of understanding, and this because our members are in agreement upon the fundamentals of doctrine. Most of the journals of the New Church devote much space to comment upon what is taking place in the world, and to reviews of theological works by Christian writers, finding continual evidence of the descent of the New Age among those who are wholly or partially ignorant of the Writings of the New Church. Strange to say, our own observation and reading, for the most part, brings us continual confirmation of the theological darkness of the Old Church, and of the interior wickedness of the Christian world, as revealed in the Writings. What is more, we find plenty of Christian writers who agree with this appraisal of the general condition of the world about us, quite in contrast with the rosy view of the permeationist in the New Church. In this connection, I may say that we try to deal justly with our New Church contemporaries, and to notice articles and books which commend themselves for soundness and strength; and we believe our readers are genuinely interested in the activities of other New Church bodies than our own, and especially in any signs of the real progress of the New Church, wherever it may be.

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On the other hand, it is very seldom that any journal of the Church mentions the General Church, or anything that we say or do.

     A second reason for our not devoting much space to comment upon the world's affairs is that a monthly magazine cannot keep pace with events. Many topics of the day pass into oblivion before we can get to press with a discussion of them. As to the great questions of the day which occupy the public mind for a considerable time, such as prohibition, the doctrine of evolution, etc., you will usually find something in our pages, from one source or another; throwing the light of the New Church upon them.

     A third reason is that the editor himself is hedged in by limitations of time, owing to many other duties. If, however, there is any general feeling among our readers in regard to this matter, I should be glad to hear an expression of it.

     Our Church News department is not as well supplied as it should be with news that is new. Our correspondents in the different centers are busy people, devoting much time to their local church activities; and by the time they get around to writing an account of local happenings, the report may be more than a month old. On the whole, however, this department is about as prompt as can be expected of a monthly periodical in recording the activities of General Church societies, and important events in the Church at large. We appreciate the faithful efforts of those who write the accounts, which go to New Churchmen in all parts of the world, furnishing them with information concerning the progress of the Church which they would not otherwise receive.

     During the past year we have made a modest beginning in the direction of printing more illustrations, and I hope means will allow for more of this as time goes on. We live in a pictorial age, and the journalistic literature of the day abounds in photographic illustrations. There is no reason why the Life should not be similarly embellished with photographs of persons and places interesting to our readers.

     There are other features which I should like to see developed, such as New Church fiction, which will come spontaneously in time, as we acquire a distinctive background of tradition as the prelude to inspirational writing. The main function of our magazine, however, is to furnish doctrinal instruction and information on church matters, and to Provide a medium of expression for the thought of our members. I believe that some good things that are written do not find their way into the Life, and I would solicit an even more generous support by the writers of the Church than I have enjoyed since I was entrusted with the office of editor.
     W. B. CALDWELL,
          Editor.

     DISCUSSION OF MR. CALDWELL'S REPORT.

     Rev. F. E. Waelchli: Now that the Life is sent out with the pages cut, I am unable to tell whether it is read in the different homes I visit, as I formerly could.

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I remember, however, that I used to find more uncut pages in the larger centers of the Church than in. the isolated homes. I do not believe that the Life is as generally read as it ought to be, and I think we need a revival in this respect. Our magazine goes out month by month laden with the best thought of the Church, and we cannot overestimate its value as a means of cultivating and maintaining the love of spiritual things. Our first duty, of course, is to read the Writings; but, next to reading the Writings comes the reading of New Church Life. And yet I believe there are some homes that do not receive it.

     Mr. Schott: Of course, Mr. Waelchli has a splendid opportunity to find out whether the Life is read in the homes where it is received. I can speak from much less experience on the subject, and principally from my own, and I can say that when I sit in my office, no matter what I may have on hand, when the Life comes, I take it out of its envelope and finger it through before I do anything else. And each issue I read with much satisfaction from cover to cover. However, if it should be found necessary that other things should appear in the Life, in order that it shall be read by other people, I hope that no department of current and passing events will be added, because I feel that one of the most welcome characteristics of passing events is that they pass; and I hope that the Life in the future will do nothing to prevent their passing as rapidly as possible.

     Rev. E. E. Iungerich: I would like to say that Mr. Schott's one hundred per cent. is not only due to the excellence of the Life, but also to his proximity to Mr. Waelchli! That brings my thought to the fact that pastors have a duty to bring the Life to the attention of their people. In some centers an evening is given every month to the discussion of the Life, so that their members will be wide awake in the Church.

     Rev. George Starkey: It is one of my great delights in life to read New Church Life. And I think that when you have developed the doctrine of life as a practical bit of wisdom; when we choose between the delights that present themselves at every moment; when we have learned to reflect on these things and make a choice, instead of drifting, as we do so much; when we have become true students of spiritual efficiency; and when we apply these systems of efficiency as to the use of our time, to the selection of delights; we will get rid of a lot which occupies our time now and give the Life its true place. Emerson recommends giving five minutes to a daily newspaper. I wonder how many of us limit ourselves that way in favor of New Church Life.

     32. On motion, it was voted that the Rev. C. E. Doering's Report of the Academy of the New Church be heard at the session tomorrow morning.

     33. On motion, the Assembly adjourned at 12 o'clock.

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     Thursday Afternoon, June 17th.

     34. The Assembly came to order at 2:30 p.m., the Rev. W. B. Caldwell presiding.

     35. The Rev. F. E. Gyllenhaal delivered an Address on "The Canon of the Word," which was followed by a discussion. [See pages 446, 456.]
36. On motion, the Assembly adjourned at 4.00 o'clock.

     Friday, June 18th.

     37. At 9.30 a.m., worship was conducted by the Rev. Gilbert H. Smith.

     38. The Assembly came to order at 9:45 a.m., the Bishop presiding.

     39. The Rev. C. E. Doering read the following Report of the Academy of the New Church, which, on motion, was received and filed:

     REPORT OF THE ACADEMY OF THE NEW CHURCH.

     Since the last Assembly, the Schools of the Academy have continued without much change, except that the Rev. Karl R. Alden was appointed Principal of the Boys' Academy in place of Mr. Doering. Mr. Alden also became Housemaster of Stuart Hall. He has brought to these uses the fire and enthusiasm for development and sincere New Churchmanship which had marked his work in the pastoral held, and the members of the Church are to be congratulated that the Academy has the services of such a man to look after their boys,-services which are sure to inspire confidence in the parents that the ideals of the Academy will be implanted in the young people who are sent to us. What I have said about Mr. Alden applies with equal force to every member of the staff in every department of the Academy Schools. All are putting all they have into their effort to develop a spiritual-natural education; for New Church education, to be worthy of the name, must be spiritual as well as natural throughout. This is one of the new things that is given to the world with the New Revelation. It was the vision of the Founders, which is becoming a reality with the present workers.

     THE COLLEGE.

     There has been a modification in the organization and arrangement of courses in the College, in that the first two years are planned to lead the student toward receiving a Junior College certificate. A number of students have already availed themselves of the opportunity, and during the past two years the Academy has awarded this certificate to students who have fulfilled the requirements.

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But while emphasis has been placed here, more advanced work has also been done when there has been the demand; this particularly when students wished to prepare themselves to become teachers, which requires two years in addition. Thus the College is now giving a general two-years' course leading to the Junior College certificate, and a two-year normal course leading to the degree of Bachelor of Science in Education. However, a four-year general college course in arts or science has not been excluded, but it has not been stressed.

     The number of students in the College has slowly increased, but the same cannot be said of the Boys' Academy and the Girls' Seminary, which are below the average of the last eight years, although there was a slight increase the past year in the Seminary. This means that fewer students of high school age are coming from outside Bryn Athyn, although Pittsburgh and Glenview are sending us nearly 100 per cent. of those who pass through their elementary schools. The attendance from these two places, where elementary schools are firmly established as a use of the Society, is all that can be expected.

     SCHOLARSHIPS.

     As in the past, the Church has contributed generously to the support of working scholarships, although the demand for them was not as great as in the preceding three years. The number of applications received and granted was somewhat less,-thirty-two, thirty-five, and forty-two, respectively, being granted during the last three years, besides the two full-scholarships awarded
each year by Theta Alpha.

     The general working scholarship plan is as follows: Of the $420 board and tuition charge, the Academy grants a tuition scholarship of $75. The Sons of the Academy, or some other fund, grants a scholarship of $135, and the pupil works 500 hours for $160, making a total of $370. This leaves a balance of $50 which must be paid by the student in cash; for experience has taught us that scholarships are more appreciated when there is some small effort on the part of the parent, in addition to the effort in the form of hours of work done by the student. Moreover, there is a limit to the amount of work that the Academy can furnish. And while the work is an excellent training for the student, the supply of work is limited, and those who are able to pay the tuition and board charge, which is small compared with the charges of schools of similar equipment elsewhere, should not ask for working scholarships, as we are not in a position to decide who can and who cannot afford the cost.

     PRESERVATION OF MANUSCRIPTS.

     More than fifty years ago, Mr. Benade urged the New Church to take steps to preserve in photolithograph copy the manuscript writings of the Church, and at his solicitation Dr. R. L. Tafel did a remarkable work in ten large folio volumes. The near completion of the work of phototyping the theological manuscripts, left unfinished by Dr. Tafel, was reported at the last Assembly; but the scientific manuscripts, with-the exception of those done by Dr. Tafel in photolithograph, remain unreproduced, and are rapidly deteriorating.

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On invitation, therefore, the Academy has cooperated with the Swedenborg Scientific Association in the photostating of Swedenborg's scientific and philosophic manuscripts, by agreeing to reproduce the photostat negative which the Association had made in Sweden, and furnishing the Association with three copies in exchange for each copy made of the negative. Under this arrangement, 5,712 manuscript pages, making 4,027 photostat pages, are completed; and the remaining 754 Pages will be done shortly. This virtually completes the reproduction of all Swedenborg's manuscripts. So far, the Swedish Royal Academy and the Academy of the New Church are the only depositories of copies of all these reproductions in photolithograph, phototype, and photostat form.

     Moreover, the Academy has been interested in collecting copies of all documents by or concerning Swedenborg, and for a time, together with the General Convention, supported Mr. Alfred H. Stroh in this undertaking. In 1924, steps were taken looking to the continuing of this collection, by the Academy's appointing a committee with Mr. Acton as chairman and Miss Sigrid Odhner as copiest. Miss Odhner, being given leave of absence from her teaching, has been spending a year abroad for this purpose. Mr. Acton made a plan for the committee showing where the manuscripts of Swedenborg or related documents can be found, also which manuscripts, etc., are photographed or transcribed, and which are not. This enables Miss Odhner to see at once what is to be done in any given library. According to the list there are about 2,500 pages to be transcribed by her.

     The work, as it is developing, suggests new lines of inquiry, and these are being followed up. In a report to the Bishop, Mr. Acton says: "It was found that a copy of Swedenborg's Swedish work on "Going and Stopping of the Earth," existing in the Linnaean Society of London, contained manuscript notes and also a diagram. Now this work refers to five figures, but no copy of the work has ever been found containing these figures, and it is probable that they were never printed. Request was therefore made of the Linnaean Society for photostat copies of these manuscript notes. They were sent in due course, and among them was found the diagram in Swedenborg's own hand which was to have accompanied the Swedish work alluded to above. This diagram has hitherto been wholly unknown in the Church, and its discovery is 1 matter of some importance."

     Other new information concerning Swedenborg is being found. Books of his time, needed to fill out the Academy collection of works referred to by Swedenborg, or which referred to him, are being collected by Miss Odhner, and deposited in the Academy Library, thus perfecting the collection of material which will be of use, not only for the future complete biography of Swedenborg, but also for the further study of Swedenborg's science and philosophy, by providing the research worker and translator with the needed equipment.

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     PUBLICATIONS.

     Of the Academy's publications, I will mention but two. First, the Rev. Alfred Acton's Introduction to the Study of the Hebrew Word. This work is the fruit of many years of teaching Hebrew to children, and has been well tested in school experience. It is a notable contribution to out New Church literature, and I am not overstating the fact when I say that it is the first distinctive New Church textbook. It meets a long felt want, and should encourage a more affirmative attitude in the Church toward Hebrew and the general study of the language of the Old Testament Scriptures. It is so compiled that it can be read by one entirely unacquainted with the Hebrew language, and every New Church family should possess a copy. If parents read it, children will not come to us with an antipathy to the study of that sacred language, as they do now.

     The second publication which I wish to note commemorates the fiftieth anniversary of the Academy of the New Church. It is a history of the development of the Academy, and a statement of what it is today, prepared by members of the Faculty and edited by the Rev. William Whitehead. I am sure that it will interest every member of the General Church. The book bears the title: "The Academy of the New Church. 1876-1926. Anniversary Record. By Members of the Faculty of the Academy Schools." The following is a list of the contents:

Frontispiece-The Academy Group of Buildings. (Photograph)
Foreword-Bishop N. D. Pendleton
The Inauguration and Progress of the Academy-Bishop W. F. Pendleton
The Theological School: Its Origin, Establishment and Progress Rev. Alfred Acton
The Academy's Faculty and Curriculum: 1878
The Academy Faculty: 1926
The Corporation and Charter: 1876
The Corporation: 1926
The College-Eldred Edward Iungerich
The Girls' Seminary-Frances Margarita Buell
The Boys' Academy-Karl Richardson Alden
The Bryn Athyn Elementary School-Otho Ward Heilman
Religious Instruction in the Bryn Athyn Elementary School-George de Charms
The Library-Reginald William Brown
Environment-Frances Margarita Buell
Social Life in the Academy Schools-F. M. Buell and K. R. Alden
Athletics-Frederick Adam Finkeldey
Scholarships-Charles Emil Doering
Register of Graduates and Ex-students: 1877-1926

     The work is illustrated by many photographs

     Perhaps I should mention one more item before I dose this report.

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Those of you who were present at the Sons of the Academy meeting held in Pittsburgh last June will recall the discussion of the need of a more perfect coordination of the educational work in the Academy and the various local schools. The fruit of this discussion resulted in that body's approaching the President of the Academy with the offer to defray the expenses of anyone whom he should care to send to visit the local schools. This offer was transmitted to the different schools, and in due course an invitation came to the President to send some one. Accordingly, the Dean of Faculties was asked to visit the different schools, and to give what help he could to carry out the purpose. This has been done, I think, with benefit, and certainly with an expression in favor of further visits in the future. And I can say that the Academy stands ready to do its part in this cooperation.

     This brief enumeration of some of the uses of the Academy is placed before you, in order that the Church may in some degree appreciate that the Academy is more than a school, that it is ab educational institution in a broad sense, and that it is more and more entering into those uses which were foreseen by the founders and prescribed for it in its charter.
     CHARLES E. DOERING,
          Dean of Faculties.

     DISCUSSION OF MR. DOERING'S REPORT.

     Mr. Frank Wilson: Mr. Doering is to be congratulated upon his very excellent report of the work of the Academy since the last General Assembly. He has given us a living picture of what has been done for the benefit of the children of the Church, and that we all appreciate. And I think that all the societies should receive the visit from Mr. Doering to which he referred. That phase of the Academy's work is very much appreciated.

     There is another matter to which I wish to draw attention. In Mr. Doering's enumeration of the contents of the book on the Jubilee of the Academy, no mention is made of the schools in the local centers. I do not speak from a political sense at all. We feel that our local schools are as much a part of the Academy as the elementary school in Bryn Athyn is, and I feel that such a resume or statement of the work of the Academy, published in this book in commemoration of its jubilee year, is not complete without the inclusion of these schools and the work they are doing. There may be good reasons why this was not done, but it seems to me that, for the sake of maintaining the wholehearted interest of the members of the Church the world over, the Academy should be recognized for what it is, a collection of men and women, a collection of schools, a collection of organizations, seeking to ultimate the ideal that was conceived at the inception of the Academy movement.

     Rev. E. E. Iungerich: In reply to Mr. Wilson, I would state the probable reason why this matter was neglected. In the latter part of last year, about December, when it was decided to publish this commemorative book, I do not believe we discussed the local schools in connection with it. We knew it was a gigantic undertaking to get all of the reports in, with the photographs and everything, by the time of the Assembly.

532


There is, however, another side to be considered. The Academy as a corporate body does not take charge of the local school age. The local school in Bryn Athyn was included, but that school is under a double direction. The Academy cooperates in the maintenance of that school by providing the building and some of the teacher's who are under the jurisdiction of the Academy as such. But the Bryn Athyn Society cooperates very largely in-the maintenance of that school. And so it is under a sort of double direction. The other schools of the General Church are not under the direction of the Academy as a corporation.

     I understand that there has recently been an effort to coordinate the whole educational work, though there has not as yet loomed up even a promise that the Academy will eventually operate from the center as a sort of directing body for all of these schools. I think that would be of questionable wisdom. We have had considerable discussion in the United States as to how far the central government should extend over the individual States, and President Coolidge gave us a strong warning against that, because then everything would be turned back on the center, which is not familiar with the concrete problems existing elsewhere. I deem that good advice. And while I think it would be a fine thing to have a coordination of our educational uses, and dose relations with the center, still I feel that the parochial schools should be a work of charity in the individual societies, and under their control, and not dependent upon a corporation elsewhere.

     This book is a commemorative book of the Academy, and the Academy has been taken in a general sense. I think this may possibly explain why the book has not gone beyond the field of the existing schools under the direct control of the corporation at Bryn Athyn.

     Rev. William Whitehead: I assume that the discussion is on the way, Mr. Iungerich having spoken; and I would like to note at this point that the explanation by Mr. Iungerich is somewhat in the nature of a gossamer web! The facts are as follows: It was decided to issue a set of sketches descriptive of the general development of our schools. It was not decided to issue a formal history of the Academy schools from the beginning. That is a task, the magnitude of which is perhaps known only to those who have looked over the material. But the facts in regard to the fulfilment of the idea so ably spoken of by Mr. Wilson are these: It was intended at first to include some statement of a descriptive nature of all the elementary schools, but that was found impossible in the short time at our disposal.

     It is only fair to say that the last manuscript of that book, and one of the longest ones, was handed to me on Saturday a week ago. The whole thing has been put through in an almost incredibly brief space of time, and I have had to keep in touch with the different writers, who have loyally cooperated in the spare moments they have had, and who have done the best they could. That is the way most of the work in our Academy Schools is done. And I want to assure Mr. Wilson, and those who think with him, that the idea of adequately representing the great and historic part which the parish or elementary schools play in the history of the Academy will be done full justice in due time, and as swiftly as we may; if possible, within the present year.

533


There was no intentional oversight; the thing was in line, but we just could not do it.

     40. Mr. H. Hyatt gave the following Report of the Corporation of the General Church:

     REPORT OF THE CORPORATION OF THE GENERAL CHURCH.

     The Corporation rendering this Report to the General Assembly is that body to which the General Church (not incorporated) has entrusted its civil affairs. The only meeting of the Corporation which has been held since the General Assembly of 1923 took place yesterday, June 17th, 1926. Fifty members of the Corporation attended this meeting, and the principal transaction was a revision of the By-laws, which previously had remained unchanged since they were first adopted in 1905.

     For some time, there has existed a need for certain changes in the structure of the Corporation, in order to meet our present conception of the General Church as an international Church. To meet this need, there have been two requirements,-namely, first, a changing of the membership qualifications, in order that the number of members may be increased; and second, a widening of the representation of the Church on the Executive Committee.

     Heretofore, the qualification for membership in the Corporation has included attendance at two General Assemblies. As amended at yesterday's meeting, the By-law regarding membership now reads:

     "Any male member of the Church, known as the General Church of the New Jerusalem, who is above the age of twenty-one years, and who has been a member of said Church for at least five years, is and shall be eligible to become a member of this corporation, and shall become such member upon signing the Register described in Article XIV hereof."

     In accordance with this newly amended By-law, it is now possible for members of the General Church, no matter where they reside, and without attending any General Assembly, to become members of the Corporation. It is therefore expected that there will be a considerable growth in the Corporation membership.

     A second important change made yesterday in the organization of the Corporation was to increase the number of members constituting the Executive Committee from eighteen to twenty-five. This change, together with the alteration in the qualifications for corporation membership, will render it practical to have the Executive Committee composed of members representing a number of other centers of the General Church than those for which representation now exists. This especially applies to those centers of the Church outside North America, such as those in Great Britain, Sweden, Holland, South Africa, and so forth.

534




     Other changes were also made in the By-laws, but these revisions were not of importance except technically.

     The only other important transaction was the election of the Executive Committee, to which the following eighteen gentlemen were elected for the term of one year and until their successors are elected:

Bishop N. D. Pendleton
Felix A. Boericke
Edward C. Bostock
C. Raynor Brown
Paul Carpenter
Geoffrey S. Childs
Hubert Hyatt
Alexander P. Lindsay
Samuel S. Lindsay
Charles G. Merrell
Alvin E. Nelson
Seymour G. Nelson
Harold F. Pitcairn
Raymond Pitcairn
Rudolf Roschman
Jacob Schoenberger
Paul Synnestvedt

     Following the increase in the number of its members, the Executive Committee, as elected, was then authorized at discretion to add seven additional members to its own number.

     Mr. Robert Carswell was elected an Honorary Member of the Executive Committee, there having been previously two other Honorary Members, namely, Messrs. Walter C. Childs and Richard Roschman.

     This concludes the Report of the Corporation, but, as a matter of information, it is added that, at a meeting of the newly elected Executive Committee immediately after the meeting of the Corporation, the following Officers of the Corporation were elected:

President           Bishop N. D. Pendleton
Vice President          Raymond Pitcairn
Secretary           Geoffrey S. Childs
Treasurer           Hubert Hyatt

     H. HYATT, For the Secretary.

     41. Mr. L. E. Gyllenhaal gave a Report as Treasurer of the Academy of the New Church, describing the financial progress of the last three years. [See JOURNAL OF EDUCATION.]

     42. On motion, it was voted that the Report of the Committee on NEW CHURCH SERMONS and the Report of the Manager of the Academy Book Room be received and printed in the Journal of the Assembly, with regret that there was not time during the sessions of the Assembly to hear these Reports. [See pp. 536, 539.]

535




     43. At 11:00 a.m., the Rev. W. B. Caldwell delivered an Address on "Academy Education in the Home," which was followed by a discussion. [See pages 463, 477]

     44. The Rev. George de Charms moved the adoption of the following Resolution:

     Resolved, That we, the members of this Twelfth General Assembly, hereby express our grateful appreciation of the warm-hearted hospitality extended to us by our hosts, the Pastor and members of Carmel Church. You have labored long and earnestly to provide all things necessary for our comfort and convenience, and your efforts have been eminently successful. You have opened to us your homes and your hearts, and not the least valued of the many gifts we have received is a sense that we have come to know you better, and that new bonds of mutual understanding and sympathy have been established between us. The precious gems of Divine illustration and spiritual vision, given to us by the Lord from His Word to enrich us out of heaven for the upbuilding of His Church, you have placed in a setting of fine-wrought gold,-a surrounding and protecting sphere of charity. For this we thank you with sincere affection.

     Duly seconded, the Resolution was adopted with hearty applause.

     45. On motion, the Assembly adjourned at 12:05 p.m.
     W. B. CALDWELL,
          Secretary.

536


REPORT OF THE MANAGER OF THE ACADEMY BOOK ROOM. 1926

REPORT OF THE MANAGER OF THE ACADEMY BOOK ROOM.       WM. H. ALDEN       1926

     The list of our new publications during the past three years is not as lengthy as one might wish. The most important book issued during the past year was the Rev. Alfred Acton's Introduction to the Study of the Hebrew, Word. This work is the result of many years of experience in teaching Hebrew to children. It has thirty-four chapters, and to these are added eighteen readings from the Hebrew, with notes, indexes and full vocabularies, both Hebrew-English and English-Hebrew. It meets a want long felt, and should encourage the general study of the language of the Old Testament Scriptures in the Church.

     Another considerable volume was prepared by the Rev. W. H. Alden, and issued in mimeograph form. It contains the Latin-English vocabulary of three important volumes of the Writings.-De Caelo et Inferno, De Nova Hierosolyma et ejus Doctrine Caelesti, and De Amore Conilrgiali. The vocabulary comprises about 6,000 words, giving their significance and illustrations of their use. It is a suggestion of a larger scheme, proposed by its author, namely, a complete Lexicon of Swedenborg's Latin. He has already collected references from most of the theological works, including the Arcana Celestia, and recorded them upon some thirty thousand slips, dealing with upwards of ten thousand words. Ideally, a Lexicon of Swedenborg's Latin would include both the philosophical and theological works, which would be a much larger work than one for the theological works alone.

     The Book Room has reprinted two short addresses by the late Rev. John Faulkner Potts, originally published in England in 1889. Under one cover, the title is, Two Notable Pamphlets: 'New Churchmen Leaving their First Love, and the Present State of the Christian World as the Cause of it'; end 'How can we Obtain the Religion of the New Jerusalem?' These are brief but weighty utterances by one who never wavered in his loyalty to the Heavenly Doctrines, and who saw clearly the contrast between the life of the Old Church and the life possible in the New.

     The Rev. Theodore Pitcairn has just brought out a small missionary booklet which has original features. Its arrangement is informal and the treatment familiar in style. It is entitled, The Book Sealed with Seven Seals; an Invitation to the New Church signified by the New Jerusalem; after the Revelation given through Emanuel Swedenborg. Among the subjects dealt with are: The Importance of a True Religion; the Testimony of Swedenborg; Swedenborg not a Spiritist; The Unfaithful Church; Christ not Known by Christians; Misconception of the Nature of Redemption; The Spirit still a Man; The Second Coming of the Lord and the Last Judgment; and many others not less suggestive. This booklet should have a large missionary use, and is indeed finding it at the Bryn Athyn Cathedral.

     A new edition of the pamphlet describing the Bryn Athyn Cathedral has been prepared in much enlarged form, occupying forty pages, and illustrated with a number of photographic views of the edifice. This, while of special use to visitors at the Cathedral, cannot fail to be of interest to all in the New Church, as graphically presenting this unique expression of Gothic architecture and New Church art.

537




     Mention should be made of a tasteful Book Mark peculiarly suitable for use in the volumes of the Writings. It is a broad silk ribbon with the facsimile in red of the inscription, Hic Liber est Adventus Domini, scriptum ex mandato.

     Two books Published by E. P. Dutton & Co., New York, are of interest to us. One is Reasonable Religion: Emanuel Swedenborg, his Message and Teaching, by E. Brayley Hodgetts, then President of the Swedenborg Society, London. It outlines the main features of the teaching of the New Church in a very readable fashion. The other is New Light upon the Philosophy of India, by an East Indian, D. Gopaul Chetty, and strikingly sets forth the true value and meaning of the Tamil Philosophy in the light of Swedenborg's works. Both of these books deal fully and frankly with Swedenborg's Writings. Mr. Chetty's work is especially accurate in quoting, and its dosing chapter contains these striking words: "The educated Hindus have lost faith in their Saiva Siddanta, merely because there is no one to explain it to them. If only Saiva Siddanta is preached in the light of Swedenborg's teachings, the result will be phenomenal. . . .The spiritual conquest of India will take place through the teaching of Swedenborg. That revelation must be spread far and wide. I am quite sure that in half a century such a Christianity will be able to do ten times as much work as the Orthodox Churches have done in the last three centuries."

     The Swedenborg Society, of London, has begun a series of eight-page pamphlets entitled Religion for the Man of the Street. These are made up wholly of quotations from the Writings, and are designed to Sell for a penny apiece in England. The first is entitled Doctrine for Today, the second, When a Man Dies. They have already enjoyed a large sale in London.

     To the series of Commentaries prepared by the Rev. Messrs. Fischer and Hoeck there has been added a Commentary on the Book of Ezekiel. The plan of these works, following that of the Rev. John Clowes on the Four Gospels, includes all the passages in the Writings explaining the Book studied, arranged in the order of the chapters and verses. The series now includes the Gospels of Matthew and John, the Psalms, and the Prophet Ezekiel. This is the first time the explanations of the Book of Ezekiel have been brought together for the English reader.

     A little pamphlet containing three lectures by the Rev. E. J. E. Schreck has been brought out by the Massachusetts New Church Union. It is entitled Child Psychology in the Light of the New Church, as applied to Religions Training. These are careful studies which bear the earmarks of Academy ideas.

     A tasteful mimeograph brochure by the Rev. W. R. Reece, of Portland, Oregon, is called A Daily Dozen for the Mind. He has here brought together under a "baker's dozen" of attractive headings some brief extracts from the Writings, designed to be a daily spiritual drill for the mind.

     The need for New Church textbooks is still acute.

538


One designed for this use is now in the press,-Greek and Roman Mythology, by the Rev. C. Th. Odhner, the reprinting in book form of a series of articles that appeared some years ago in NEW CHURCH LIFE. A Catechism with original features has been prepared by the Rev. Hugo Lj. Odhner, and is recommended for publication by the Committee on Sunday Schools and Home Instruction.

     It is a commonplace that New Church books cannot be self-supporting, but must be subsidized by those who realize the importance of their use. It would be a good thing if this were realized by the various societies of the Church. It would be a great use if a book room were established in each society. Some few have done this; others are content to have an appointed agent, through whom books are ordered when asked for. But the advantage of having a stock of books on view is great. At one time the Academy Book Room undertook to supply a consignment of books for certain societies in the Church, but it proved to be expensive, and unsatisfactory in other ways.

     The first volume of the Spiritual Diary in English is still out of print, with no immediate prospect of republication. It would be very desirable if this work as a whole could be revised under Academy auspices.

     Speaking of the translations of Swedenborg, it may be of interest to speak of an address delivered at the recent meeting of the Minister's Council of the General Convention. It made a broad plea for better translations, affirming that no existing translations are intelligible. This is an extreme criticism of our faithful scholars who have labored at the task of bringing Swedenborg's Writings to the mind of the English reader. Yet there is enough truth in it to incite to further efforts. Existing translations are not satisfactory; and while I would not advocate, as did the speaker referred to, a translation brought down to the comprehension of children, or put into the vernacular of the man on the street, there is doubtless need for earnest study by the most competent scholars to secure more accurate and more readable translations. And this is a work for the scholarship of the Academy, which alone possesses that loyalty to the Writings which will deliver from the wiles of self-intelligence and secure for the Church a faithful rendering into English of the Revelation given by the Lord in His Second Coming for the establishment of the New Church. Here, again, there must be given opportunity for the doing of the work, by relieving the scholar of routine so that he may undertake it.

     The General Convention and the English Conference, under the generous endowment provided by Mr. George Marchant, of Australia, are jointly engaged in the preparation of a revision of the Scriptures for the use of the New Church. Committees have been appointed in England and America, and in each country one translator has been appointed, the books of the Word being divided between them. There are points of value in this plan, and there are also serious disadvantages. That the translators are limiting themselves to such changes in the King James Version as seem to be imperatively needed, is well; that on each side of the water there is one who is doing the actual translating is also well; although it would be still better if the two countries could agree upon some competent man, to whom the whole work might be entrusted.

539


It is also well that the two men who are doing the actual work of revision are so provided for financially that they can give their whole time to the work. But it is unfortunate that the draft of the translation prepared by these men must pass the criticism of a considerable committee on either side of the water. Here, it may be pretty confidently predicted, will be found an opstacle that will cause indefinite delay. This, however, may not be unfortunate, since it will prevent hasty or immature work, and it may leave the way open for the possible doing of the work at a later day by a competent scholar of the Academy.

     In this connection, it is illuminating to note that a leading minister of the Convention recently declared in a public meeting that the New Church-meaning, of course, the Convention and Conference-does not possess the Scholarship necessary for the revision of the Word. It is better to cling to the inadequacies of the King James Version, whose virtues, after all, are many, and far exceed its faults, than to attempt to replace it with a translation which the members of the Church will not accept. There are already existent many attempts at improvement upon the Common Version; but while all of them are of curious interest to the student, not one of them is acceptable for common use, as against the much-loved King James, which has to commend it the weight of the habit of those generations who have used it for three hundred years, and whose vernacular it has formed.

     The price for the Potts Concordance has been greatly increased, its publishers, the Swedenborg Society, feeling compelled to charge its actual cost. This is to be regretted, as its modest price hitherto has brought it within the reach of many, and thus benefited the Church. The new price, which is fifty per cent. higher, by no means touches the unique value of the work itself, but will doubtless limit its use.

     There has been a steady demand for Louis Pendleton's book, The Wedding Garment, and the edition published by the Book Room a few years ago has been exhausted, making a new one necessary.
     WM. H. ALDEN,
          Manager.
REPORT OF THE COMMITTEE ON NEW CHURCH SERMONS 1926

REPORT OF THE COMMITTEE ON NEW CHURCH SERMONS       W. B. CALDWELL       1926

     During the three years that have elapsed since the last General Assembly this periodical of the General Church has been issued regularly each year, from October to June, in the form of a monthly pamphlet containing three sermons. The pamphlets are sent free of charge to all the isolated members of the General Church, and to all others who ask to have their names placed upon the mailing list. About 600 copies are mailed each month.

     The Committee is a good deal in the dark as to the extent of the use performed by the New Church Sermons pamphlets. Occasionally we hear from the Rev. F. E. Waelchli to the effect that the members of the Church in the localities visited by him are making use of the sermons, both for private reading and for services in the absence of a minister.

540


At Rio de Janeiro, Brazil, they regularly form the basis of the sermons prepared by the Rev. J. de Mendonca Lima to preach in the Society in that place.

     In selecting sermons for publication we have endeavored to choose a variety of subjects and texts, as the Index for each year will show. We have also aimed to provide sermons suitable to the festivals of the year, with an address to children when we could obtain it. In addition, we have sought to have a representative selection of discourses by ministers of the General Church, although we have experienced some difficulty in this regard, as some of the ministers have not responded to our request for copies of their sermons. The general quality of the material used in the pamphlets is the same as that published in NEW CHURCH LIFE, although a contrary impression seems to be abroad.

     Beginning in October, 1924, the name of the publication was changed from. "Weekly Sermons" to "New Church Sermons," the main reason being that the title "Weekly Sermons" was a misnomer for a monthly Periodical not providing a sermon a week throughout the year. Including the sermons published in NEW CHURCH LIFE, the General Church is providing about 40 sermons a year in print. It seems to be sufficient, therefore, to publish three in each issue of New Church Sermons. So far as we know, this meets the needs of the isolated members of the General Church. We have in mind that NEW CHURCH LIFE may some day become a weekly, each number containing a sermon, and making it unnecessary to publish the New Church Sermons.

     The Committee realizes that it would be useful to publish Sunday School Lessons and other material for the instruction of the young in the pamphlets; but even if we could find time to prepare such matter, it would enlarge the pamphlet beyond what is feasible at present. The Sunday School Lesson Notes that have appeared in NEW CHURCH LIFE during the last few years might more appropriately have been printed in the Sermons pamphlets, but they would have occupied the entire space now devoted to the sermons.
     W. B. CALDWELL,
For the Committee on New Church Sermons.
FINANCIAL STATEMENTS OF THE TREASURER OF THE GENERAL CHURCH. 1926

FINANCIAL STATEMENTS OF THE TREASURER OF THE GENERAL CHURCH.       H. HYATT       1926

     FOR THE YEAR ENDING MAY 31ST, 1926.

     The four following Statements are for the fiscal year 1925-26, beginning June 1st, 1925, and ending May 31st, 1926. They reflect the condition, as of May 31st, 1926, of all Funds owned or held in trust by the General Church.

     GENERAL CHURCH FUNDS.
Assets
Investments                          25,317.02
Cash                               2,103.43
New Church Life Subscriptions in Arrears     15.28
Bills Receivable                     201.25
Total Assets                         27,636.98

     Accountability
Endowment                          23,280.00
Emergency Reserve                    2,819.20
New Church Life subscriptions Paid in
Advance                         847.76
Bills Payable                              690.00
Total Accountability                    27,636.98

541




     Expense
Support of the Bishop's Office           4,254.53
Publishing "New Church Life"           5,499.59
Publishing "New Church Sermons"           812.45
Twelfth General Assembly               1,000.00
Transferred to Extension Funds           400.00
Traveling Expenses of
Rev. F. E. Waelchli                    718.65
Rev. H. Heinrichs                     163.75
Miscellaneous Expenditures                37.07
Treasurer's Office Expenses                1,159.36
Total Expense                     14,045.40
Surplus Transferred to Emergency Reserve     997.53
                              15,042.93     

     EXTENSION FUNDS.
Assets
Investments                         100,475.43
Cash                               1,212.12
Bills Receivable                     576.40
Total Assets                         102.283.95

     Expenses
Extension Work in Europe                8,713.09
Extension Work in U. S. A. and Canada      2,750.00
Sundries                          362.76
Total Expense                     11,825.85
Surplus Transferred to Depreciation
Reserve                          266.03
                                        12,091.88

     PENSION FUNDS.
Assets
Investments                         66,026.72
Cash                               189.80
Total Assets                         66,216.52

     Expense
Five Pensions                     2,595.80
Sundries                         79.25
Total Expense                         2,675.05
Surplus Transferred to Endowment           1,287.60
                              3,962.65               

     SUNDRY TRUST FUNDS.
Assets
Investments                         18,718.33
Cash                               282.86
Total Assets                         17,001.19

     Income
Cash Contributions to General Church      11,943.05
"New Church Sermons"               103.59
"New Church Life" Subscriptions           1,590.37
Interest                          1,424.84
Sundries                          81.08
Total Income                         16,042.93
                                        $15.042.93
Accountability
Endowment                         98,505.86
Depreciation Reserve                2,508.09
Bills Payable                          1,250.00
Total Accountability                    102,263.95

     Income
Cash Contributions                    173.61
Special Donations                     4,250.00
Interest                         7,268.27
Transferred from General Church Funds      400.00
Total Income                          12,091.58
                              12,091.88
Accountability.
Endowment                         66,216.52
Total Accountability                    66,216.52
Income
Interest                          3,962.65
Total Income                         3,962.65

     Accountability
Episcopal Visits Fund               1,044.48
General Assembly Fund                635.92
Orphanage Fund                     4,182.08
South American Fund                11,158.71
Total Accountability                    17,001.19

          H. HYATT,
          Treasurer.
Bryn Athyn, Pa., May 31st, 1926.

542


ROLL OF ATTENDANCE AT THE TWELFTH GENERAL ASSEMBLY. 1926

ROLL OF ATTENDANCE AT THE TWELFTH GENERAL ASSEMBLY.              1926

     I. MEMBERS

     COLORADO.

     Denver.
Rev. Henry Heinrichs
Mrs. Henry Heinrichs
Miss Martha Schroder

     DISTRICT OF COLUMBIA.

     Washington.
Miss Chara Schott
Mr. Ernest Stebbing
Miss Margaret Stebbing

     ILLINOIS.

     Chicago.
Miss Bertha Farrington
Dr. Harvey Farrington
Mrs. Harvey Farrington
Rev. W. L. Gladish
Mrs. W. L. Gladish
Mr. Victor Gladish
Mr. Arthur King
Miss Mildred Stoll
Mr. C. H. Sturnfield
Mrs. C. H. Sturnfield
Mrs. Cordelia Van Epps
Miss Lucy Wright
Mr. Neville Wright
Mrs. E. Young

     Evanston.
Mrs. W. Doering

     Glenview.
Mr. Harvey Brewer
Mrs. Harvey Brewer
Mr. Louis Cole
Mrs. Louis Cole
Miss Sophie Falk
Mr. Alvin Gyllenhaal
Mr. John B. Gyllenhaal
Mrs. John B. Gyllenhaal
Mrs. Selma Gyllenhaal
Mrs. Werner Hager
Mr. Benjamin Hamm
Mr. W. H. Junge
Mrs. W. H. Junge
Mr. Winfred Junge
Mr. Sydney Lee
Mrs. Sydney Lee
Miss Maude McQueen
Miss Ada Nelson
Mr. Alvin E. Nelson
Mrs. Alvin E. Nelson
Miss Beatrice Nelson
Miss Dorothy Nelson
Miss Emelia Nelson
Miss Gertrude Nelson
Mr. S. G. Nelson
Mrs. S. G. Nelson
Miss Mary Scalbom
Miss Susan Scalbom
Rev. Gilbert H. Smith
Miss Agathea Starkey
Rev. George G. Starkey
Mr. Jesse Stevens
Mrs. Jesse Stevens
Mrs. John Synnestvedt
Mr. Ralph Synnestvedt
Mrs. Ralph Synnestvedt

     Springfield.
Mr. Homer Waelchli


     MICHIGAN.

     Ann Arbor.
Miss Marjorie Field

     Detroit.
Mr. Frank Day
Mr. Horace Day
Mrs. Horace Day
Mrs. H. M. French
Miss Eloise Walker
Miss Edith A. Scott

     Owosso.
Mr. Arthur B. Wells
Mrs. Arthur B. Wells

     NEW YORK.

     New York.
Miss Charlotte Caldwell
Rev. Alan Gill
Mr. Anton Sellner

     Syracuse.
Mrs. T. C. Bolton

543




     OHIO.

     Cincinnati.
Mr. Charles G. Merrell
Mrs. Charles G. Merrell
Mr. Fred Merrell
Mrs. Fred Merrell
Mr. Colon Schott
Rev. F. E. Waelchli
Mrs. F. E. Waelchli

     PENNSYLVANIA.

     Bryn Athyn.
Rev. Alfred Acton
Mrs. Alfred Acton
Rev. K. R. Alden
Mr. E. C. Bostock
Mr. Frank G. Bostock
Miss F. M. Buell
Miss Dorothy Burnham
Rev. W. B. Caldwell
Mr. Paul Carpenter
Mr. R. W. Childs
Mrs. Fred Cooper
Miss Margaret Cowley
Rev. R. G. Cranch
Rev. George de Charms
Mrs. George de Charms
Miss Vera Craigie
Mrs. Arretta Doering
Rev. C. E. Doering
Mrs. C. E. Doering
Miss Catherine Doering
Mrs. Cyrus E. Doering
Mr. Reynold Doering
Miss Ora Ebert
Mr. F. A. Finkeldey
Miss Jennie Gaskill
Mrs. Cara S. Glenn
Miss Alice E. Grant
Mr. L. E. Gyllenhaal
Mrs. Maud Heath
Miss Emma Hoffman
Mr. Wilfred Howard
Mr. Hubert Hyatt
Rev. E. E. Iungerich
Miss Zoe Iungerich
Miss Anna Klein
Mrs. Morel Leonard
Mr. Payson Lyman
Miss Orida Olds
Miss Freda Pendleton
Bishop N. D. Pendleton
Mrs. N. D. Pendleton
Mr. Philip Pendleton
Mrs. Harold F. Pitcairn
Miss Lucy E. Potts
Rev. Enoch S. Price
Mrs. Enoch S. Price
Miss Venita Roschman
Mr. Samuel Simons
Mrs. Samuel Simons
Mrs. Besse E. Smith
Mr. Charles S. Smith
Mrs. Charles S. Smith
Mr. John A. Wells
Mrs. John A. Wells
Miss Volita Wells
Rev. William Whitehead
Mrs. William Whitehead

     North East.
Mrs. Victor Waelchli

     Pittsburgh.
Miss Celia Bellinger
Mr. Doering Bellinger
Mrs. Doering Bellinger
Mrs. Theodore Bellinger, Sr.
Mr. William Blair
Miss Dora Brown
Dr. Wm. Cowley
Miss Anita Doering
Mr. Walter Horigan
Mrs. Walter Horigan
Mr. Alexander P. Lindsay
Mr. David P. Lindsay
Mr. S. S. Lindsay, Sr.
Miss Agnes Pitcairn
Miss Janet Richey
Mr. Jacob Schoenberger
Miss Helena Schoenberger
Mr. Homer Schoenberger
Miss Ruth Schoenberger

     CANADA.

     Brantford, Ontario.
Mr. Herbert Hachborn

     Galt, Ontario.
Mrs. Elizabeth Prowse

     Guelph, Ontario.
Miss Eliza Izzard

544




     Kitchener and Waterloo, Ontario.
Miss Ina Bellinger
Miss Lucinda Bellinger
Miss Stella Bellinger
Mr. Arthur Bond
Mrs. Arthur Bond
Mrs. J. S. David
Rev. L. W. T. David
Mrs. L. W. T. David
Mr. George Deppisch
Mrs. George Deppisch
Miss Laura Deppisch
Mr. Albert Doering
Miss Iona Doering
Miss Laurina Doering
Miss Uarda Doering
Mr. John Evens
Mrs. John Evens
Mrs. Adolf Ferdinand
Mr. Nelson Glebe
Mr. Alfred Hasen
Mrs. Alfred Hasen
Mrs. Louisa Hasenpflug
Mr. J. Edward Hill
Mrs. J. Edward Hill
Miss Evangeline Iler
Miss Viola Iler
Mrs. Agnes Kertcher
Miss Dorothy Kuhl
Miss Edith Kuhl
Miss Emma Kuhl
Mr. George Kuhl
Mrs. George Kuhl
Mr. Harold Kuhl
Mrs. Harold Kuhl
Mi. John S. Kuhl
Mr. Raymond Kuhl
Mrs. Raymond Kuhl
Mr. T. S. Kuhl
Mrs. T. S. Kuhl
Mrs. Frank Lang
Mr. Ezra Niebergall
Mrs. Ezra Niebergall
Mr. Ivan Northgraves
Mrs. Ivan Northgraves
Mr. Wm. Northgraves
Mrs. Wm. Northgraves
Miss Clara Peppler
Miss Fannie Rieck
Miss Carita Roschman
Mr. Carl Roschman
Miss Edith Roschman
Mr. Eugene Roschman
Mr. Rudolph Roschman
Mr. Samuel H. Roschman
Mrs. Samuel H. Roschman
Mr. Richard Roschman
Mrs. Richard Roschman
Mr. George Schnarr
Mrs. George Schnarr
Mr. John H. Schnarr
Mrs. John H. Schnarr
Dr. Robert W. Schnarr
Mrs. Robert W. Schnarr
Mr. Rudolph R. Schnarr
Mrs. Rudolph R. Schnarr
Mr. Conrad Schweitzer
Mrs. Conrad Schweitzer
Mr. Archibald Scott
Mrs. Archibald Scott
Mr. George Scott
Mrs. George Scott
Mr. G. H. Scott
Mrs. C. H. Scott
Miss Margaret Scott
Mr. W. G. Sole
Mrs. W. G. Sole
Mr. Isaac Steen
Mrs. Isaac Steen
Mrs. A. H. Steen
Miss Alberta Stroh
Miss Edna Stroh
Mr. Emanuel Stroh
Mr. Fred. E. Stroh
Mrs. Fred. E. Stroh
Mr. Jacob Stroh
Mr. Nathaniel Stroh
Mrs. Nathaniel Stroh
Mrs. W. H. Walker
Miss Augusta A. Woelfle
Miss Elmina Woelfle
Mr. Gustav A. Woelfle
Miss Paulina Woelfle

     Milverton, Ontario.
Mr. Solomon Bauman
Mrs. Solomon Bauman
Mr. Ferdinand Doering
Mr. Herbert H. Doering
Mrs. W. C. Gernhelder
Mrs. Aiken McLennon

     Stratford, Ontario.
Dr. A. E. Ahrens
Miss Mina Rothermer

     Toronto, Ontario.
Mr. R. S. Anderson
Mrs. R. S. Anderson

545



Mr. P. J. Barber
Mrs. P. J. Barber
Mrs. Ernst Bellinger
Mr. Fred Bellinger
Mr. Peter Bellinger
Mrs. Peter Bellinger
Mr. T. P. Bellinger
Mrs. T. P. Bellinger
Rev. J. E. Bowers
Mr. C. R. Brown
Mrs. C. R. Brown
Mrs. Chas. Brown
Miss Edina Carswell
Mr. Robert Carswell
Mrs. Robert Carswell
Miss Roberta Carswell
Mr. Arthur G. Carter
Mrs. W. Collett
Miss Edith Craigie
Mr. Edw. Craigie
Mrs. Edw. Craigie
Miss Rhoda Ebert
Miss Irene Fountain
Mrs. T. K. Fountain
Miss Pearl Hickman
Mr. H. P. Izzard
Mrs. H. P. Izzard
Miss Vera Johnston
Mr. Joseph Knight
Miss Mary Lewis
Mr. Frank Longstaff
Mrs. Frank Longstaff
Mrs. Fred Longstaff
Mr. A. F. Lyman
Dr. W. A. McFall
Rev. Hugo L. Odhner
Mrs. Hugo L. Odhner
Mr. Rudolf Potts
Mrs. Rudolf Potts
Dr. E. K. Richardson
Mrs. E. K. Richardson
Miss Emma Roschman
Mr. Theodore Rothermel
Mrs. Theodore Rothermel
Mrs. John Rothermel
Mr. Alec Sargeant
Mrs. Alec Sargeant
Mr. Lorne Schierholtz
Mrs. Lorne Schierholtz
Mr. Emil Schierholtz
Mrs. Emil Schierholtz
Mr. Wilfred Schnarr
Mr. Thomas Smith
Mrs. Thomas Smith
Mr. A. Thompson
Mr. J. A, White
Mrs. J. A. White
Mr. Frank Wilson
Mrs. Frank Wilson

     Windsor, Ontario.
Mr. Alfred Bellinger
Mr. George Bellinger

     Rosthern, Sask.
Miss Clara Heinrichs

     ENGLAND.

     Colchester,
Miss Phillis Cooper
Miss Muriel Gill
Rev. F. E. Gyllenhaal

     SWEDEN.

     Stockholm.
Rev. Gustaf Baeckstrom

     II. VISITORS.

     FLORIDA.

     St. Petersburg.
Miss Hubbard

     ILLINOIS.

     Chicago.
Miss Laura Matthias
Mr. Harold Young
Mrs. Harold Young
Miss Violet Young

     Glenview.
Mr. Werner Hager

     MICHIGAN.

     Ann Arbor.
Mr. H. George Field
Mrs. H. George Field
Miss Elizabeth Field

     Detroit.
Mrs. Z. N. Gurney

546



Mrs. J. A. Graham
Mr. Gerald Schnarr
Mrs. Maurice Schnarr
Mr. W. W. Walker
Mrs. W. W. Walker
Mr. H. Walker
Mrs. Frank Day
Mrs. Violet Day
Mr. H. M. French

     NEW YORK.

     Syracuse.
Mr. T. C. Bolton

     PENNSYLVANIA.

     North East.
Mr. Victor Waelchli

     CANADA.

     Kitchener and Toronto.
Rev. A. Diephuis
Mrs. A. Diephuis
Miss Diephuis
Miss Grimshaw
Mr. Richard Ferdinand
Mrs. Nelson Glebe
Mrs. C. G. Norris
Miss Ormerod
Mr. Charles Peppler
Mrs. Eugene Roschman
Mr. Edw. Schierholtz
Mrs. Edw. Schierholtz
Mrs. A. Thompson
Mr. Warren
Mrs. Warren
Mr. Wright
Mrs. Wright
Miss F. Wright
Mrs. J. Zeller
Mrs. Zinckham
Miss Zinckham (3)

     Milverton, Ontario.
Mr. H. C. Gernhelder
Mr. Aiken McLennon
Mrs. John McLennon

     III. YOUNG PEOPLE

     ILLINOIS.

     Chicago.
Miss Beatrice Farrington
Mr. Theodore Gladish

     Glenview.
Mr. George Fuller
Mr. Norris Fuller
Mr. Gerald Nelson
Mr. Hubert Nelson
Mr. Norman Reuter
Miss Serena Scalbom
Miss Thyra Starkey
Mr. Donald Synnestvedt

     PENNSYLVANIA.

     Bryn Athyn.
Mr. Edward Allen
Mr. Ellison Boatman
Miss Stella Campbell
Mr. Bruce Cronlund
Miss Elizabeth Doering
Mr. George Doering
Mr. David Powell
Mr. Joseph Powell
Miss Gertrude Price
Mr. Elmer Simons

     Pittsburgh.
Mr. John Rott
Miss Sylvia Synnestvedt

     CANADA.

     Brantford, Ontario.
Mr. Elmer Hachborn
Mr. Wilfred Hachborn

     Kitchener and Toronto.
The Young People of the Carmel and Olivet Churches were present in numbers estimated conservatively at 25.

     Milverton, Ont.
Miss Vera McLennon

     Rosthern, Sask.
Mr. Henry Hamm

547




     SUMMARY.

     Members           326     
Visitors           45
Young People          51
Total                422

     The Roll of Attendance records the names of those who were present at one or more of the public gatherings during the Assembly, except children of elementary school age and younger. The Committee on the Roll has made every effort to compile a complete and accurate list, and asks to be forgiven for unintentional errors or omissions.
NEW CHURCH SERMONS 1926

NEW CHURCH SERMONS              1926

     Expounding the Scriptures in the Light of the Heavenly Doctrine of the New Jerusalem.

     Selected Discourses by Ministers of the General Church. Suitable for individual reading, and for use in family worship and other services, as well as for missionary purposes.
PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE 1926

PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE              1926

     Sent free of charge to any address on application to Mr. H. Hyatt, Bryn Athyn, Pa.

548


Church News 1926

Church News       Various       1926

     NEW YORK.

     It is quite true that a report of the New York Society has not been seen in the Life for several months, but that is not because we have nothing to say for ourselves. Indeed, we have quite a lot, but we shall just mention a few of those happenings that we think will be of interest to our friends in the Church elsewhere. Away back in January we had a social celebration of Swedenborg's Birthday at the home of Mr. and Mrs. Geoffrey Childs, who were then living in Brooklyn. The Rev. F. E. Waelchli, who was visiting New York at the time, gave an interesting talk on Swedenborg's labors in many fields, which presented fresh facts for thought and consideration. There was an especially good supper, with the "birthday party" spirit much in evidence. A toast to Church and Academy, a health to our minister and wife, to our guest, and to our host and hostess, wound up one of the many delightful evenings which we, as a Society, have spent together.

     Followed our regular Sunday services, the Doctrinal Classes twice a month, the Men's Class once a month. We have had numerous visitors from time to time, both from Bryn Athyn and elsewhere, and voyagers passing through New York, who, spending the week end in the city, never fail to join us. In February, there was a "shower" at the home of Miss Eudora Sellner for Mrs. Alan Gill, and in March we were all happily congratulating our minister and his wife upon the arrival of a daughter. Apropos of children, we must not forget our Sunday School. Small though it be, it is faithfully and regularly attended by both pupils and teacher,-Mrs. Anton Sellner. Also, at this time we learned that Mr. Sydney Childs had moved to Bryn Athyn; we miss him very much.

     Local Assembly.

     Our Local Assembly was held May 8th and 9th. Proceedings began with a meeting on Saturday evening at which Bishop N. D. Pendleton gave a very interesting paper. The subject of his remarks was suggested to him, the Bishop said, by the report of Mme. Galli Curd's reading of the Writings, when she expressed herself as being convinced that "whatever she did was from a source other and higher than herself," and so naturally opened on to the doctrine of influx. The Bishop went on to show how the proprium of man depended upon an influx from God, in order to raise it to a spiritual level, and how that Revelation was a necessity, if man were ever to rise above the cramping restrictions of his own self-centered and self-regarding interests. But no truth stands alone, unrelated to all other truths, and the doctrine of influx would be better understood if seen in its relationship to other truths. No stone of the breastplate, the Urim and Thummim, can be missing without affecting or dimming the luster of the others. During the discussion which followed, the question of systematic reading of the Writings came up, and while the Bishop hesitated to prescribe or define a system for any individual, he did strongly advise some such form of reading, adding "that no man could read the Writings regularly without learning to love them for their own sake, or, finding nothing of interest in them, would quite logically give it up. It was the love of truth which developed a man, and not the mere abstract and academic interest in it." The meeting, which was very well attended, dosed with the Benediction.

     On Sunday, May 9th, Bishop Pendleton officiated at the service, assisted by the Rev. Alan Gill. The Bishop preached, his subject being the preparation for spiritual warfare, taking for text Deuteronomy 20:5, "What man is there that hath built a new house, and hath not dedicated it?

549


Let him go and return to his house, lest he die in the battle, and another man dedicate it." The Bishop made it very dear that the spiritually immature are not permitted to enter into temptations. The state of mind represented by a "house" must be lived in; a man must be familiar with it; otherwise he would be lost in those assaults which temptations always involve. The Sacrament of the Lord's Supper followed, the whole society partaking, including some new friends. At the close of the service, the infant daughter of the Rev. Alan and Mrs. Gill was baptized "Evangeline" by Bishop Pendleton.

     A little later we adjourned to Hotel Emerson, where the Assembly Banquet was held. After dinner several papers were read. Mr. Harold Sellner spoke on "The Future of the Society," in which he ably suggested a greater extension of its social life in the city, as one means of its future strength and solidarity. Here the toastmaster remarked that man cannot realize himself, except in some form of society. Better be a religious society than otherwise; but, needless to say, self-realization should not be the motive. He believed that the highest function of the individual was the care of the society, or the whole of which he was a part; and conversely, the function of the whole was the care of the highest interests of the individual. Mr. Francis Frost's paper, on "The Social Life of the Church," reminded us at first of a cloud-with a silver lining. By and by we became aware that the cloud was becoming smaller and the lining larger, until at last only the lining was left,-a canopy under which were grouped the Society's potentialities for splendid social effort. The toastmaster then called upon the ladies to speak. Miss Venita Pendleton said she had a long and happy acquaintance (if at intervals) with the New York Society, and considering herself a part of it, was interested in all its activities. Miss Eo Pendleton felt that the need of social life in the Church was a very pressing one, and would do all in her power to further it. At this point, Evangeline Gill was gallantly serenaded by our dear Uncle Walter, by way of welcome into the society, accompanying himself as usual with the guitar. Mr. Gill then read to us a letter he had received from Mr. Acton, wishing us success and happiness, and regretting his absence as a guest. Duties detained him unavoidably for that Sunday, or he would have been with us. We would have very much enjoyed having Mr. and Mrs. Acton with us. Lastly, Mr. Geoffrey Childs' paper on "The Doctrinal Classes" claimed our attention, and made us realize how much we owe to them, and rightly, in the past as well as today. He reminded us that the study of doctrine is a part of worship, and pointed out that the study and preparation of the subjects of the classes were seriously undertaken by our minister as a part of his ministerial duties, and that we must not fail to avail ourselves of them to the utmost, if we are to grow. Then came the time-honored toasts. The old familiar Academy songs were sung, all joining in. In responding to the toast to "The Bishop," he very graciously expressed his delight at being with us, was beneficent in making more clear to us the opportunities for growth which lie within our reach, if we will but grasp them and use them to the full. To illustrate his point, he told us a funny story that had relation to "half measures." As all good things cannot remain stationary, the Assembly came to its dose, and we dispersed as a meeting, but lingered as a reunion, for that is nearly always what our Local Assembly proves to be. The more distantly situated of us come together at this time, and renew in person the bonds of love and faith in the Church.
     FLORENCE A. WILDE.

550




     BALTIMORE-WASHINGTON ASSEMBLY.

     On Saturday, May 15th, the first session of our Assembly was held at the home of Mr. Schott in Washington, Bishop Pendleton presiding. Pastors Acton and Harris were present, as also were twelve visitors from Arbutus. These, together with ten of the Washington Society, made quite a gathering. The Bishop took as the subject of his informal paper a recent statement by a noted singer that she had "read all of the Writings in a year." The general subject was mediate influx, the singer having attributed to this her ability to sing without fatigue, claiming that one who gives for others receives in return. Following the paper a very enjoyable dinner was served, after which discussion of the paper was resumed. Suffice it to say, that this session was both delightful and instructive. The meeting closed early, as all the Arbutus folk had to drive about forty miles home in the rain.

     The following morning, eight of the Washington Society motored to Arbutus and attended the services at which the Bishop officiated, assisted by Mr. Harris. The sermon which the Bishop preached was most interesting, the text being from Deuteronomy 20:5, "What man is there that hath built a new house, and hath not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it." This, and the following three verses, describe conditions unfitting a man for battle, according to Jewish law. While those in the letter seem insufficient, in the spiritual sense which the Bishop unfolded it was clearly seen that a man is not fitted for spiritual combat while he is in the incomplete states represented in these verses. It is to be hoped that the Church may have the benefit of this discourse by publication.

     Following the service, there was an interval while the room was being prepared for the banquet. The visitors spent the time in social calls at the nearby residences of members of the society. At one o'clock the bell was tolled, and we gathered around the tables laden with good things. Mr. Stebbing acted as toastmaster, introducing each toast by reading a verse from the Word and an extract from the Heavenly Doctrine bearing upon the subject of the toast. The subjects of the speeches were suggested by statements in the T. C. R. on Feasts of Charity. The Rev. Mr. Harris responded to the toast to "Brotherhood." Mr. Trimble spoke on the subject of "Consolation and Rejoicing," as one of the uses of such feasts among the early Christians. Mr. Acton made an eloquent plea for the individual study of the Word and the Writings, without which we are spiritually starved. The toast to the Church was the last, but we felt that all the speeches had aroused our affections, and that really it was most appropriate at this time. The Bishop responded in his usual interesting way, extending Mr. Acton's remarks. It was now 3 o'clock, and Mr. Acton offered a final toast to the uses of the District Assembly, thanking the ladies of the Arbutus Society for their labors in preparing the banquet, and the Bishop for his coming among us. This toast was heartily received.
     M. M. S.

     REPORT OF THE VISITING PASTOR.

     The last visit of the season to MIDDLEPORT, OHIO, was made from Wednesday May 19th to Monday, the 24th. Doctrinal classes were held on Thursday, Friday and Sunday evenings, and children's classes on two afternoons. At the service on Sunday there was an attendance of twenty-two, including children. At the Holy Supper there were twelve communicants After the service, the entire congregation went to the farm of Mr. and Mrs. John Boatman for a picnic dinner and to spend the afternoon, an: event that was greatly enjoyed by all.

551


As mentioned in previous reports, Sunday School is held regularly. During the time the children have their classes, the adults read a sermon from the New Church Sermons. And now another regular church activity has been added; for at the class on Sunday evening it was determined to meet two Sunday evenings each month to read the Writings, taking up first The Doctrine of the Sacred Scriptures. All of which indicates the spirit of this Circle.
     F. E. WAELCHLI.

     SUNDRY NEWS ITEMS.

     We learn from The New-Church Herald of March 29 (p. 190) that the new building now being erected by the Swedenborg Society, Inc., of London, is to be known as "Swedenborg House." The donations toward its cost include L2,000 from Mr. George Marchant, of Australia, and L5,000 from Mr. David Wynter, the latter having agreed to give an additional L3,000 if a like amount is contributed by others. It will be recalled that the Society was obliged to vacate the quarters at No. 1 Bloomsbury Street, the lease of which was presented to it by the Rev. Augustus Clissold seventy-five years ago.

     The Herald of March 27th contains a photograph of the late Rev. James R. Rendell, B.A., who died March 9th, and pays tribute to his accomplishments in the ministry and his talents in other fields. At the time of his death he was Editor of The New-Church Magazine and Pastor at Accrington, where he had occupied the pulpit for thirty-one years. He had been President of the English Conference four times.

     Copies of The New-Church Sentinel have been sent us by the publishers of this "Monthly Bulletin-Magazine devoted to the Exposition of Truth as given in the Heavenly Doctrines of the New Jerusalem." It is issued by the Church of the Divine Humanity, 3201 Wabash Avenue, Chicago, Il., being edited by the Rev. Theodore Stephens, who is leader of this society among the colored people of the South Side.

     GLENVIEW, ILLINOIS.

     Our chronicle goes back to the visit paid us by the Rev. C. E. Doering, who arrived on April 15th. The next evening, Friday, he addressed the society on "The History of New Church Education," and on Saturday evening gave a lecture on the subject of "Mathematics," showing in a most interesting way how it should be taught in the New Church. At the service on Sunday morning we had the pleasure of hearing him preach, and in the evening he was the guest of honor at a meeting of the local chapter of the Sons of the Academy. As a result of this meeting, the Glenview Chapter will probably undertake to send two or more of our teachers to the February Council Meetings next year. Mr. Doering's visit was not less stimulating to the whole society than to the teachers of the school, and we feel much indebted to the Sons of the Academy for making it possible. An echo of the visit was heard in a meeting of the local chapter on May 16th, when Mr. Neville Wright presided and introduced the subject of New Church Education. The Rev. W. L. Gladish then read the Rev. George de Charm's Founders' Day speech on "Vitalizing Education," and followed it with remarks on the subject. A lively discussion ensued.

     The Pastor has recently instituted a Woman's Reading Class which meets for one hour every Tuesday at the home of Mr. and Mrs. Thomas Pollock, the object being to study the Arcana Celestia. The Young Men's Class, meeting with the Pastor once a week, will complete the reading of the work on Conjugial Love shortly. The argument of the book has been read, omitting the Memorable Relations. Simple refreshments and chat follow the reading.

552




     At the Sunday services, the Pastor has been delivering a series of sermons according to a sequence of subjects arranged with definite reference to a calendar. According to this plan, Old Testament subjects were treated in the Fall, leading up to Christmas; New Testament subjects were presented between Christmas and Easter; and Apocalyptic subjects, relating more definitely to the New Church, were dealt with between Easter and the Nineteenth of June.

     Our Theta Alpha Chapter, on April 25th, gave a play from King Arthur, dealing with the problem of "what every woman most of all desires." It was the most entertaining thing in the dramatic line we have had for a long time, being acted with spirit and finesse, and the scenery, costuming, and the decoration of the proscenium being excellently worked out. The genius of Mr. Marshall Fuller, as manifested in the stage settings, was much appreciated. It developed that "what every woman most of all desires" is to have her own sweet way!

From time to time, moving pictures are shown in the Parish Hall, and the society is purchasing a projector from the proceeds of these shows.

     Two recent musical events aroused great enthusiasm among us. The first was a recital by the little children of the Society who are pupils of Mr. Jean O. Rydstrom, given on Sunday afternoon, May 30th. The singing and playing of the children in a program of twenty numbers delighted a large audience. On Sunday afternoon, June 6th, a Musical Festival was given by the Immanuel Church Symphony Orchestra and the Immanuel Church Chorus, Mr. Jesse V. Stevens Conductor. This was originally intended for a feature of our New Church Day celebration, but was presented on the earlier date because of the General Assembly. At the opening, the Pastor gave a talk on "Music in the New Church," and the fourteen numbers on the program included choral selections from the great oratorios, the singing of Whittington's 48th Psalm, a vocal solo and vocal quartet, and the instrumental music by the orchestra. Not only were these fine musical offering; inspiring to all present, but they had the added charm of things done by our own members, chiefly the young people, who made up both chorus and orchestra. And we are all deeply appreciative of the zeal and generous devotion of Mr. Stevens which have made such a worthy undertaking possible.
     G. H. S.

     SYDNEY, AUSTRALIA.

     May, 1926.-As you have received no report from us for some time, I will give a brief resume of our activities during the past year. At our annual meeting last August it was decided that we would give a lecture on the New Church with the idea of attracting strangers who might be interested. Mr. G. W. Guthrie, a newcomer among us who has had some experience in lecturing, accepted the invitation to give the address in our church building on September 2d. The subject as advertized was: "The New Church. What is this New Church?" No strangers came, but we were all much interested in Mr. Guthrie's exposition of the subject.

     At our service on October 6th, all the chancel cloths bore their complete inscriptions for the first time. Although we have had cloths in their various correspondential colorings since the opening of our church building, only the cloth for the main altar had been embroidered with its inscription. We have to thank Mrs. Taylor far doing the work so beautifully. As an expression of our gratitude, Mr. Morse, on behalf of the Society, presented her with an amber necklet.

     Our annual social in commemoration of the founding of the Society was held, as usual, on July 11th, all of the children and many of the adults coming in fancy dress. A children's social was held on November 26th, Mr. Taylor kindly providing gramophone music for the dancing.

553




     Special preparation was made for our Christmas celebration, and we were rewarded with a record attendance on Christmas night, when twenty-seven children and twenty adults were present at the Children's Festival. After the singing of "Come, all ye Faithful," there was a tableau by the scholars of the Sunday School representing the Shepherds at the Manger. While the scene was being shown, the rest of the children sang "Holy Night." Not even the smallest child disturbed the very impressive sphere. During the remainder of the evening there were addresses by our Pastor and Mr. Guthrie, Christmas songs and recitations by the children, and a Christmas tree from which each child received a gift. Nor were the teachers forgotten, for each received a gift from his or her class. These were very much appreciated as demonstrating the affection in which the children hold their teachers.

     The Sunday morning services have been regularly maintained, and we are privileged to listen to excellent expositions of the Doctrines by our Pastor. Sunday School and Doctrinal Class are also held each Sunday. In April, however, the evening Doctrinal Class was omitted for two Sundays, to enable those who wished to attend evening service at Thomas Street, where the Rev. R. H. Teed, of Melbourne, was conducting services for a month. And on April 22d we held a social gathering for the purpose of meeting Mr. Teed. His address on that occasion was much appreciated, and we all trust that his work in Australia will have results in the permanent upbuilding of the Lord's New Church.

     The annual picnic of the Sunday School was held on March 6th at Carr's Bush, which is in close proximity to Hurstville. We filled a large motor bus, and were driven to and from the picnic grounds. The outdoor entertainment of the day was very enjoyable to the children, and to the child in each one of us; and, let us hope, was recreation in the true sense of the word, sending us back to our duties with added vigor and delight.
      M. M. W.

     THE ACADEMY SCHOOLS.

     The forty-ninth school year of the Academy closed on June 9th with Commencement Exercises that gave evidence of a spirit gratifying to those who shared the hopes of the Founders, and affording definite encouragement as to the future of the movement. Behind us lie fifty years of patient, steady, conscientious effort, and before us extends a period of enlarged opportunity that offers the prospect of even more rapid growth than we have hitherto enjoyed.

     The Annual Meeting of the Corporation and Faculties was held in the Academy Chapel on Saturday, June 5th, and a series of reports was presented showing progress and development in every branch of our work. Marked growth in the College has been the result of the establishing of a two-year Junior College course for the completion of which a Certificate is granted. This has attracted a considerable number of young people who have availed themselves of the opportunity to lengthen their stay in the Academy Schools, and thus to perfect their preparation for life in the sphere of the New Church. The Rev. K. R. Alden, in his Report as principal of the Boy's Academy, gave an inspiring picture of the ideals which actuate the Faculty in its work with boys, with special reference to the inculcating of a high moral conscience. Mr. Heilman reported a large enrollment in the Elementary School for next year, making it necessary to engage an additional teacher. The Reports will be published in the Journal of Education.

     The Closing Exercises of the Elementary School were held in the Chapel on Tuesday, June 8th, with an attendance that exceeded the seating capacity. The Rev. E. E. Iungerich addressed the children, treating of the subject of the Lord's walking on the water, and presenting a vivid picture of the immediate presence of the Divine in nature, the atmospheres being like the Lord's hands.

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Mr. O. W. Heilman, Principal, presented the entire eighth grade for graduation,-seven boys and one girl,-and expressed confidence that they would acquit themselves in the upper departments in such a way as to honor their school. Special prizes for exemplary conduct and work were awarded to Rosamond Brown and Roger Doering. As a parting gift, the graduation class presented a volume of the Swedenborg Concordance to the School.

     On Wednesday, June 9th, the Auditorium was crowded to capacity for the Commencement Exercises of the Higher Schools. The Commencement Address was delivered by Mr. Geoffrey S. Childs, of the Class of 1910, and was notable for its directness and informality, as well as for the sound advice given the graduating young people, about to take their places in the work of the world and of the Church. The speaker made three special points: First, to recognize the supreme importance of the things of the Church, and to put the support of Church uses in the first place, in obedience to the Divine injunction, "Seek ye first the kingdom of God;" second, to meet all difficulties with a spirit of unconquerable determination, recognizing that such difficulties have been permitted for the purpose of strengthening our character, and to prepare us for spiritual temptations in the regenerate life; lastly, to recognize that success is purely relative; it is never fully achieved; it consists in continual progress, even to the end of life; that it is attained, not by doing big things, but by doing little things well, and so preparing us to do ever bigger things as we advance in life. Each of us has been given certain talents with which to work, and the goal of real success is so to live that, when the Lord calls us to our account, we may be worthy to receive the commendation of His approval, "Well done, thou good and faithful servant. Because thou hast been faithful in few things, I have made thee ruler over many things. Enter thou into the joy of thy Lord."

     The Girls' Seminary presented 13 pupils for graduation, the Boys' Academy 12, and the College 2,-one young man being given the Certificate for the two-year course, and one young woman a Diploma recognizing her as a teacher of the kindergarten and primary grades. And many prizes were awarded.

     But the Commencement this year was made especially notable by the awarding of the Degree of Doctor of Theology to Bishop Emeritus William Frederic Pendleton and the Rev. Alfred Acton, this Degree not having been awarded before by the Academy.
     G. DE C.

     DENVER, COLORADO.

     To bring our news notes up to date, we will go back to March 17th. On the evening of that day, members and friends met by kind invitation at the home of Mrs. Howland to hear a continuation of the address which the Pastor delivered on Swedenborg's Birthday, dealing with the subject of "The Revival of Learning as a Preparation for the Revelation given through Emanuel Swedenborg." On the former occasion, the address traced the sources of the Revival of Learning and its course until the beginning of the Reformation, and the continuation treated of the Reformation itself in a comprehensive manner. It was shown that the Revival of Learning and the Reformation were really one, the latter being the effect or fruit of the former; from a study of the Revival of Learning we can see how Providence was preparing for the Reformation, and through it for the New Church. The whole treatment illustrated the truth that the Divine Providence cannot be seen in the face, but only in the back (D. P. 187), and made clear that from the beginning of the world all things have conspired to the one glorious end,-the establishment of the Lord's spiritual kingdom upon earth.

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The point was made, and illustrated, that there was nothing of this spiritual kingdom, nothing of the New Church, and no recognition of essential Christian verities, in the Revival of Learning, nor in the Reformation; and that, inasmuch as the whole of the present-day learning and culture are based upon these two, these have nothing spiritual in them, but are only a shell in which the genuine spiritual can be fostered.

     Following this address, Mr. Norton, a friend and neighbor of Mrs. Howland, gave an illustrated travelogue covering portions of England, France, Italy and Spain. As Mr. Norton is an architect, we were treated to a pictorial view of many notable things of architectural interest in Europe. Many slides of famous paintings were also shown. We were thus given another view of the countries to which the Pastor had referred in his address.

     On Easter Sunday we had a special service, looking in its every part to the theme of the Day, and prepared for by the rehearsing of appropriate music. The text of the sermon was from Luke 24:25-27, and at the conclusion of the service the Holy Supper was administered. A very delightful sphere prevailed, and the attendance of thirty-six was the largest we have had in a number of years, several being present who are not of the New Church. On this occasion we had with us Mr. A. E. Bundsen, a former member of the Society now residing in San Francisco. As he had not been expected, we were all pleasantly surprised, and gave him a cordial reception.

     As our Pastor will attend the General Assembly, our celebration of New Church Day will be held on June 6th. Mrs. Howland, who is our Organist, has already held weekly music practices with the young people, and it has also been arranged to have in the service an instrumental trio consisting of harp; violin and cello.
     H. H.

     KITCHENER, ONT.

     The Assembly is over, and we have awakened to find ourselves wondering what has caused the void in our present existence. Then we realize that what we have worked for so industriously all Spring has come and gone. But by no means is it gone from our memories; for we will not soon forget the fine times our many friends made it possible for us to have.

     And now another holiday has come and gone,-Dominion Day, which the young people observed with fitting celebration. Only a few weeks ago we celebrated Queen Victoria's Birthday, May 24th-the big day for Canadians. Then old and young turn out for a grand picnic. No matter if it rains, or is so cold that winter coats are essential, we all go to the church grounds to have a delightful time. Outdoor sports, and especially the races for those of all ages, are the main features of the day, and after the picnic supper, which usually must be eaten indoors, we have a bonfire, and then dancing.
     L. D.

     BRYN ATHYN.

     The Rev. Gustaf Baeckstrom arrived from Stockholm on May 27th, and visited in Bryn Athyn both before and after the General Assembly. He preached twice in the cathedral and also addressed the Academy Schools, giving a very interesting account of New Church activities in Sweden. And his lecture on Outward Bound delighted a large audience one evening on the lawn at the home of Mr. and Mrs. Hubert Hyatt.

     The Nineteenth of June was celebrated with a supper in the Auditorium, attended by 115 persons. Mr. R. B. Caldwell, Jr. was toastmaster, and there were four speakers. Bishop Emeritus W. F. Pendleton gave an account of the meeting of the twelve charter members of the Academy, held in Philadelphia on June 19th, 1876.

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Mr. Fred Cooper advocated making the 19th of June one of the great festive days of the Church. Mr. Otho Heilman described the mission of the Twelve Apostles and their representation. Mr. Donald Rose, in humorous vein, was at his best. The program of speeches was concluded at 9:30, after which there was dancing.

     The Rev. F. E. Gyllenhaal spent several days in Bryn Athyn after the General Assembly. He was unable to make a more extended stay in America, owing to the forthcoming British Assembly.

     The Rev. and Mrs. Frederick W. Elphick, with their family, sailed for England on June 26th. Mrs. Gerrit Barger, of The Hague, accompanied them. After a brief stay in England, Mr. and Mrs. Elphick will visit the Continent, and then proceed to South Africa, where Mr. Elphick is to take up his duties as Superintendent of the South African Mission, with headquarters at Alpha Farm. Mr. Jonas Motsi, who has been studying in the Theological School for two years, has also returned to Basutoland, to enter into the work of the Mission in his native land.

     A DEDICATION CEREMONY.

     On Sunday afternoon, July 5th, a Memorial Tablet to the soldiers who served in the recent war was unveiled with impressive ceremonies in the presence of a large assemblage on the lawn of the Academy Buildings. The Rev. George de Charms conducted the service, opening with an appropriate prayer and reading lessons from the Word and the Writings. The Rev. William Whitehead then delivered an address in which he reviewed the issues involved in the great conflict, and paid tribute to the fine spirit in which the men of the Church went forth to fight in the cause of freedom. The congregation sang several hymns, and dosed with the "Star Spangled Banner."

     The handsome bronze tablet, surrounding the steel flagpole, was designed by Mr. Llewellyn Price, and was provided by a fund to which all, young and old, contributed. On one side, the tablet bears the inscription: Dedicated to the citizens of the Borough of Bryn Athyn and to the sons of the Academy of the New Church who answered their country's call in the Great War.

     Who does not remember and love him who fights even unto death that his country may be free.

     In Memoriam.

     ROY WELLS, mortally wounded in the Battle of Picardy.

     FRED SYNNESTVEDT, killed at Payne Field, Mississippi. 1914-1918

     On the other side of the Tablet is the Roll of Honor, bearing the names of ninety-seven men who served in the war, including all those of the General Church who went from the United States and Canada.

     CHICAGO, ILL.

     On the last Friday in June we had a special supper at the church rooms to welcome the pilgrims returning from Kitchener, and to give the stay-at-homes an opportunity to hear reports of the General Assembly from those who were fortunate enough to attend. The Pastor spoke first, mentioning the leading points in the addresses delivered at the Assembly, and recalling the Bishop's parting words, in his speech at the banquet: "We can only express our love to the Lord in our love for one another." Mr. Neville Wright gave an excellent account of several of the papers, referring especially to the one on "The Canon of the Word" by the Rev. F. E. Gyllenhaal, which entered a new and untried held, and to the address by Mr. Caldwell dealing with the parental responsibility in regard to the implanting of a love for spiritual things with the young.

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Mr. Victor Gladish described the enthusiasm engendered by Mr. Baeckstrom's paper on "Missionary Work," and was strongly impressed by the manner in which Mr. Baeckstrom follows up his lectures with the sale of literature and the visiting of those who manifest an interest in the new truths. Miss Louise Gladish gave us an account of the Theta Alpha meetings, and of its useful work in aiding girls to attend the schools at Bryn Athyn.

     To go back to the Annual Meeting of Sharon Church, held in April, the great question before us then was: "Are we able to support a full-time pastor?" Mr. Gladish urged us all to speak on the subject with entire frankness, and after a prolonged discussion we came to the conclusion that financially we are not quite ready for the change, though we look forward to its accomplishment when we are able.

     An enthusiastic vote of thanks was given to Mr. and Mrs. Louis V. Riefstahl, in recognition of their thirty years of unselfish usefulness in our Society, the occasion being their removal from the city to a new residence in the vicinity of Glenview.
     E. V. W.

     TORONTO, CANADA.

     During the week following the General Assembly at Kitchener, many of the visitors from the States tarried in Toronto, and the undersigned feels that two of the meetings held at the Olivet Church should be recorded in your columns. The first was a banquet attended by 120 persons, including forty visitors. The Rev. Hugo Lj. Odhner was toastmaster, and after many songs had been sung he introduced the Rev. Gustaf Baeckstrom, who gave a very inspiring account of his work in Sweden. The Rev. Alfred Acton followed with a wonderful speech on the subject of our responsibility toward the Church and our duties in the Church. He held the audience entranced, and one might have heard a pin drop. It was a real call to duty, and none of his auditors missed the message. The Pastor of the Olivet Church concluded with a timely and moving address on the uses of the Society. I have never been present at a more glowingly enthusiastic meeting. Following the banquet, the evening was given over to delightful dancing and conversation.

     The second meeting was that of the Forward Club. Following their time-honored custom, all of the men visitors were invited to this regular meeting of the Club, and given the privilege of the floor. The meeting opened with worship conducted by the Rev. H. L. Odhner, Chaplain of the Club. Mr. Alec Sargeant then read the Minutes of the last meeting, which were witty rind full of meat, receiving hearty applause. A vigorous business session followed, including the election of officers for the coming year. The meeting then adjourned for half an hour of fun, after which we were called together around the table, and there were eight inspiring ten-minute speeches followed by a general discussion which lasted late into the night. The many guests will not soon forget this very delightful evening, for which they owe the Forward Club a debt of thanks.
     K. R. ALDEN.

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ORDINATIONS 1926

ORDINATIONS              1926




     Announcements.


     Elphick.-At Kitchener, Ont., June 19, 1926, the Rev. Frederick William Elphick, into the Second Degree of the Priesthood, Bishop N. D. Pendleton officiating.

     Gill.-At Kitchener, Ont., June 19, 1926, the Rev. Alan Gill, into the Second Degree of the Priesthood, Bishop N. D. Pendleton officiating.

     Whitehead.-At Kitchener, Ont., June 19, 1926, the Rev. William Whitehead, into the Second Degree of the Priesthood, Bishop N. D. Pendleton officiating.

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PERSONAL APPEARANCE OF THE CHRIST 1926

PERSONAL APPEARANCE OF THE CHRIST       LOUIS PENDLETON       1926


[Frontispiece: Photograph of the church of the Society at Middleport, Ohio, Rev. F. E. Waelchli, visiting pastor.]

NEW CHURCH LIFE
VOL. XLVI SEPTEMBER, 1926          No. 9
     In a recent sermon on "The Idea of God," the Rev. W. H. Alden incidentally quoted the account of the personal appearance of the Lord Jesus Christ, " fairest of the sons of men," alleged to have been found in a report to the Roman Senate by Lentulus, which has been attributed to some pious but none too scrupulous monk of a much later century. It reads:

     "There has appeared, and still lives, a man of great virtue, called Jesus Christ, and by His disciples, the Son of God. He raises the dead and heals the sick. He is a man tall in stature, noble in appearance, with a reverend countenance, which at once attracts and keeps at a distance those beholding it. His hair is waving and curly, a little darker and of richer brightness where it flows down from the shoulders. It is divided in the middle, after the custom of the Nazarenes. His brow is smooth, and wondrously serene, and His features have no wrinkles nor any blemish, while a red glow makes His cheeks beautiful. His nose and mouth are perfect. He has a full ruddy beard, the color of His hair, not long, but divided into two. His eyes are bright and seem of different colors at different times. He is terrible in His threatenings, calm in His admonitions, loving and loved, and cheerful, but with an abiding gravity.

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No one ever saw Him smile, but He often weeps. His hands and limbs are perfect. He is gravely eloquent, retiring and modest, the fairest of the sons of men."

     Though perhaps the most famous, this is but one of a number of such descriptions, none of them regarded as authentic by critical modern writers. In his Life of Christ, Geike says "it is fatal to the hope of a reliable portrait, that the Jewish horror of images as idolatrous extended to the likeness of the human face or form," and he points out that "no hint is given of Christ's appearance in the New Testament," the early church therefore being obliged "to fall back on imagination."

     There is, however, more than a hint in prophetical enunciations of the Old Testament, as in " the beauty of the Lord" (Psalm 27), the "fairer than the children of men" (Psalm 45), and in Psalm 90 and elsewhere. Moreover, the Jewish horror of images was not shared by Gentile Christians, and the contemporary Roman and Greek world abounded in both paintings and sculptures of living personages. And so, although Origen (3d century) thought "His only beauty was in His soul and life," although some early members of the church reflected their own despondency by attributing to the Savior a sad, even an unattractive countenance, the Christian Gnostics, free of Jewish prejudices, made pleasing likenesses of Him, claiming to follow a portrait alleged to have been made by order of the Roman governor Pilate, and leaning more and more toward the Greek idea that "the gods must needs be divinely beautiful." Though Augustine (4th century) critically observed that "the likenesses of Him vary according to the fancy of the artist," in the time of Eusebius (also of the 4th century) there were paintings claiming to be actual resemblances of our Lord, as well as of Peter and Paul, in which " His beauty was exalted to the utmost" as a natural and inevitable expression in His very physical of His Divine perfection.

     This attitude was instinctive, normal, and by no means irrational. In the fourth century Jerome wrote that "unless He had had something heavenly in His appearance, the apostles would not immediately have followed Him." Chrysostom (4th century) wrote that "the Heavenly Father poured out on Him, in full streams, that personal beauty which is distilled only drop by drop upon mortal man," and Augustine gave expression to the belief that "He was beautiful in His mother's bosom, beautiful in the arms of His parents, beautiful on the cross, and beautiful in the sepulcher."

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A story was current in the fifth century that Abgarus, King of Edessa, "sent a painter to Jesus to take His portrait," but the artist failed because of "the dazzling brightness of the Saviour's features." In the fifteenth century, Nicephorus, the historian, wrote that He was "very beautiful" and ventured to describe "the appearance of our Lord, as handed down from antiquity," in even fuller detail than is found in the alleged report of Lentulus to the Roman Senate. It reads:

     "I shall describe the appearance of our Lord, as handed down to us from antiquity. He was very beautiful. His height was fully seven spans; His hair bright auburn, and not too thick, and was inclined to wave in soft curls. His eyebrows were black and arched, and his eyes seemed to shed from them a gentle golden light. They were very beautiful. His nose was prominent; his beard lovely, but not very long. He wore His hair, on the contrary, very long, for no scissors had ever touched it, nor any human hand, except that of His mother when she played with it in His childhood. He stooped a little, but his body was well formed. His complexion was that of the ripe brown wheat, and His face like His mother's, rather oval than round, with only a little red in it, but through it there shone dignity, intelligence of soul, gentleness, and a calmness of spirit never disturbed. Altogether, He was very like His divine and immaculate mother."

     The modern mood of critical question, the confirmed habit of incredulity where religion and Divinity are concerned, has led to denial that there was even the slightest basis for these descriptions and traditions. And yet it is altogether reasonable to suppose that the mere physical of the Lord Jesus Christ made a deep impression on many beholders, and that these gave at least some description of His personal appearance to others, both verbally and in letters. The contention that this was unlikely doubtless originated with those who have doubted the very existence of the Christ. It has even been asserted in this connection that descriptions of the personal appearance of men did not appear in literature until the time of Chaucer.

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Though there may be basis for this claim so far as the poets are concerned-and even modern poets are lacking in the novelist's detail-it is by no means strictly true of the classical writers in general, as can be readily shown by quotations from Plutarch alone.

     Writing of Mark Antony in the latter half of the first century, when witnesses of the Crucifixion could have been still alive, Plutarch said: "Antony had a noble dignity of countenance, a graceful length of beard, a large forehead, an aquiline nose, and upon the whole the same manly aspect that we see in the pictures and statues of Hercules," whom Antony "affected to resemble in his air and dress." Cicero "was of a lean and slender habit, and his stomach was so weak that he was obliged to be very sparing in his diet." Julius Caesar, though a great soldier and untiring campaigner, "was of a slender make, fair, of a delicate constitution, and subject to violent headaches and epileptic fits." Even in his "youthful bloom" Pompey had "a venerable and princely air." "His hair naturally curled a little before, which, together with the shining moisture and quick turn of his eye, produced a strong likeness of Alexander the Great." Agesilaus, Spartan King and great military conqueror, was "a little man" and "had not a commanding aspect," being "lame in one leg," but "that defect during his youth was covered by the agreeable turn of the rest of his person, and the easy and cheerful manner in which he bore it." The only reference to the personality of the incomparable Cato is that he was "a little deaf"-Cato the younger, who set much store by the doctrine of the Stoics that "the good man only is free, and all bad men are slaves," and who, just before he took his own life to escape expected death at the hands of his enemies, read " Plato's book on the immortality of the soul." The Plutarchian portrait of Alexander the Great is, in part, as follows:

     "The statues of Alexander that most resembled him were those of Lysippus, who alone had his permission to represent him in marble. The turn of his head, which leaned a little to one side, and the quickness of his eye, in which many of his friends and successors most affected to imitate him, were best hit off by that artist. Apelles painted him in the character of Jupiter armed with thunder, but did not succeed as to his complexion.

565


He overcharged the coloring and made his skin too brown; whereas he was fair, with a tinge of red in his face and upon his breast. We read in the memoirs of Aristoxenus that a most agreeable scent proceeded from his skin, and that his breath and whole body were so fragrant that they perfumed his under garments. For, as Theophrastus conjectures, it is the concoction of moisture by heat that produces sweet odors; and hence it is that those countries which are the driest, and most parched with heat, produce spices of the best kind. . . ."

     Enough has been quoted to show beyond question that there were descriptions of the personal appearance of men in formal writings, and, of course, also in letters to friends, at the beginning of the Christian era. It is probable that the incarnate Lord was many times the subject of such descriptions. That they have not come down to us, except in traditional echoes, is readily explained when we read, on the authority of both Epiphanius and Rufinus, that Origen, for example, wrote six thousand books (or pamphlets), less than a thousandth part of which is now in existence.

     That we have no absolutely trustworthy description of the earthly form of the Lord is of Providence yet one would think the traditional picturings referred to above could be made serviceable by those seeking to fix in the minds of the young a lasting impression of the Divine Human, which is so needful in an age predominantly responsive to the idea of an invisible and impersonal God-this interiorly being nothing more than a measure of reverence for the mere
primordial and eternal forces of nature.

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USES OF DOUBTS 1926

USES OF DOUBTS       Rev. F. E. GYLLENHAAL       1926

     "And he said, Lord Jehovih, whereby shall I know that I shall inherit it?" (Genesis 19:8.)

     The Lord appeared to Abram in a vision, and promised him an heir, and a posterity as numerous as the stars of heaven, and possession of the Land of Canaan. Abram believed the promise of an innumerable posterity, but doubted that of his future possession of the Land of Canaan. "And he said, Lord Jehovih, whereby shall I know that I shall inherit it?" These words imply doubt.

     Temptation is what is signified by the words of the text. Abram was tempted. And his temptation represented the temptations which regenerating men experience. It also represented a temptation which the Lord underwent when He was in the world.

     Abram was tempted because he coveted the Land-of Canaan. His ruling love was that of gain, and particularly that of possession of the Land of Canaan. But he doubted the realization of his end. He doubted that his posterity would inherit that Land. This was his temptation. The nature of temptation is doubt concerning the end in view, or doubt concerning the success of one's ruling love.

     Genuine temptations are always accompanied by doubts; and affirmative doubts, or doubts with those who are affirmatively disposed to the Lord, to faith in Him, and to a life according to His commandments, always indicate a state of temptation. The doubts are concerning the end in view, what it truly is, its desirability, its quality, the attainment and enjoyment of it. Such doubts are insinuated by evil spirits. They are also suggested by men. And the Lord permits them, because they serve important uses. In fact, if it were not for doubts and temptations, there would be no amendment of life, and accordingly no true progress.

     The end in view, doubt concerning which causes temptation, is the same as the love. Every man has a ruling love. The ruling love desires to express itself, which it can only do when nothing opposes it. This is true of every love, but especially of the ruling love.

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Love seeks expression in ultimate things, and finds its satisfaction in them. Whatever prevents the attainment of its end tries the love, proves its strength and capacity, and discloses its quality and desirability. Such a state is called temptation. If only a natural love is so tried, it is merely a natural temptation; but it is spiritual, and thus a genuine temptation, when the love is spiritual, and when the end in view is spiritual and eternal. And the ruling love, or the end in view; if it be evil, is brought into doubt for the purpose of enabling the man to overcome it and root it out of his mind; but if it be good, it is brought into doubt in order that it may be purified, strengthened, and more firmly rooted in the ground of his affections.

     Abram longed for possession of the Land of Canaan. His ruling love was possession of that Land and its wealth. Accordingly, he could represent the regenerating man, whose love is for the kingdom of the Lord and its coming on earth; and, supremely, he could represent the Lord who was to come, whose love also was to be for the kingdom of heaven, its preservation in heaven, and its extension in heaven and on earth.

     Abram's love was merely natural. He had no knowledge of the fact that he was a representative character. He knew nothing about regenerating men and their temptations, and about the coming into the world of the Lord and His temptations then. Abram was a Hebrew patriarch who coveted possessions and wealth, who dreamed of a mighty nation descending from him, who loved himself in his posterity so intensely that later he was willing unhesitatingly to sacrifice his only legitimate son, Isaac, in the belief that he would thereby gain greater possessions and wealth from his God. The natural quality of his love is evident. The selfishness of his end in view is equally plain. His temptation was merely natural. The doubts that were insinuated into his mind were only natural doubts. We are not told what doubts he had; yet we may know that they were natural, because of the quality of his love, or of his end in view. And we may assume that the doubts were of this nature that the promise could not be fulfilled because he had no legitimate son, because he and Sarai, his wife, were very old, because the Land of Canaan was inhabited by fierce tribes too numerous for him to subjugate, drive out or exterminate.

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But, whatever their specific nature, his doubts brought him into temptation, albeit a natural temptation, and thereby gave him opportunity to examine and know the true quality of his love, or of his end in view.

     The regenerating man, whose desire is for the coming of the Lord's kingdom upon earth, is brought into temptation by the insinuation of doubts about that kingdom and its coming, and about his own state in relation to it, and to any superior plane of life. Obviously, a knowledge of Divine and spiritual things precedes the conscious love for them, and both knowledge and love exist before doubts come to try their credibility and stability. It was so with Abram. He knew of the Land of Canaan, he coveted it, and he was promised the possession of it, before he had his doubts and consequent temptation. The regenerating man may be brought into a state of doubt concerning the existence of the Lord's kingdom. As it is invisible to his natural eyes, and as he is uncertain of the reality of any other world than the material, he doubts the existence of a spiritual world, of a kingdom of God there, and consequently the coming of the Lord's kingdom upon earth. And one doubt leads to another, perhaps to many others. He doubts the Word of God, its authenticity, its integrity, its authority, its infallibility. He doubts the Divinity of the Lord, and even the very fact of His coming. He doubts the existence of God. He doubts the existence of anything spiritual and Divine. And because he once believed and loved these things, his doubts sorely try him; they bring him into a state of grievous temptation; they reduce him finally to a state of despair concerning the purpose of existence, the value of his life, of the life of any man, of the life of any thing.

     The insinuation of such doubts does not come from heaven by means of the angels. The Lord never wills that any man shall be so tried by doubts and their temptations. Yet He permits them; He permits evil spirits to insinuate them; He even permits men who are not evil to insinuate them, sometimes deliberately and at other times innocently; because uses are served by doubts. If men so loved Divine and spiritual things,-good and truth,-that they would examine them spontaneously, that they would learn their quality and usefulness without being driven thereto by any external prods, that their faculties, owing to constant exercise and delight therein, would be perpetually sharpened, there would be no need for the insinuation of doubts.

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It is the nature of man,-the nature which he has formed and to which he ever inclines,-that makes it necessary for him to be tempted by doubts and by passions, for the sake of the purification of his loves and affections, in order that his thoughts may be cleansed and rectified, and for the purpose of separating the good and the evil, the true and the false, of removing and casting out the evil and the false, and of inrooting, strengthening and increasing the good and the true.

     The uses of doubts, therefore, are many and great; for which reason the man who is affirmatively disposed toward God, the Word and eternal life, ought never to despise doubts, whether his own or another's, but rather should regard them as warnings, and as indicating the desirability, and perhaps the urgent necessity, for the examination and study of that which is brought into doubt.

     But there are doubts which ought to be rejected instantly, which a man should not entertain for a moment, which are only warnings and indications of the presence of infesting spirits, of spirits who desire to destroy the man's peace of mind and his soul. They are not honest doubts; that is, a man who entertains them is not honest with himself, with his fellow-men, and with his God. He is not honest with himself, because he is aware that he has convinced himself of the truth of that which is doubted, and he knows that no good use will be served by continuing to doubt, or by a re-examination at once of the subject of doubt. He is not honest with his fellow-men, because his harboring of doubts, after careful and honest examination of the subject of doubt, reflects upon his fellow-men who believe that which he doubts, and who, it may be, helped him to dispel his doubts. And he is not honest with his God, because he holds lightly his covenant with Him, and wavers in his trust and allegiance. Doubts of this kind may be known from their superficiality, although they may seem to be of great importance. Their superficiality will plainly appear on a little reflection as to their quality, their frequency, their source, their persistency, their appeal, and their purpose.

     It is probable that very few men and women today have as their ruling love the desire that the Lord's kingdom may come, or that His will may be done on earth as it is in heaven, or any spiritual love. Very few, therefore, will have genuine doubts about such things.

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It is probable that this is also true of professed New Church men and women. In the Christian World there are innumerable men and women who doubt Divine and spiritual things; but, for the most part, their doubts are altogether of a negative character. The state is one of denial, rather than of doubt. How is it in the New Church? We do not know for certain, yet appearances indicate few genuine convictions, or few men and women who are genuinely, rationally, and passionately convinced of the truth which they possess, and who are so filled with its spirit that they would suffer any torment rather than lose the truth. If this is true, there are few who suffer spiritual temptations. But what of doubts? Are there not many in the New Church who have honest doubts? It is to be hoped so; yet it is to be feared that such is not the case. An easy acceptance, a cheerful indifference, an amazing lack of eagerness, may be said to characterize the attitude of many toward the truth itself, and toward all its implications.

     The uses of doubts are taught in the Writings, as in the Arcana statement "that it is according to the laws of order that no one ought to be persuaded about truth in a moment, that is to say, that truth should be so confirmed in a moment as to leave no doubt whatever about it; because the truth which is so impressed becomes persuasive truth, and is devoid of any extension, and also of any yielding quality. Such truth is represented in the other life as hard, and as such that it does not admit good into it so as to become applicable. Hence it is, that, in the other life, as soon as any truth is presented before good spirits by a manifest experience, there is soon afterwards presented something opposite which causes doubt. In this way it is given them to think about it, and to consider whether it be so, and to collect reasons, and thus to bring that truth into their minds rationally. By this there. is effected an extension of the spiritual sight in respect to the truth, even to its opposites; and thence it sees and perceives in the understanding all the quality of the truth, and can admit influx from heaven according to the states of the objects; for truths receive various forms according to the circumstances. This is the reason why the magicians were allowed to do as Aaron did; for thereby doubt was excited among the Children of Israel about the miracle, whether it was Divine; and thus an opportunity was given them to think and consider whether it was Divine, and finally to confirm themselves that it was so." (A. C. 7298:2.)

571




     It should be noted that there is nothing in this doctrine to the effect that a man is not to be confirmed in the truth, and to be thoroughly convinced of it. He is to be so confirmed and convinced, but not in a moment. Not even the Divine Truth is to be confirmed in a moment, so as to leave no doubt whatever about it; just as the Divine miracles were not to be accepted without doubt and its consequent thought. Such doubt, however, should not be confused with denial. The truth should be accepted tentatively, because of its source, yet with the thought that it requires examination for the purpose of seeing its qualities and understanding its relations to other truths and to its opposites. Such is the nature of affirmative doubt, and there is no rejection of the truth in that state. In fact, together with such doubt there is recognition of the truth as derived in all probability from God, and of one's self as ignorant of it, and of its relations to absolute truth and to other derivative truths. There is genuine humility in this attitude, and in the wisdom which belongs to sincere humility. But negative doubt causes the rejection of the truth, because it does not agree with one's own intelligence, in which attitude there is the thought, whether known to the doubter or not, that the thing doubted is not the truth. In this state of mind there is no sincere humility, but, on the contrary, conceit of one's own intelligence.

     Without affirmative doubts there would be no exercise of the thought, no development of the rational, no consideration of other people, and accordingly no sympathy. One of the great uses of affirmative doubts is to direct one's thoughts to others, to lead one to observe how others think of the same facts of experience, the same truths of Revelation and of nature, thus to learn the quality and character of others. This knowledge of others promotes sympathy and mutual understanding. It also develops the rational. For the rational cannot be developed by mere abstract thinking. It must make its observations, comparisons and deductions of human experience, and it must do these things by the study of men in their various associations and relations. And such study extends one's mind, thus his will and understanding, to other individuals, to other societies of men, to societies of spirits, and to societies of angels in heaven. By all these means the Divine purposes are accomplished, men are reciprocally conjoined, and the human race is conjoined with the Lord.

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     Affirmative doubts, therefore, are a means in the formation and sealing of the everlasting covenant with God, such a covenant as God made with Abram, such a covenant as He had frequently renewed, and such a covenant as He expressed in His words, "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing." Amen.

     Lessons: Genesis 15. John 20:19-31. A. C. 2568.
TOPICS FROM THE WRITINGS 1926

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1926

     XXXV.

The Word in the Sanctuary.

     The term repository is not a direct translation of the words used in the Latin of the Writings to express the idea of a place for the Word. The terms in the original are sacrarium, adytum, and sanctuarium. "A copy of the Word . . . is kept in every larger society of heaven in its sacrarium." (S. S. 72, 73 See also A. R. 669A. E. 1067.) Adytum is used in A. R. 669; A. E. 1067; A. C. 10261 9; T. C. R. 209, 508 Sanctuarium occurs in A. C. 3210; C. L. 75, 77; A. E. 1088; Canons, Holy Spirit, V., 4. In most of the numbers the indication is that an enclosure, chamber, or room is meant, and not an ark or chest.

     In history and in Scripture the indications afforded above are fully confirmed. Among the Romans the secrarimn was a place for prayer, an oratory, a private chapel. The adytunt was the inmost part of a temple, the sanctuary into which none but priests could enter; a secret place or chamber; a private chamber, a sanctum. The sanctuary was the inmost of the tabernacle and temple, called the holy of holies, in which was kept the ark of the covenant. It is well known that the holy of holies was a sacred enclosure, into which the high priest alone could enter.

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But since the internal sense has been revealed, the Word is no longer to be kept in a secret chamber, but exposed to view. It is so in heaven. "The Word in the adyta of the temples in the spiritual world shines before the eyes of the angels as a great star." (T. C. R. 209.) In this and other numbers a single copy of the Word is indicated.

     Hence, instead of an ark or chest, a church with us should contain, where practicable, a sacrarium or sanctuary for the Word. An altar could occupy in it a central position on which the Word would be lying in full view of the people. To complete the form of an enclosure, something like a rood screen (with a gate) could be used, through which the altar with the Word upon it could always be seen.

Angels Defending the Evils of Man.

     Angels present with man defend him from the assaults of evil spirits. "They even defend his falsities and evils." (A. C. 761.) This teaching is predicated of a man in spiritual temptations, in whom there is some good of life from the Lord; and justice requires that even his falsities and evils should be defended against the malignant assaults of evil spirits, who accuse and condemn.

     It is also said that the angels defend the evils of man, because they love him, and desire his salvation. In this they are inspired by the Lord, whose love is infinite. For even falsities and evils are made of use in His work of salvation.

     Not only in the spiritual world, but also in the natural, the tendency exists to punish men beyond their deserts; and it is also known that a love of justice and fair play will be aroused, causing a man to defend even the evils of another, when it is seen that there is a brutal desire to punish beyond the merits of the case. There is then, in the mercy of the Lord, some one provided to help and defend. For, as is said in the above passage, if the angels did not, when help is needed, defend even the falsities and evils of man, "he would succumb." This law is of wide application.

     Even the evil in hell are protected from undue punishment; for the Lord loves even them. It is from this cause that every man defends the evils of those he loves. There is much of punishment in the world beyond the limits and bounds of justice. We see it in politics, business, in social and family life-everywhere. Were it not for the Divine protection, men would destroy one another until none would be left.

574




Evil of Sin and Evil Not of Sin.

     There is evil which is at the same time sin, and there is evil which has not yet become sin. Evil which is not sin is evil in the will which has not been confirmed in the understanding. That which is so confirmed is sin, even if it has not descended into act; for spiritually the intention is the act. The evil which is not sin is evil in the will, hereditary in its origin, or that which has gone forth from hereditary evil unconsciously into act, as with children and all who are in the innocence of ignorance. The Lord spake of these two kinds of evil to the Pharisees, who said, "Are we blind also? Jesus said, If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth." (John 9: 40, 41 See A. C. 9069.) If they had been ignorant like children, or like many among the Gentiles, they would have no sin; but since they were in evils confirmed by falsities in the understanding, and had acted accordingly, they were sinners against God, as shown in their confirmed denial of the Messiah who had come from heaven. The Lord Himself was in evil without sin. (See LIFE for December, 1922, P. 673) It was the inclination to evil inherited from the mother, and through her from the Jewish nation, but which was never ultimated by Him in thought or deed. It appeared in His thought, that He might see it, fight against it, and overcome it. Without this there could have been no redemption. No man could have been saved.

     The conclusion is manifest. Evil should not be permitted to enter the thought and abide there. It should be resisted as soon as it appears.

Further Concerning the Two Kinds of Evil.

     The following extracts, and their context not copied here, together with the other references given, will exhibit to the reader a clearer view of what is meant by the evils of sin and the evils not of sin.

     "The evils which proceed solely from the will, thus not from previous thought, are such as man is inclined to hereditarily, or from some former action thence; these are not imputed to him unless he has confirmed them in his intellectual part." (A. C. 9009)

     "Evil from the voluntary, and not at the same time from the intellectual part, does not condemn, for the man does not see it, and so does not consider whether it be evil; . . . but to see and understand that a thing is evil, and still to do it, makes a man guilty." (A. C. 9069, 9075, 9132)

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     "It appears as if evils themselves destroy man's spiritual life, but they do not of themselves destroy it, but by means of falsities. The reason is, that evils without falsities do not enter into the thought, for they are of the will only, and not at the same time of the thought, and those things which are of the will, and not at the same time of the thought, cannot destroy. . . . But when he confirms evils in his thought, then they destroy." (A. E. 1109. See in full D. P. 318, 319.)

     Hence it is clear that not evil alone, nor falsity alone, causes sin to be sin, but the two together,-the conjunction of evil and falsity. This is what condemns man, and makes hell. It is similar with good and truth. Good alone does not save, nor truth alone, but the two together, that is, the marriage of good and truth. Good without truth will save man eventually if he persists in it, as we see in the case of those who are in the lower earth, and those in a corresponding state in this world. When truth is received and conjoined with good, man then becomes an angel of heaven. But truth alone can never save.

No Predestination to Hell.

     There is such a thing as predestination when rightly understood, and a right understanding is now attainable. For the new Revelation teaches that "no one is ever predestined to hell, but all to eternal life." (A. C. 6488; D. P. 322.) And "any predestination except to heaven is contrary to the Divine Love . . .and to the Divine Wisdom." (D. P. 330) And so it is not surprising that strong language should be used respecting it in the Writings. It is called "a cruel heresy." (D. P. 332.) It is "an enormous birth." (B. E. 64.) It is "damnable and cruel,. . . and the faith of the New Church abhors it as a monster." (B. E. 66.) "Those are delirious . . . who teach it." (T. C. R. 56.) It is "detestable." (T. C. R. 485.) "It is not only an insane heresy, but also a cruel heresy." (T. C. R. 487.) It is "a monstrous faith, that God predestines men to hell." (T. C. R. 488.) "By it religion is abolished." (Coronis XLVI.) On the other hand, we are given the doctrine of Love and Mercy, that "it is of the Divine Providence that every man can be saved, and they are saved who acknowledge God and live well; and man himself is in fault if he is not saved." (D. P. 322.)

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For "the Lord wills the salvation of all, and the damnation of no one." (H. H. 524; A. C. 1735; D. L. W. 37; and elsewhere.)

     The will of the Lord, and the Divine endeavor to save all, is seen in the fact that all are drawn to heaven, and no one is ever shut out or forbidden to enter. It frequently happens that evil spirits are elevated out of hell even into heaven. For the Lord has said, "I, if I be lifted up from the earth, will draw all men unto me." (John 12:32.) This drawing of the Divine Love is felt everywhere, even in hell, causing at times a desire of evil spirits to depart from hell and enter into heaven. This is permitted them, but as the sphere of heaven is so opposed, so hostile to their life's love, they quickly depart, desiring nothing so much as to get away from heaven. For every man is left in freedom to choose his own lot, his own society, after death. In this is confirmed the truth that all are predestined to heaven, and no one to hell.

Predestination and Doubt.

     To be in doubt is to hesitate, to be uncertain as to the truth or falsity of any given proposition, to be undecided what to believe or accept. It is an unhappy state of mind, and is frequently attended with much mental suffering and torment. It is, in fact, an accompaniment of what the Doctrines call spiritual temptation. The subject of predestination provides a striking example of the serious nature of doubt. This heresy is so insidious and persuasive that some in the New Church, even among the young people, are troubled and infested by it, and are disposed to entertain doubts as to the Providence of the Lord in the salvation of man. It is a form of mental disease, coming from the spiritual world, from evil spirits, to torment and sicken the hearts of men. But, in the mercy of the Lord, there is a remedy at hand, even though the curative process is slow, and gradual in its effects. Let anyone disturbed accept the truth of Revelation literally when it is said that there is no predestination except to heaven; then do not admit or dwell upon a doubt. Fight it on its approach with prayer for help.

     Let us see what the teaching is concerning the danger attendant on doubt. "Once, when I was thinking about the influx of life from the Lord, and was revolving on some doubts, it flowed in from heaven that no attention should be paid to a thousand objections and reasonings from fallacies." (A. C. 6469.)

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For "the mind cannot be admitted into wisdom until it is free from doubt." (A. C. 2718, cf. S. D. 2546, 3667.) It is thus made clear that spiritual advancement is hindered in states of doubt, for the power of hell is operating to cause a turning of the face away from heaven and the Lord.

Resuscitation at Death.

     Concerning resuscitation when the body dies, we learn that "it appears as if a man were dead when respiration ceases; still he is not dead until the motion of the heart ceases, which usually takes place afterwards. . . This is evident from the life of infants in the womb, also from the state of adults in swoons and suffocations, in which the heart performs its systolic and diastolic motions while the lungs are at rest; yet the man lives, although without sensation or motion. . . . The separation of the spirit from the body generally takes place on the second day after the last agony." (D. Wis. VII:4. See also A. C. 168-189, 314-319: H. H. 445-448.)

     In several of the numbers we are told of a tacit or silent beating of the heart after respiration ceases. Something of this has been observed in certain of the lower animals, as in the case of frogs. Perhaps there is an approximation to it in all animals, including man; that is, a silent beating of the heart continuing after apparent death.

     We are informed also of "an aromatic odor, like that of an embalmed corpse, being perceived . . . when celestial angels are present " with the dying. (A. C. 175, 1518; H. H. 449; D. Min. 4702.) What has been called the "odor of sanctity" deserves investigation in this connection.

     Another important element appears. Swedenborg says: "I have heard from heaven that some who die, when they lie upon the bier, before they are resuscitated, think even in their cold body, nor do they know otherwise than that they still live, but with the difference that they cannot move any material particle which is proper to the body." (H. H. 433) In this, as well as in other numbers, the question is raised as to the proper treatment of the body for at least two days after apparent death. Should the body suffer any violence at this time?

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FUTURE OF THE ACADEMY IN OUR LOCAL SCHOOLS 1926

FUTURE OF THE ACADEMY IN OUR LOCAL SCHOOLS       FRANK WILSON       1926

     (Speech at the Assembly Banquet, June 19, 1926.)

     We would wish to speak to this subject from the idealistic rather than the organic or body corporate point of view, for, whilst it is the jubilee of the founding of the Academy movement that we are celebrating at this Assembly, that feature of it is eliminated by the wording of the toast.-"The Future of the Academy in our Local Schools." Then, too, the Academy as a spiritual ideal, which we believe it to be in its essence, is much more than fifty years old, as has been instanced on numerous occasions during the course of these meetings. Within a comparatively short time after the ultimation of the Second Advent of the Lord with men,-as any history of the New Church, to be accurate, must show,-men began to realize the importance of imparting the Heavenly Doctrines to the young, that with them might be established those remains so essential as a basis upon which the rational understanding of Divine Revelation may be developed and regeneration begin.

     In his recent visit to the various day schools and societies of the General Church, the Rev. C. E. Doering referred to this evident desire, in the early days of the Church, to establish schools, or at least some means of education for the young, and he instanced what appeared to be a series of failures so to do. Whilst it may appear that there were apparent failures, may they not be likened to Noah's sending forth of the dove, which returned repeatedly to the ark because she "found no rest for the sole of her foot," until finally she returned no more when the recession of the waters provided a resting-place.

     We think, then, of the Academy-the given name of our organization-as a spiritual ideal which had been seeking a resting-place with men,-a matrix in which may be nurtured this infant offspring from the spiritual world. The affection and loyalty of the early Academy founders provided such a matrix, and in it the babe grew and waxed strong; not, indeed, without the responsibilities and cares incidental to all such growth; but still it grew, until now we find it a lusty child of some fifty years, which, reckoned in the span of human affairs, would be considered at least as middle-aged, but which, reckoned in the larger, fuller life of the Church, which is to be for ages and ages, cannot be considered more than merely a beginning.

579




     This spiritual ideal-The Academy-the future of which in our local schools we are considering-what has been the sustaining Power that has been responsible for the measure of success vouchsafed to the organization seeking to ultimate it? It is answerable in a word: The willingness to be guided by Divine Revelation each step of the way; faithfulness to its leading, in so far as it has been understood, and thus an affirmative state towards carrying forward the specific work which is our immediate concern, as far and as fast as means would allow. And it is astonishing, how, as a result of this affirmative state, men and means have been provided. We believe that, under Divine Providence, this state actually brings both men and means.

     It is, of course, a long-settled policy with us to regard our school system as a necessity. We believe it is here to stay. This being so, it is incumbent upon us to give it our best measure of support in time, service and talents such as we may possess.

     It may be that with individuals there has been some disappointment with results in our own particular experiences, and somewhat of a disposition to lay the cause to the imperfection of the system, when we should rather seek to remember that individually perfect results are not always attained, even where the system is most perfect. It may be, and no doubt is true, that nothing that has been done has been perfect, that mistakes have been made; but it is also well to remember that perfection is evolved from experience and progressive understanding in and of the thing we are seeking to do. And, to quote and adapt a well-known aphorism, "the man or organization that never made a mistake never made anything." We admit that the principle of our organization is right. With us, there is no question about it. The intrinsic value of principle is not affected by imperfect application, which may be due either to an incomplete understanding or a lack of facilities for carrying it into effect.

     So far, what we have said seems to be concerned with what the Academy is and has tried to do. But this is necessary as a background for the future.

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Our success in the various local centers of the Church will be determined by the measure of our conviction in regard to, and affection for, this all-important use. As that affection is, so will be the influx. "It is a universal law (to quote the Writings) that influx accommodates itself according to efflux; and if efflux is prevented, influx is prevented." (A. C. 5828.)

     What is it that we are looking for in our local centers? Is it merely a New Church school to meet what is felt-as a result of tradition and custom-to be a requirement of tradition and custom? Or is it a complete system of education from kindergarten up to and even through the high school period? We believe this should be the minimum of our aim and purpose, and the maximum of achievement will only be limited by our lack of facilities. It may be said this is visionary, and altogether beyond our means or ability to care for; that it is something for the dim and distant future for most of our societies. To say this is to dismiss it as impractical; and to that extent the door is closed to that influx which alone can and will find the way. By all means let us be content, for the time being, to do the best we can with the facilities at our command, but not content to rest satisfied with that. There is a contentment that brings about a supine state which is to be avoided, and there is also a discontent which has been described as a "divine discontent," which is indicative of a state that "rests not content with what our sires have done." To be in an affirmative state is to be in a state to take advantage of whatever may offer in the way of furthering our objective,-in a state to help ourselves to the best of our ability. For Providence helps those who help themselves. Another determining factor in the success and achievement of our endeavors sill be, in the future, as in the past, continued faithfulness in and reliance upon Divine Revelation.

     To digress for a brief space, we would here like to relate something which, in a meeting in Toronto about a year and a half ago, Bishop N. D. Pendleton spoke of as a thing of which "he had dreamed." It was this: "A sisterhood within the New Church (similar to others already in existence in other churches, but entirely voluntary), dedicated, consecrated to the work of distinctive New Church education amongst the children of our isolated receivers and centers which are without a resident Pastor."

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This may be, as the Bishop stated, "a dream," but that is the way things start. These "dreams" are sometimes "spiritual children" who develop in ways we know not.

     And this particular one seems to hold promise of rich fruitage in the days to come,-one of the things the future has in store.

     Why do we want these things,-this distinctive New Church Education, and all that it connotes Not merely for the sake of numbers. That would be to fail. But even numbers are not to be despised. They have their place in the scheme of things. But it is for our children that we desire these things, that they may find the way to true happiness, both in this life and in the life to come; that there may be built up with them that "New Jerusalem" spoken of as "coming down from God out of heaven"; and that it may grow and spread until it shall cover the earth "as the waters cover the sea."

     We do not expect to achieve all we dream of in our day and generation. There is the future to build for. Desiring good for our children, that they may find happiness, let us be willing to take one step at a time, if need be, but take it definitely and firmly, willing to take the long look that does not expect immediate and demonstrable results in just the way we think they ought to come. Possessing children, who amongst us would deny them the required assistance to enable them to take their steps aright, to obtain even natural good and pleasure? How much more, then, does it devolve upon us so to build as we go that the future of the Academy in our Local Schools, in so far as we are able to ensure it, will provide a fit training-ground for them, that it may maintain all that is desirable and useful from past experience and tradition, adding such things as may come to us from a fuller understanding of their requirements.

     We have been living all week in the inspiration of the meetings of the General Assembly. Today it is strong upon us. Tomorrow we shall be back with our problems of the every-day life,--of business, social and society life, and with increased aspirations. How shall we meet those problems, realize those aspirations? "I will lift up mine eyes unto the hills, from whence cometh my help; my help cometh from the Lord, who made heaven and earth." Resting in the assurance of this continuous help, we may look forward to "the future of the Academy in our Local Schools," and to all other things, in the sure and confident hope that if we "be not weary in well-doing, in due season we shall reap, if we faint not."

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SOURCES OF EARLY CHRISTIAN THOUGHT 1926

SOURCES OF EARLY CHRISTIAN THOUGHT       Rev. HUGO LJ. ODHNER, B.TH       1926

     (At the Twelfth General Assembly, June 16, 1926.)

     In the True Christian Religion, the statement is made that the spiritual sense of the Word is now first revealed because "the Christian Church, such as it is in itself, is now first commencing; the former Church was Christian only in name, but not in reality and essence." (n. 668.) Further on in the same work, the teaching is again given: "There was before no Christianity, except in name, and with some a kind of shadow of it. . . . But Christianity itself is now first arising, and a New Church which is meant by the New Jerusalem . . . is now being established by the Lord. . . ." (n. 700)

     These statements do not refer to the consummated state of present-day Christendom, but to the character of the Christian Church from its beginning. The Christian Church never really responded to the truth which the Word Incarnate brought to earth. The fact that "from the beginning so many heresies broke forth that scarcely any doctrine of faith appeared in its own light " (Coro. xxxii) suggests that seeds of misunderstanding were latent from the first. A church is indeed built upon the revelation of truth which first kindled it into existence. But revelation never wholly fills the mind of a man, and this holds true also with respect to the Gospel. The great news that the Redeemer, the Divine Savior, had been born and had died and ascended to prepare a place for His faithful, was the Gospel of the Kingdom that spread from Judea into all the Roman Empire among Jews and gentiles. But this Gospel could not reconstruct the whole thought of a civilization such as that of the Graeco-Roman, nor put the world into sudden possession of a new field of memory and learning. It gave to the world a new hope and a tremendous impulse to charity; it released men from the bonds of fear; it modified and spiritualized a great many surviving religious concepts and practices; but it did not "make all things new." For wherever it came it was unconsciously fitted into the inherited beliefs. With Jews it became a fulfilment of prophecy and a wider national redemption.

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With Greeks it became a promise of immortality. With philosophers it became a philosophy. With the vulgar it became a salvation from the power of demons. With all, in the beginning, the new message created a beautiful brotherhood, although strictly selective and severely disciplined,-a brotherhood of faith, hope and charity, permeated by the spirit of mutual love, and centered upon one object,-the Lord Jesus Christ. They were baptized in His name. They prayed directly to Him. He was their Savior; they were His people. He died for them. They were willing to die for Him, even to live for Him, as God-pleasers rather than men-pleasers. Let there be no mistake upon this point: He was their God.

     The Primitive Church, in its beginning, "had no other doctrinal than that of love and charity; for this was taught by the Lord Himself";* it had no elaborated theology, no doctrinal or philosophical system. Even the written Gospels began to circulate generally only after the character of the churches, at least in Asia and Greece and Rome, had already become settled. Oral teaching was the first foundation of the Church, and this teaching came from men like Peter, John, Jude and Paul, some of whom were very different in talents, training and disposition. "It is known," writes Swedenborg, "that the Apostles, after they were endowed with the Holy Spirit by the Lord, preached the Gospel through a great part of the world, and promulgated it orally and by writings; and they did this of themselves from the Lord; Peter taught in one way, James in another, John in another, and Paul in another,-each according to his own intelligence. The Lord filled all with His Spirit, but each took thence according to the quality of his perception, and followed it up according to the quality of his power." (T. C. R. 154.)** The Writings, as well as the New Testament, also show many ideas in which these apostles had already confirmed themselves from childhood,-habits of thought which could not be extirpated (A. C. 8705:2) in this mortal life, if ever.

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By reason of these impediments, the Gospel could not be couched in terms of rational doctrine, but many of its teachings had to remain in symbolic and parabolic form. This was especially the case with the doctrines about the judgment, the second advent, and the other life.***
     * A. C. 2417:3.
     ** Concerning Paul's inspiration, "an influx according to those things which were with him," having no conjunction with heaven by means of correspondences, see S. D. 6062.
     *** Compare De Verbo VII.

     Here, then, we come close to one of the sources of early Christian thought. The Apostles and early leaders were Jews. This was providential, for thus they took a critical and outside view of many fields of gentile thought, in which many truths of the Christian teaching might otherwise have been swamped. But they were not, and could not, be equally critical towards the Jewish thought which composed the atmosphere in which their own minds had been formed.

     The Jewish element in early Christian thought is very pronounced. The Christian Church was built upon the truths which the Lord preached, and upon a prophetic interpretation of the Old Testament Word; but also upon a mass of false Jewish hopes and Jewish preconceptions, even though in many cases these Jewish elements could serve as a symbolic expression of the real truth.

     In the little work on the Athanasian Creed we are informed that, at the time of the Advent, the human race had so far removed itself (from the Divine), and was, therefore, so far remote, that not even with a single one was there any natural good from a spiritual origin." (Ath. Cr. 49.) "Things merely worldly and external had full possession of their minds." (A. C. 2553) This teaching of Revelation discloses a state of internals, and does not imply that the time of the First Advent was an irreligious one, outwardly viewed. Just as the age of Swedenborg, and, in fact, the whole period from the Reformation to our own century, was and is outwardly quite religious, if we except the paganized courts of the French kings and the modern halls of learning, so, in the opinion of an eminent scholar,* "there has probably never been a time in the history of mankind when all classes were more given up to thought of religion, or when they strained more fervently after high ethical ideals," than in the period which we are discussing, viz., the period from Alexander the Great (about 330 B. C.) to the Nicene Council (A. D. 325)
     * Legge, Forerunners and Rivals of Christianity, Cambridge Univ. Press, 1915, vol. i., p. xlix.

     Let us first turn to the Jewish Religion to estimate what influences were at work there.

585




     THE JEWISH WORLD OF THOUGHT.

     When Nebuchadnezzar conquered the Kingdom of Judah and destroyed Jerusalem, the Jews were driven in several directions. Some fled to Egypt, and formed colonies there. Others were forced to migrate to Babylonia, and lived there as captives in scattered communities throughout Mesopotamia. When these districts passed into Persian hands, the Jews were granted peculiar privileges. A number went back to Palestine, and reorganized the temple-worship at Jerusalem. A new priesthood arose which made Israel a strict ceremonial religion, and the sacred books of Moses, the Prophets and the Psalms, were collected and fixed into an authoritative "canon." But the new colonies in Palestine represented only a part of the Jewish people. The most prosperous of the Babylonian Jews remained behind. And when, about 330 B. C., Alexander the Great extended his empire over Persia into India and Egypt, reducing the latter into a Greek Province, he accorded exceptional rights to the Jews, and he and his successors sponsored the settlement of the Jews at Alexandria, which city he had founded, the better to Hellenize Egypt. Alexandria soon became the New York of that day,-a cosmopolitan melting pot for many nationalities, which often, like the Jews, refused to melt.

     The ancient world was thus united for the first time, and the Greek language and culture spread over the Orient. Our present interest is as to how far Jewish thought was influenced by Greek civilization. We must acknowledge with Edersheim* that the irony of Isaiah and other prophets had long ago stripped the veil of beauty from the popular idolatries of paganism. The Jew treated the gentile with utter contempt. The Jew loved his tribe and home, and the severe discipline of patriarchal ideals of "natural good." The Jews were very conscious of their higher religious enlightenment and exclusive privileges as the people chosen by God, and remained unassimilated in the midst of the cities of the world. Still, whenever they would go out of the narrow sphere of the synagogue and its life, they were met by the elegance, refinement and unquestionable attraction of Greek civilization. And the art of living could be reduced by the Greek into something supremely attractive.**

586


And there would be mutual challenge between Jew and Greek. The Jew could not then argue from the authority of the Law, but was forced to speak in terms of Plate or Pythagoras, not only to convince his opponents, but even to fortify his own faith.** This need resulted in what is called Hellenistic Judaism. Among those books which are printed as Apocrypha in our older Bibles are some which are called the Wisdom of Solomon, and the Wisdom of Jesus Sirach, etc. The book of Proverbs belongs to the same general group, which is called the "Wisdom-Literature." This literature marks a new departure in Jewish thought: it shows signs of being written under the influence of Hellenism, and constitutes the first attempt to unite Judaism with Greek philosophy.***
     * Edersheim, Life and Times of Jesus the Messiah vol. i., ch. ii., gives a full treatment of this point. Prideaux, The Cradle of Christianity, London, 1916, reviews the Jewish world of thought. Josephus is, of course, the richest contemporary source-book.
     ** Edersheim, op. cit., p. 20.
     *** This was mainly done by applying allegory to the Jewish Scriptures; in fact, to the Septuagint Greek Version. The Stoics and other Greek Schools had already allegorized Homer and Hesiod to get away from the cruder features of the old mythology.

     One of the first signs of the conversion of Judaism into a philosophy is the idea of Wisdom which we meet with in the Apocrypha. God was in the beginning, and with Him was Wisdom. She was the creator, the guide, the inspirer. She was the Logos, the Word which was in the beginning. And as the Hellenistic philosophy grew, and found its full exposition at the hands of Philo, the Jew of Alexandria, about the opening of our era, Wisdom had become "hypostatized," i.e., made a separate essence or emanation from God. And she, Philo said, made a world of ideas or spiritual representations, which were spiritual prototypes for material creation. In her image the world was formed from pre-existent matter. To her the immortal soul of man eventually returned.

     IMMORTALITY AMONG THE JEWS.

     The Writings tell us that the Jews as a race had no doctrine of eternal life. They entertained the old Babylonian idea of a Sheol, an underworld, called the "pit" or "lower earth,"-a miserable, dark abode for the dead. It was all very vague. But Daniel, who was educated among the Magi in Babylon, and who wrote even after the Persian conquest, mentions a resurrection of the dead, presumably a raising of the material body.

587


This idea of a bodily resurrection is generally traced to Persia. But we find it persisting among the Babylonian and Palestinian Jews, and carried over into the doctrines of the sect of the Pharisees with whom the Lord came in contact. On the other hand, the Sadduccees not only denied that there was a resurrection, but even denied the existence of spirits and angels (Acts 23: 6, 7); or, if this was not true in every case, yet the Sadduccees, among whom the priests at Jerusalem were reckoned, had strong Helienistic tendencies. We may not dismiss as a wholly cynical explanation of this sympathy the fact that one of the important sources of temple revenues came from the merchant-princes of Alexandria.

     The Hellenistic Jews did indeed believe in immortality. But their ideas were shaped by the Greek concept that matter was the great impediment of the soul,-the cause of all unhappiness, blindness, error and death. Thus they believed in a resurrection of the naked spirit, and indeed often regarded the angels of the Bible as mere emanations of spiritual forces rather than as individual souls.


     PALESTINIAN JUDAISM.

     In Palestine, Judaism on the whole developed in a different form. There the nationalistic aspirations of the people produced a large literature which now goes by the name of the "Jewish Apocalyptic." One book is called The Book of Enoch, and purports to be a vision given to Enoch, the seventh from Adam, while he "walked with God " through heaven and earth. It tells of the fall of the angels, and gives a prophetic description of the advent of the Messiah and of His kingdom and of the last judgment and the resurrection. Other books bear the titles: The Sibylline Oracles, The Psalter of Solomon, The Book of Jubilees, The Assumption of Moses, and The Testaments of the Twelve Patriarchs.* The writing of these books began at about 170 B. C., when the Maccabees and their zealots liberated the country from their Syrian oppressors. The voice of prophecy had long been stilled, and religious patriotism, desperately struggling to maintain itself against the encroachments of Greek civilization, found its outlet in this pseudonymous literature, which-piously enough-pawns off private fancies under the seal of authorship of the famous men of the past.
     * The critical editions of these works, published since 1893 by Prof. R. H. Charles, make the field of Apocalyptic available for private study.

588




     The strange importance of this Apocalyptic literature lies in the fact that in it breathes the thought of the Palestine of the Lord's time. Certainly these books had a tremendous influence upon Christian thought, and in them lies the origin of much which we to-day condemn as "Old Church." We feel there is no irreverence in suggesting that the Lord Himself may have read some of these works, since, of course, they carried no holiness to His mind. Certainly He read them in the thoughts of His disciples and contemporaries; and, even as He revised popular parables to His purposes, so also His discourse must often have fallen into the phrases with which His hearers were so familiar from the Apocalyptic which was at that time so powerfully moving them to expect the speedy coming of the Deliverer.*
     * Despite the fact that real religion had died, the Apocalyptic contains elements of a higher ethical value than the Old Testament in its letter, and so prepared the way for New Testament morality.

     The question has been raised as to whether the Lord may not in one case have quoted from an Apocryphal book, II Esdras, which is part of the "Wisdom-Literature," when He said, "Therefore also said the Wisdom of God, 'I will send them prophets and apostles, and some of them they shall slay and persecute; that the blood of all the prophets. . .may be required of this generation.'" (Luke 11:49, 50; see Matt. 23: 38,30, and 2 Esdras 1:30-33) However this may have been, it seems certain that the crowds which came to meet the Christ at His triumphal entry into Jerusalem on the first Palm Sunday were animated only in part by the prophecy of the Old Testament, and perhaps far more by the elaborate foretellings which the fevered imaginations of the patriot Jews had built upon the visions of Daniel, and which are amply scattered throughout the Apocalyptic. It seems to be of especial significance that, although the Lord came to His church riding upon the colt on which no man had ridden,-as testifying to the newness of His essential spiritual doctrine-yet the mother-ass (of popular opinion, of accommodated natural truth*) had to accompany it on the road, lest it feel too utterly strange.

589


So, while nothing may be more sure than that the Lord's wisdom did not come from His contemporaries, yet the spurious wisdom of men did accompany Him into the Christian Church.
     * A. C. 2781 2.

     Certainly Simeon and Anna in the temple, and John the Baptist by the Jordan, were not the only representatives of the Apocalyptists anxiously waiting for the consolation of Israel, and watching the signs of the times. It was the Apocalyptic, with its false national day-dreams of vengeance, that intoxicated the Jews to make their fanatical rebellion against Rome in A. D. 66, which, in the year 70, caused the destruction of their city, and thus the dissipation, not only of the nation, but also of this their faith in their Apocalyptic books.*
     * See Burkitt, Jewish and Christian Apocalypses.

     But these books, which the Jews renounced with the fall of Jerusalem, were eagerly retained and deeply treasured by the early Christians. For to them the fulfilments of the Apocalypses seemed to have begun with the coming of the Lord. The Epistle of Jude in the New Testament is most plainly produced by a mind saturated in Apocalyptic. Jude, who was probably the apostle of that name, but who is sometimes identified with the Judas of Mary's family (Matt. 13:55), refers openly to Enoch, the seventh from Adam, and quotes about the second coming and the fall of the angels.* When the traveler Bruce brought home the Ethiopic version of the Book of Enoch, the year after Swedenborg's death, the citations were found to be practically verbatim.
     * "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince them of all their ungodly deeds which they have ungodly committed . . ." (verses 14, 15). "And the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day" (verse 6). The disputation of Michael, the archangel, with the devil about the body of Moses (verse g) is thought to refer back to a lost portion of The Assumption of Moses.

     THE APOCALYPTIC DOCTRINE OF ANGELS.

     One of the most striking doctrines of this literature was that about the Angels.*
     * Edersheim, op. cit., vol. ii., App. xiii.

     The Old Testament contains little mention of angels beyond hinting that the angel of Jehovah guided the Israelites.

590


Daniel and the later prophets, writing after contact with the Persian or Zoroastrian religion, suggest that every nation had an angel,-i.e., a spiritual Prince pleading its cause in the audience of God. But in the Apocrypha and Apocalyptic, and in later rabbinical literature, a large and confused body of traditional belief has been added to this simple doctrine.

     The Hellenistic Jews, as I have already indicated, often treated the angels as emanations from God, created and reabsorbed into the Infinite continually. Everything, even each blade of grass, was thus endowed with a soul or an angel in heaven; and these hosts of angels were distinguished into seven heavens, according to the spheres of the sky. In the highest sphere were the souls of those who were yet to be born.

     But to the Palestinian and Eastern Jews, angels meant personal and immortal spirits of varying ranks and powers. Among the foremost were: Metatron, "the Prince of this world," who was under the throne of God, Michael, the Prince of Israel, Gabriel, the angel of judgment, who was destined to slay the leviathan, and also Uriel and Raphael. There were also ministering angels, and the idea is frequent that two angels, one good and one evil, always accompany man. The angels were thought of as purely spiritual beings, created in most cases before the beginning of the world; they formed a consultative assembly in heaven,* and were indeed consulted about creation itself. They had limited power, and were liable to error and banishment. The just Israelite was indeed considered superior to the angels, since they ministered for his sake; so the question of worshiping angels, or praying to them, did not come up seriously. The rise and fall of an angelic career went hand in hand with the fortunes of the nation which the angel represented, and, for the better safety of Israel, the angels of enemy nations were kept in chains or were banished from heaven;
     * Compare Job 1:6 and 2:1. The Book of Job, which traces its antiquity to the Ancient Church (A. C. 3540e), was undoubtedly revised about the time of Ezekiel or later.

     As Jude indicates, the Book of Enoch tells of the fall of certain angels. These were called "the Watchers," and were the very "sons of God" who were seduced by the daughters of men, and who thus fathered the race of giants at the time before the Flood of Noah.

591


But there were also evil spirits, and these figure much in the legends of the rabbis, which afterwards were carried over into the Mohammedan Koran and into the tales of the Arabian Nights. There were gnomes and elves and sprites; there were ghostlike demons, with power to change their shape, haunting ruins and gardens, and lurking everywhere, to the distress of nightly travelers. Some of them were called into existence on the eve of the first Sabbath. Other self-perpetuating races of spirits sprang from a presumed fantastic marriage of Adam with the ghostly Lilith, queen of female spirits; and in other similar ways. Satan, the personal devil, also figured in Jewish thought under the name of Sammael, an angel who fell from grace because he was envious of mankind. He does not so much appear as the enemy of God as the persecutor of mankind. He it was who, by assuming the form of a talking serpent, seduced Adam and Eve into disobedience. In fact, the mythology of the consummated Jewish Church was very much like that of the Christian at the time Milton wrote Paradise Lost. In the Jewish Apocalyptic we find the link that connects the two.

     APOCALYPTIC DOCTRINES OF THE JUDGMENT.

     The Apocalyptic writers were writing in bad times, and their chief concern was to offer consolation for existing miseries in a vivid description of the future. They counted the years till the Day of Vengeance, taking the "seventy weeks" of Daniel's prophecy, or other scriptural and traditional numbers, as a basis for their calculations. And they expected the end practically in their own days.

     On the Last Day, it was thought, the patriarchs should rise first,* either with their bodies,** or, as some Hellenizing interpolations and later writings suggest, with a spiritual or "airy" body.*** Israel was to rise next, in the order of the tribes.**** Some writers even allowed a resurrection of the gentiles. Then came the judgment,***** like a dividing of the sheep on the right hand and the goats on the left, retribution coming first upon the fallen angels and the Jewish apostates, who were cast into eternal fire.

592


All this was apparently to take place upon the earth, although the risen saints were to become "like the angels";****** and the later books seem to have discarded the original idea of a paradise on earth in favor of a kingdom in heaven.******* The lines between spiritual and natural things was really not very finely drawn in ancient times.
     * Test., Benj. X., 6-8.
     ** I Enoch xxv., 4-6.
     *** Jubil, xxiii., 31.
     **** Test., Judah xxv., 1.
     ***** I Enoch xc.
     ****** I Enoch ii., 4; 1xi.; lxii., 16.
     ******* The resurrection of just Israel in spirit only, and not to a temporary Messianic kingdom, but to the new heaven after the judgment, seems taught in I Enoch xcii., 3 and ciii., 3-5. Enoch is a composite work.

     But who was to effect this judgment? Enoch speaks of a "Son of Man" who had been hidden in heaven from the beginning of the world (xlviii), and He it is that is " to sit on the throne of His glory" and judge (lxix). There seems to have been an entire absence of any idea of a "suffering Messiah," such as is suggested in Isaiah (ch. 53) That Christ "must first suffer many things, and be rejected" of His generation, came as a startling surprise to the disciples. (Matt. 16:22; Lu. 24:21, 26.) Others among the Jews made their opinion plain that Jesus was not mysterious enough to be the Hidden Man from Heaven: "We know this man, whence he is; but when the Christ cometh, no one is to know whence he is." (John 7:27.) Christ was the Son of God,* and was to come with the clouds of heaven, "with ten thousands of his saints."** Others, again, expected Him as a man, a son of David*** who was to be born in Bethlehem: certainly not a Galilean.**** And so while the Lord, in a spiritual manner, actually fulfilled both types of prediction,***** yet this was not clear even to the few that followed Him from reverence and love. In some degree it dawned on them after the Resurrection, when "He opened their understandings" and "expounded unto them in all the Scriptures the things concerning Himself." (Luke 24:45, 27.)
     * Enoch cv., z; compare Matt. 26:63.
     ** Ep. of Jude 14; I Enoch i., 9.
     *** Mark 12:35-31.
     **** John 7:41.
     ***** See Burkitt, Sources for the Life of Jesus, London, 1922, p. 68, etc.

593




     DIFFERENCES IN APOSTOLIC THOUGHT.

     The apostles were differently educated. In Peter* and in Jude we see the constant reflections of the Apocalyptic hope of a spectacular return of the Lord. John, who, it seems, was a younger man, appears to have been more philosophical and less literalistic; at least, he was more cautious about accepting the letter of prophecy, as appears from his careful suggestion that the Lord had not said that he, John, was to live on till the time of the Second Advent. (John 21:23)
     * See 2 Peter 2:4-11, etc., 3:3-13.

     John must have been a student, not only of the Old Testament prophecies, but also of Apocalyptic. He was, therefore, chosen to be the writer of the most marvelous of all Apocalypses-the last book of our Bible. It is the representation by spirits in the spiritual world of all the prophetical hopes of his age. In it we find the great judgment scene and the beasts of Daniel, the scroll and the temple of Ezekiel, the measuring angel and the horses of Zechariah. But with this we find types such as the Lamb, the New Jerusalem, and the fiery abyss, and other detail from the popular Jewish books. All these symbols find their places in this Divine drama of redemption, which was to remain as a sealed book until the Lord's Second Advent.

     But John had another function also. It was he who was inspired to proclaim the Divinity of the Lord, not, as in the other Gospels, by emphasizing the miraculous birth whereby He fulfilled Jewish prophecy, but rather by identifying Him with the Word,-the Logos "which was in the beginning with God," and which was God as to Divine Truth, the creative 'Wisdom made flesh. That John, who is said to have known the high priest,* felt this argument as needful, in order to prove the Lord's full Divinity, argues for his contact with the Hellenistic element among the Jews, and perhaps with the Platonists among the gentiles.
     * John 18:15.

     Paul, who had sat at the feet of Gamaliel, was a Pharisee, and the son of a Pharisee.* Nor does it appear that he ever became anything else.** His teaching and evangelism, as he carefully explains, was not based upon the testimony of the apostles, but upon his own private visions (Gal. 1 and 2), a fact which made it difficult for the other disciples to work with him.***

594


He came from the cosmopolitan city of Tarsus, and this equipped him to adapt his teachings to changing needs. With the Jews he was a Jew, and himself went to the feast at Jerusalem; with the gentiles he was as a gentile. As time went on, circumstances began to prove that the resurrection of the material body would always be foreign to Greek thought; and, in an epistle to the Corinthians, Paul then explained that resurrection were impossible without a body, but that that body might well be called spiritual rather than natural. (1 Cor. 15) This soon became one of the points of dissension in the early Church; and although few challenged Paul's words, the majority held that a finer material body must have been meant. And with that rather barren compromise was the "spiritual body controversy" settled for the Christian Church. While we must refrain from odious analogies, it might be well in the New Church to be on guard against the tendency of history to repeat itself.          
     * Acts 12:3; 23: 6-8.
     ** S. D. 4321, 4413, 4562 f., 4631.
     *** S. D. 4412; 2 Peter 3:16; Gal. 2:11; Acts. 15:39.

     In the early Church, there were many Things, such as baptism "for the dead," fastings, persuasive practices, ascetical practices, and trust in miracles and signs and prophecies, of which sober-minded New Church people might disapprove. But each age has different necessities. Paul and many other disciples advocated celibacy. Paul admits that he preached it, not by Divine command, but by permission. (I Cor. 7:6.) Perhaps it was of local necessity, to break up the sensual atmosphere of the time; perhaps it was derived from the cryptic saying of the Lord about eunuchs. Still, it seems to have made the restoration of true conjugial love impossible for the Christian Church. But, to the early Christians, celibacy was a recognition that the Church was betrothed; and as the Divine Bridegroom was coming right away, there was no need for further procreation of the race; the end was at hand. On the other hand, we may also view celibacy as but another element carried over from contemporary thought. Among the Jews, there existed ascetic sects insisting upon it, such as the Essenes, who increased only by proselyting.

     Enough has been said to show that Jewish thought was predominant among the early Christian groups. From the Jews they inherited the idea of a race of angels created before the world, the idea of the scenic accompaniments of the last judgment, the idea of the immediacy of the second advent, the idea of the resurrection of the body, and other important concepts which qualified the history of the church.

595


Yet, in the case of the inspired Gospels and the Apocalypse of John, as well as in the use which the Lord made of all such mental pictures, there was always a spiritual truth involved in the symbol. It was in the synagogue that the Gospel was first preached, and to the early converts the Lord was primarily the Jewish Messiah. Still, Christianity had a universal message, and became a world-religion.

     PAGANISM AND ITS THOUGHT.

     Let us remember that the Olympian gods of Homer and Hesiod had gracefully resigned their reign. Philosophy had proved to be too much for them. The fashionable skepticism is reflected in the cynical remark of a Roman Emperor, who said, "It is expedient that there are gods. And if it is expedient, let us believe that there are!" This idea of efficiency is seen in the erection of an artificial cult as the state-religion of Rome, viz., the cult of Emperor worship, which united the whole Mediterranean world in the patriotic adoration of the "genius" (or potential divinity) of the Emperor.

     This, however, did not satisfy the religious need of the people,-that persistent hunger of the soul which is present wherever there is thought. We find the Roman world, therefore, in a state of great religious flux at the opening of the Christian era. Three centuries before, the conquests of Alexander the Great had for the first time united East and West. Greek culture had impressed itself upon the Oriental countries, as it had already become the culture of Italy. One of the incidental effects had been to break up the priestly colleges of Babylonia, with the result that a horde of vagabond Chaldeans were let loose upon an unsuspecting world, and the hitherto sacred and esoteric knowledge of astrology and magic became bartered in every market-place. Greek science, recently enlarged, added attraction to the wide field of speculation which was thus opened. Every school of thought was stimulated to new efforts. The atheist, for instance, pointed to the stars as to a new proof that man is not ruled by the fickle gods, but by the stern laws of necessity. No need for gods where there are laws!

596


(The world, it seems, was then as now. Never has any law been discovered without causing some to think that they have found the final explanation.)

     The rising social conscience of civilization had found the Olympian gods too immoral to be inspiring of even possible. The myths were absurd, crude, revolting. They could only be defended by regarding them as parables of natural philosophy. Apollo must mean the sun, Diana the moon, Venus the evening star. Philosophy required one God only, and that a passionless infinite spirit, who did not care about men, and who could not aid them if he so wished-he was so far removed. But the stars! Look at the precision of their motion! Chance is irregular. The stars are deliberate, rational, purposeful. The stars were alive. And astrology mapped the sky into districts or "houses," and each house had a corresponding sphere of influence here below.* What was written in the stars must come to pass on earth, for earth was but a corresponding copy of the heavens.
     * See Legge, op. cit., vol. i., p. 115, on the idea of correspondences in astrology.

     It was not a cheerful outlook. When modern man looks up into the starry sky of a summer's night, he thrills to the awe of the infinite, and thinks of the marvel of Divine creation, or of the ingenious revelations of the telescope, and of the comfortable prudence of man. But in the Hellenic world, how pitiably different! They saw themselves cooped in upon an earth, which, whether hat or spherical, was yet surrounded by tangible mystery. And, overhanging them, there revolved the seven spheres, dark and threatening, which cut off their souls from the infinite source. Were they to be condemned to live in some dark subterranean abode forever, pale shadows of their living selves? Were they to be imprisoned in endless lifetimes by incarnations into men or beasts? Were the Stoics right who insisted that the world, at the end of this age, would, by some vast conflagration, return to chaos, only to be born again, and to repeat the amazing cycle over and over in which each being must again play his predestined role in the same dreary way? Of what fate were these stars the guardians? Or did the planets, in their less regular courses, afford some loopholes of escape from the universal predestination?

     The stars were evil powers, hostile at least to man. Even the learned Pliny complained that all was uncertainty, except that "there was nothing more wretched and more proud than man."

597


While Rome was still conquering the East, the East had already conquered the Roman world. Shaven-headed priests of Isis and oriental charlatans of every brand were flaunting their tricks and false miracles on the streets of the eternal city. Pessimistic Eastern mysticism, such as we see reflected in Buddhism and in Persian Dualism, had already permeated Greek philosophy, and the world had become obsessed with the fear of the stars, the fear of the Seven Powers, the planetary or "wandering" spirits,* the "elements," the world-rulers.**
     * Ep. of Jude 13.
     ** General references on the religions of the times: J. B. Carter, Religious Life of Ancient Rome; Clover, The Jesus of History, ch. ix.; Clover, Conflict of Religions in the Early Roman Empire; Edwyn Bevan, Hellenism and Christianity, London, 1921; Legge, op. cit. See also G. R. S. Mead's various works in the field of Hellenistic Theology.

     And matter itself was evil. Man's soul was a spark of divinity, of the "Nous," the divine mind; and it belonged by right to the upper world of light above the spheres,-the Platonic world of archetypal ideas and pure spirit which was called the Pleroma, the "fulness" of divinity. But this spark had by some evil power been imprisoned in matter, never again to attain to the Plermna-whether to merge into divinity, or to find the separate blessedness of immortal life. It was predestined through untold incarnations to be incarcerated in nature.

     Death was a thing of terror in those days.* For let us remember that none of the ancient religions gave hope of salvation except to the very few, the super-men, the hero-kings, the demi-gods. The Egyptians could hope for none, unless they could be buried like the Pharaohs with magical ceremonies that would impress their spirits with the knowledge of the secret names of the divine beings who guarded the gates in the various spheres of the after-world,-a knowledge which would thus identify them mystically with Osiris, the conqueror of death. The Greeks dreaded their Hades, the Babylonians and Jews their Sheol, the Egyptians their Amenti.
     * Bevan, op. cit.

     We note a remarkable sameness in the ancient ideas of the after-life in the age before the Advent. The Ancient Word was, of course, the remote source for all.

598


Here and there a prophecy of the Redeemer had survived, as attached to some distant legend about some hero who had conquered death-like Hercules or Osiris. But for the common lot there was the dark under-world, the very picture, to the New Churchman, of the "lower earth" of despair which exists in the world of spirits before a judgment. Above this stretched the firmaments, the false heavens, sphere on sphere, layer on layer* of usurping demonic powers separating the well-disposed from heaven. The actual state of the world of spirits at the time had qualified men's ideas about it; only the heroes, the initiates, the celestial,** could hope to reach their spiritual home.
     * S. D. 5181.
     ** A. C. 6373:2.

     (To be concluded.)
LORD SEEN IN A DREAM 1926

LORD SEEN IN A DREAM              1926

     "The Lord was seen by me in a dream, with the face and the form in which He had been when He was in the world. He was such that He was interiorly full, and so could inwardly rule the whole heaven. There was a certain one not far from Him on whom He looked, and then He raised His eyes a little, and thus knew who and of what quality he was. And He was often sleeping, as it were, with His eyes, when He was withdrawn into Himself. When, also, I awaked I saw Him obscurely; and it was stated that such had been His appearance. In a word, He was filled with heaven and the Divine. In the night between the 18th and 19th November, 1751" (Spiritual Diary 4791m.)

599


WAYSIDE NOTES 1926

WAYSIDE NOTES       A LAYMAN       1926

     IV.

     New Church Day.

     One of the new things which came into being with the Academy of the New Church was the observance of New Church Day on the 19th of June. The magnitude and far-reaching importance of the happenings recorded in the True Christian Religion, as having taken place in the spiritual world on that date in the year 1770, was beginning to be realized, and it was seen that no date could be more fitting on which to commemorate the ushering in of a new and final Dispensation of Divine Truth.

     Observance Gradual.

     Growth in the observance of New Church Day has been slow, and varied have been the forms of celebration by New Church people in different parts of the world. In the early days there were Banquets, at which papers were read dealing with "The Second Coming" and the "Establishment of the New Church." The subjects were discussed, and there was an increased sphere of delight as more and more light resulted from the study of the Heavenly Doctrines. There would also be the drinking of toasts and singing of songs suitable to the occasion. The records also tell of picnics, attended by New Churchmen who gave up the daily routine of business to make the 19th of June a New Church holiday. Papers were read and discussed at some of these gatherings. There also arose the custom of sending New Church cards to friends, and the display of the Red and White Flag-the Academy Colors-on that Day.

     Use of Ultimate Forms.

     All of the above-mentioned forms helped to make a permanent impression upon the minds of the participants in those early celebrations, and emphasized the actuality of the Lord's Second Coming, just as the Christmas celebrations establish in the mind the fact of the First Advent.

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As time passed on, it was realized that the chief and most fitting form of celebration would be that of Divine Worship. Some societies met for worship on June 19th. Nearly forty years ago, a special form of service was prepared by the Rev. W. F. Pendleton, now Bishop Emeritus of the General Church. This service was used by some societies in this country and in England, but up to the present time it cannot be said that the observance of New Church Day has become one of the "stated festivals" of the New Church on earth.

     Education Needed.

     What would be thought of parents who failed to provide for the Christmas Festival? Or of the school which gave no holiday on Christmas Day? Yet there are many in the organizations of the New Church who never heard of New Church Day! It simply goes to show that the Church needs more and more teaching on the subject. As an illustration of this need, I recall that, a number of years ago, some New Church Day cards were distributed to the Sunday School children of one of the larger societies in England. The card contained quotations from the Writings concerning the Second Coming of the Lord, and the memorandum regarding the commissioning of the Disciples on June 19th. Strange to say, the distribution of this card caused quite a disturbance among some of the leaders of the society, because they believed it would be misunderstood and do harm, especially among outsiders. So the poor pastor was much blamed for permitting the circulation of this memento of New Church Day!

     A Glorious Proclamation.

     Now it is a real pleasure to quote from an address by the Rev. S. J. C. Goldsack, given on May 21st of this year at the Annual Meeting of the New Church College, London. Although not given on New Church Day, the speaker expressed just the thought which should prevail in celebrations of the day itself. I must be content with quoting the opening paragraphs: "I would turn your thoughts for a few moments to that great and momentous message that, Swedenborg tells us, the disciples were commissioned to preach throughout the spiritual world on June 19th, in the year 1770: "The Gospel, That the Lord God Jesus Christ reigns, whose Kingdom shall be for ever and ever." (T. C. R. 791)

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It is a sublime message on account of its simplicity, its positiveness, its universality. There is no doubt as to its meaning; there is nothing suppositional or conditional about it; it challenges the attention of all men everywhere. . . . That sentence summarizes the Heavenly Doctrines revealed by the Lord through Emanuel Swedenborg, and gives to us a watchword that should stimulate, strengthen and unite us in devotion to any and every effort to further the Lord's New Church." (HERALD, June 19th, p. 373.)

     What a wonderful message to a doubting world! Still more so to a doubting Church! The address was published in the NEW CHURCH HERALD of June 19th, and was the only mention of New Church Day to appear in any part of the paper! This year, the English Conference opened its Meeting; on June 19th, but, judging from the report of its proceedings published in the HERALD, no mention was then made of New Church Day; which proves that a general recognition of the day by the New Church at large is still of the future.

     A Great Deliverance.

     As a concluding note, I would like to urge all who have not yet seen what is involved in the events celebrated on New Church Day to read a masterly treatment of the subject in a paper by Mr. J. S. Pryke, entitled "The Nineteenth of June-A Great Deliverance," published in NEW CHURCH LIFE for September, 1925. After a careful study of that paper, which deals with the spiritual conditions existing prior to New Church Day, the reader will more fully realize that none but the King of Glory could save mankind from the destruction which threatened. What more fitting remembrance of this great deliverance could there be than the glorification of the Lord by the whole New Church on its annual Thanksgiving Day,-New Church Day?

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SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

     LESSON NO. 22-FEEDING THE FIVE THOUSAND-WALKING ON THE SEA. (Matt. 14:13-33; see Mark 6:31-53)

The death of John the Baptist               Matt. 14:1-12
Seeking to be alone                     : 13-14
Feeding the Five Thousand                : 15-21I
The people and the disciples sent away      : 22-23     
The Lord walking on the sea                : 24-2 7
Peter also walks upon the water           : 28-33

     Not the least of the Lord's temptations, while in the world, was the pressure to make Him receive worldly power! The multitudes wanted to take Him by force and make Him a king. Palestine, at the time when He preached, was literally groaning under the Roman yoke. Rome was the mistress of the world, and Rome had no conscience. There were no noble men save Romans, and they treated the people subject to their sway with a scorn and a contempt almost unbelievable nowadays. Rome's rulers were absolute monarchs in their own sphere, and exercised an arbitrary power over life and death. And so Herod Antipas, when he was beguiled into granting a boon to Salome, was forced by his oath to slay John the Baptist and deliver his head to the captivating dancer who had furnished the amusement at his birthday party. Actions like this, multiplied a thousand times, and extending all the way from murder to petty theft, caused the Jewish populace to burn with deadly hatred toward the Romans, and to pray with such fervor for the Messiah, the son of David, who should break the Roman yoke from off their necks.

     John's disciples were permitted to bury his mutilated remains, and then they fled to Jesus, in whom they felt was centered the hope of Israel. That they were mistaken in the character of His Messiahship, none can doubt; for John had taught them that He would come with a fan in His hand, and an axe ready to lay it to the very roots of evil. He had taught his disciples to expect a leader of men who would purify the Jewish Church and break the yoke of Rome.

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This was the time of the Lord's greatest earthly popularity. He had taught the people about His kingdom in nine beautiful parables, and His auditors, not yet being conversant with the spirit of His sayings, had supposed that His kingdom was of this world. In little groups and circles they were talking of the earthly deliverance that was near at hand. Everywhere He went He healed the sick and won the love and admiration of the people. Only recently He had raised the daughter of Jairus, and brought back to life the son of the widow of Nain. The people continually gathered about Him, insomuch that He could scarce find time to eat, and in their minds the hour was at hand when He would openly proclaim Himself the long looked-for King and Deliverer of Israel.

     To escape from this multitude, He took shipping and sought for rest on the other side of the Sea of Galilee. But the people had been moved to such a degree of expectancy that they followed around the edge of the lake, a distance of eight or ten miles, and when He landed He had compassion on them, for they were scattered as sheep having no shepherd. And so He spent the whole day, in which He told His disciples they should rest, in teaching the multitudes and healing their sick. All the time He was giving them that "bread which came down from heaven," but they knew it not.

     By eventide a great throng of five thousand men; beside women and children, had gathered on the plains to hear Him, and we may well think for a moment of what a beautiful spectacle it must have made. It is the custom in the Orient to dress in bright-colored garments, and the multitude seated about on the greensward of that fertile northeast shore of Galilee must have been a wonderful sight indeed. But the Lord saw deep into the hearts of the men and women before Him, and it was the thirst of their souls that He sought to quench. And then it was that His disciples came to Him, and besought Him to send away the multitude to buy bread for themselves. But the Lord had other thoughts, and so He commanded the disciples to seat the people in companies of fifty and a hundred. A little boy had been found with five barley leaves and two small fishes, and when these were brought to the Lord, He looked up to heaven, and giving thanks He brake and gave to the disciples, and they in turn gave to the people. And when they had all eaten, the disciples gathered twelve baskets full of the fragments.

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It was now that the people wished to take Him by force and make Him their King. But, instead of allowing them to fulfill their desire in respect to Him, He quietly sent away the disciples in a ship, and then dismissed the multitudes, while He Himself went off into a mountain to pray alone. He entered into that silent communion with the Father which was ever the sign with Him of inmost temptation.

     All night He remained in prayer, until the fourth watch (from three to six o'clock), until He perceived that His disciples were rowing in vain, in the grip of one of Galilee's sudden storms! O beautiful miracle! Silently He went walking to them on the water! And when they first saw Him, they thought it was a spirit. But He stilled their fear by the words, " Be of good cheer; it is I; be not afraid!" And straightway Peter sought to walk to the Lord, but his faith failed him; and the Lord had to stretch forth His hand to save him. "And when they were come into the ship, the wind ceased. Then they that were in the ship came and worshiped Him, saying, Of a truth Thou art the Son of God!"

     One truth of surpassing importance is revealed to New Churchmen in this dual story, and that is the law, of correspondences. Have you ever examined an English walnut carefully! Notice how exactly the convolutions of the shell fit the irregularities of the kernel; although the kernel within exactly fits the shell without, yet the two are separate. So it is with man's soul and body, And so it is with the soul of the Word in its relation to the letter, which fits its every meaning and yet, in a sense, is completely separate from it. The law of correspondence is, that spiritual conditions, or the realities of the unseen world, create and produce the things of the natural world. We learn from this doctrine that every animal has its spiritual cause, which is an affection in the spiritual world. Good animals are created from good affections, while bad animals have evil human passions as their souls.

     In the miracle of feeding the five thousand, the Lord first of all fed them with heavenly bread and spiritual fish,-His goodness and His truth. But by correspondence, for the sake of His Word, this irresistibly claimed ultimation. For all bread has spiritual good as its soul, and all fish spiritual truth. Without the spiritual realities, the natural objects could never come forth, and they always come forth by means of the Divine power working through growth and vegetation in the natural world.

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But on this occasion the correspondence was such that ultimation took place at once, and the Lord gave to the hungering multitude the body which contained the soul of His former teaching,-even as today He gives the Soul of His Body and His Blood to the Church through the elements of the bread and the wine used in the Holy Supper.

     This is the first great example of the law of correspondence. The second is upon a little more interior plane. The meadows where the people were fed by the Lord were separated from the Holy Land proper by the waters of Galilee, and as such they represent natural states which are outside of the Church proper. What this natural state was, we can easily gather from the fact that the multitude sought to take Him by force and make Him a king. It was the age-long conflict between natural glory and spiritual power. This state had also penetrated to the disciples, and they had come into a state of temptation, which is the spiritual soul of a natural storm. And as they were engaged in the drama of the written Word, that state furnished the proper inspiration for a corresponding natural storm, which well-nigh overwhelmed their ship.

     The Lord, too, on a superior plane, had faced this temptation and conquered it in the silent prayer upon the mountainside. It is the great law of the New Church that we are able to conquer because He has conquered the hells before us. And so He came to bring salvation to the disciples. The floods of temptation no longer formed a barrier to Him, but He used them to walk to the disciples. And when they saw Him, they at first thought that He was a spirit! How often, when we behold the Lord in a state of temptation, our first thought is that He is a spirit! Our faith at first is imperfect, and like Peter we falter and fail; and then it is that the Lord rescues us, through the very humility of our defeat. The ship wherein the disciples rode was their doctrine. Before they took the Lord into its very midst, this doctrine was threatened with shipwreck by thoughts of worldly power and a worldly kingdom. But when the Lord came to them, it brought them to a high plane, and the things of this world gave place to the supreme acknowledgment: "Of a truth Thou art the Son of God!"

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MIDDLEPORT CHURCH 1926

MIDDLEPORT CHURCH              1926


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
In the United States, $3.00 per year; Elsewhere, $3.25 or 14 shillings; payable in advance
Single Copy          30 cents
     NOTES AND REVIEWS.

     THE MIDDLEPORT CHURCH.

     As our frontispiece this month we print a picture of the church in which the services of the General Church Society at Middleport, Ohio, are held. It is, we believe, the oldest church building in the General Church, having been erected in the year 1871, the builder being Mr. Lemuel Powell. The first service was held in it during a meeting of the Ohio Association in October, 1871. Among those present on that occasion were the Revs. L. P. Mercer, John Goddard and Frank Sewall, the latter officiating at the baptism of nine children and the confirmation of four persons. (MESSENGER, 1871, PP. 187, 271.) We are indebted to the Rev. F. E. Waelchli for sending us the photograph, which was taken recently by Mr. William W. Powell, of Waverly, Pike County, Ohio.
SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

In our present number we resume publication of the Lesson Notes on the New Testament which began in the issue for October, 1925. The series treating of Gospel subjects comprises thirty-four Lessons in all, and as No. 21 appeared in the issue for last May, the remaining thirteen will be published in installments during the ensuing months.

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WRITINGS AND THE WORD. 1926

WRITINGS AND THE WORD.              1926

As a fine example of the discussion of doctrinal differences in an amicable way, when there is the will to do so, we take pleasure in placing before our readers an editorial from THE NEW AGE (Australia) of June last. It appears in that journal under the heading of "Notes and Comments," but we have taken the liberty of giving it the title of "The Writings and the Scriptures," since it is in the nature of a reply to our editorial remarks on "Subordinating the Letter to the Spirit " (February, p. 104). While the Editor of THE NEW AGE agrees that the Writings are a Divine Revelation, he feels that we are not justified in applying the term "Word" to them, and clearly sets forth his reasons in the article which we reprint in full as follows:
WRITINGS AND THE SCRIPTURES 1926

WRITINGS AND THE SCRIPTURES       Rev. RICHARD H. TEED       1926

     AN EDITORIAL

     FROM "THE NEW AGE," JUNE, 1926.

     We confess to a sense of pleasure on discovering that what has appeared in the columns of THE NEW AGE is regarded as of sufficient interest and importance to receive editorial comment in a New Church periodical outside Australia. A large portion of the editorial department of the issue of the NEW CHURCH LIFE for the month of February is devoted to a consideration of statements which have appeared in our columns. We like to feel that what is interesting us here in Australia is also found of interest outside our borders.


     We should like, right away, to take this opportunity of expressing our keen appreciation of the unfailing courtesy of our brethren at Bryn Athyn. All their journals and other literature are regularly posted to us, and from time to time some notice is taken of our activities in their periodicals. Not even from the old country at home do we receive kinder or more courteous attention. A recent letter from "home" complains: "Hardly ever does the editor (of the HERALD) refer to the Australian Church."

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We are both glad and grateful, however, to acknowledge that this complaint is hardly justified, in view of more recent events. Still, however, we might say it would be a pleasure were THE HERALD and THE MAGAZINE sent to us here without our having to pay for them! We like to feel the oneness of the Church the world over.


     Turning now to the matter of interest which THE LIFE quotes from our columns: A discussion has been taking place on the subject of the inspiration of Swedenborg. We have been strongly urged by a correspondent to state what is our own position in regard to the matter, and this editorial comment from THE LIFE gives us a further inducement to write upon this subject. The writer in THE LIFE declares: "Christians were to read the Old Testament in the light of the Gospel, and New Churchmen are to read both in the light of the Writings of the Second Coming. . . . Those who take this latter view are accused of a lack of reverence for the Scriptures, and of placing the Writings of Swedenborg on a level with 'The Word.' And if they were placing the writings of a man on a level with the Word of God, this charge would be justified. But it is precisely because they are not willing to regard the Writings of Swedenborg as the works of a man, but the Lord's works, that they are willing to place them on a level with 'The Word to regard them, in fact, as a new form of the Lord's Word, and superior, indeed, to all previous forms of the Word, in the sense above indicated, that the spirit is above the letter as the soul is above the body."


     Now, it has always seemed to the writer that one very good reason why we are justified in saying that Swedenborg's Writings are Swedenborg's is that you can see Swedenborg in them. You can trace Swedenborg's style and general outlook and point of view. If this were not the case, wherein would lie the advantage in the Lord's having so wonderfully and peculiarly trained the man of His choice for the special work he was to do? If the Writings were to be the Lord's absolutely, without anything of Swedenborg's about them, then any ignorant or even evil man would have sufficed to wield the pen through which the Writings were to be ultimated on paper. Therein lay the vast difference between Swedenborg and the writers of the books of the Word.

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They knew not what they wrote, excepting in the most external degree. Swedenborg knew what he wrote. In the one ease, what was written was inspired, as it were, in spite of the writer; in the other case, the writer himself, after wonderful and unique preparation, was inspired, and he wrote from "things heard and seen" according to his own understanding. Swedenborg was far more than an amanuensis.


     Then, what exactly is it that is meant when it is claimed for Swedenborg's Writings that they are the Word? It appears to be a loose using of a term without sufficient thinking as to what that term implies; If what is meant is that what we learn in the Writings is Truth, is what has been revealed, and could not be discovered by mere human agency alone, then all New Churchmen are agreed as to the definition, though not as to the title employed. We reserve the term "The Word" for something fuller and deeper than what is implied by the above definition. Of course, all that is true is of the Divine Word, but to call it the Divine Word is confusing. My sermon, if it expresses divinely-revealed truths, is of the Divine Word; it expresses and deals with it, but it certainly can never by the most extreme stretching of terms be called the Divine Word. We believe Swedenborg himself would have been the most ready to protest against the use of that noblest of titles for what came from his pen.


     By the term, "the Divine Word," we understand infinite and eternal truth, and this can never be expressed to man as it is in itself, but by means of correspondences, representatives and significatives. By speaking to man in terms of the things he does know-things that belong to his plane of natural life, the Divine Being is able to impart knowledge of things which are otherwise wholly above man's comprehension. These latter lie within and behind all things of nature as the soul is within the body. If this fact is known and accepted as it must be by every New Churchman-how can it be seriously suggested that the Divine Word in this sublime sense can be imparted to man in another way? Do our brethren quite seriously suggest that the Writings are verily that Divine Word Itself, expressed in rational and natural language? If so, then surely the Writings take the place of the Old Book, except only in so far as the Writings quote and refer us to it.

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If the Writings are the Divine Word in supremest form, then they certainly stand above the Bible, and should supplant it as the central expression of the Divine in our midst!


     The writer in THE LIFE speaks somewhat scornfully of "those New Churchmen who refuse to subordinate the Bible to the Writings, or the literal sense of the Word to the spiritual sense." But, again, we ask, Do this writer and those who think with him seriously maintain that the Writings are the spiritual sense of the Word? If so, then, undoubtedly, they supplant the Word-in its literal sense. But even granting that the spiritual sense of the Word could be actually written in fulness in natural, rational language-which is really a great deal more than we are Prepared to do(!)-yet what can be made by those who hold this doctrine of such a statement, as: "The sense of the letter of the Word is the Basis, the Containant, and the Support of its Spiritual and Celestial Senses " (S. S. 27). If that be true, then we cannot have the spiritual and celestial senses of the Word in any fulness, except as conveyed by and through the channel of the letter. Again: "Henceforth the spiritual sense of the Word will be imparted to none but those who are in the genuine truths from the Lord " (S. S. 26). Mark, that it is not said the Knowledge of genuine truths, but in the genuine truths themselves-which implies a very much deeper and more internal state. The fact is, we can't get the spiritual sense of the Word by mere reading or instruction; we can secure the knowledges of truth, and when our state is ripe-that is, when we come into the truths themselves-the Lord reveals to us the spiritual sense of His Word. It is His Word. He only, therefore, can reveal. He speaks it to us by an internal way when we are ready to listen. In saying this, we in no way undervalue the need for acquiring the knowledges of truth or doctrines, but these we affirm, again, are not the Word in its spiritual sense.


     Doctrine we have often likened to a finger-post, a direction-post, showing the way; but doctrine cannot be the destination itself, and the majority of Swedenborg's Writings are doctrinal treatises, and not expositions of the spiritual sense at all.

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Is there not grave danger that those who claim for the Writings the title of The Word make the mistake of confounding doctrine with truth itself? The Writings unfold the Word or show how the Word may be unfolded, but it is impossible that they can do more than indicate what that inner sense is. We cannot believe that it can be seriously maintained that a short paragraph in the Writings in exposition of a certain text is the spiritual sense! It explains-so far as it can be explained in a few words-what the spiritual sense is; but the spiritual sense itself lies in fulness, holiness and power in the very words of Scripture. There surely is the spiritual sense expressed so far as human language can frame it. It is our part to understand what is there written; and, to do this, whole volumes might be written. Our illumined Scribe, the Instrument of the Second Advent, has been enabled to give us, as it were, the bones-or main structure-of that inner sense, but the Lord alone can make these bones live, and clothe them with warm flesh and blood, as each one comes into that state in which the Savior may accomplish the wondrous miracle in him. Again, we emphasize that the Divine Word is that which our Lord speaks, and He alone, therefore, can utter His truth to each individual soul, according exactly with the needs of his own peculiar state. We can acquire the knowledges of truth, and through Swedenborg we get the whole glory of the heavenly doctrine; but the Divine Word is the Lord's alone, and will be revealed to each one who earnestly desires it; and it will undoubtedly come in beams of the most refulgent light while one is reading and meditating upon the Word-in its literal sense.


     It is a very important doctrine of the Church that influx is always from higher to lower, not from the natural to the spiritual, but vice versa. Thus, when we read, influx does not come from the print through the eye, to the brain, and so on, into the very man-even though it appears to. When we hear, influx does not go from the speaker's voice to the ear, to the brain, and so on, into the very man. The very reverse is the fact. Influx flows downwards, and finds its basis or ultimate in certain external conditions, and then, by reflection or reaction, something of what is constantly assaulting the senses makes impression. We therefore, all of us, select from what touches our senses first in accordance with our state, and thus with the influx that is coming from above.

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If influx were from without inwards, we should all see and hear alike; we could have no option; but the fact is that some literally do not see or hear at all what to others is of the utmost importance. Influx being from within and outwards, we are all ever in the almost unconscious process of selecting from without what accords with our state.


     So, then, applying this doctrine to the subject before us, if the Writings were the Divine Word in its spiritual sense, we should be only able to receive it by a violation of the order of influx-from the books up into our mind. But the spiritual sense being the speech of the Lord Himself to the individual man, flows down by the orderly course of influx from within outwards. Of course, we fully recognize that just as there must be sight and hearing as an ultimate for influx, so there must be doctrine and knowledges of truth, understanding of spiritual laws, to act as ultimates or vessels into which influx may come, and, finding a resting place, become a conscious reality to the man. But doctrine alone-even heavenly doctrine is not the Word itself.


     There is, of course, much-a great deal more than has been written here-that can be said upon this theme which, to New Churchmen, is inevitably interesting. We frankly confess that we are of those who "are not willing to accord the Heavenly Doctrine full authority over the letter of Scripture, still less to acknowledge the doctrine as a newly-revealed form of the Word"-to quote the writer of the editorial in THE LIFE. We much prefer to subscribe to the statement found in S. S. 50, which hardly seems to tally with the above: "The doctrine of the Church ought to be drawn from the sense of the letter of the Word, and to be confirmed by means of that sense."


     In conclusion, be it noted, the point at issue between us is not whether or not the Heavenly Doctrines are a Divine Revelation-we all admit that, but whether or not a Divine Revelation is the Divine Word in the full sense of what that implies. We would affirm that, as all Truth belongs to the Divine Word, so what is a Divine Revelation must be of the Divine Word; but the Divine Word includes infinitely more-which cannot, in fulness, be written in natural language-except through the media of the correspondences, significatives and representatives, which have, of the Divine Mercy, been used for that very purpose.
     RICHARD H. TEED.

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REPLY TO MR. TEED. 1926

REPLY TO MR. TEED.              1926

     Our friend has made a very clear statement of the position taken by many New Churchmen who object to our calling the Writings "the Word." It is not, of course, so much a matter of terminology as of the way the Writings are received in the Church. The New Churchman who acknowledges the Heavenly Doctrines to be a Divine Revelation, who hears the Lord speaking to him when he reads the Writings, who understands the Scriptures in the light of the spiritual sense as revealed in the Heavenly Doctrines, who views the state of the world in the light of what is revealed in those Doctrines, and applies the teachings of the New Church to his life,-such a one is receiving the Writings in the most essential way. He is, in fact, acknowledging them as the Law of his life, and thus as the Lord's Word to him, even though-inconsistently, we believe he finds some objection to calling the Writings "the Word."

     It is just because we hold, with Mr. Teed, that "the Divine Word is that which our Lord speaks, and He alone," that we call the Writings "the Word." When we read them, it is the Lord speaking to us, not Swedenborg, the Lord as Divine Truth speaking to the rational mind, even as He accommodates and speaks the Divine Truth to the lower degrees of the mind in the Word of the Old and New Testaments. And as these lower degrees are subordinate to the rational, so the Word of the Old and New Testaments is subordinate to the Word of the Heavenly Doctrine. This is according to order, and is the position taken in the editorial which Mr. Teed discusses. And we consider it vital to the establishment of the New Church,-to the reception of the Lord at His Second Coming in the "glory" enlightening the "clouds,"-that the forms of the Word given to the Jewish and Christian Churches in Hebrew and Greek be understood, interpreted and applied in the light of the Doctrine even in the Latin of the Writings. If that is done, the essential thing is done, and it matters little whether you call the Writings "the Word" or simply a "Divine Revelation."

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     The points of difference raised by Mr. Teed in his editorial have often been treated in these pages, and by other writers of the General Church, and especially in the pamphlet, "Testimony of the Writings Concerning Themselves," a copy of which we shall take the liberty of adding to the literature which Mr. Teed so graciously acknowledges, as perchance he may not have seen it. We would, however, offer the following brief comments upon his editorial:

     It is said that the Writings "are Swedenborg's because you can see Swedenborg in them." But does not this apply equally to the books of the Word? The Divine Truth, as it descended by inspiration with Moses, David, the Prophets and Evangelists, took on forms from their minds. Do you not see David in the Psalms, John in the Revelation, and similarly the others through whom the Word was given? It is true in the case of the Prophets, indeed, that "they knew not what they wrote, excepting in the most external degree," but can the same be said of the Evangelists? Luke, for example, addressed his Gospel as a letter to Theophilus, saying, "It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee," etc. (Luke 1:3.)

     "Peter taught and wrote in one manner, James in another, John in another, and Paul in another, each according to his own intelligence. The Lord filled them all with His Spirit; but the measure in which each partook of it was in accordance with the quality of his own perception, and exercised according to the quality of his ability." (T. C. R. 154) But because Swedenborg understood in an eminent degree what was revealed to him and through him, are we to understand that there was a "vast difference between Swedenborg and the writers of the books of the Word"?

     Calling Swedenborg's Writings the Word appears to Mr. Teed to be a "loose using of a term without sufficient thinking as to what that term implies." And he asks: "Do our brethren quite seriously suggest that the Writings are verily that Divine Word Itself, expressed in rational and natural language?" Yes, that is the miracle of the Second Coming,-the accommodation of the Divine Truth Itself, which is the Divine Word Itself, to the rational minds of men in the world, in the forms of natural language. We not only "seriously suggest," but we also solemnly assert that we believe the Writings to be the Divine Word Itself so revealed to men.

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There have been New Churchmen from the beginning who so believed, and we do not think they were guilty of any hasty or "loose" using of the term, but they used it in harmony with the usage of that term in the Heavenly Doctrines themselves.

     The Word Itself, of course, as It is in Itself, is the Lord Himself,-the Word that was "with God, and is God,"-the Divine Wisdom or Divine Truth Itself, above angelic comprehension, but manifested in the Logos, the Only-begotten Son of God, the Divine Human. But while this is the Divine Word Itself, in the most eminent sense, we hold that this Divine Word or Divine Truth is the Soul of the Writings, as it is the Soul of the Scriptures. It is the Lord Himself in His Divine Human-the Word Itself-who is revealed in the Writings as the Heavenly Doctrine, which is thus from the Lord alone, from His own mouth, as is so frequently declared by Swedenborg. It is on this account that the Writings are the Word, because they are essentially the Lord Himself speaking to the men of the New Church.

     But this does not mean, as the editorial assumes, that "then surely the Writings take the place of the Old Book," or that they "supplant the Word in its literal sense." In our previous editorial, we were careful to state that the Lord at His Second Coming "came not to destroy, but to fulfill," thus not to "supplant" the Old and New Testaments with the Writings, but to "fulfill" them,-to "fill them full" of their life and spirit from the internal sense. And we further held that the Letter of the Word is in reality more venerated by those who subordinate the Letter to the Spirit, the Scriptures to the Doctrine, than by those who do not.

     Objection is also made to our maintaining "that the Writings are the spiritual sense of the Word," and the chief reason given is that then the spiritual sense of the Word would be "actually written in fullness in natural, rational language." The latter, however, does not follow from the former. No one can claim that the spiritual sense of the Word is written down in fulness in the Writings, if by that is meant completeness. If that were done, "the world could not contain the books." (John 21:25.) Can the Divine Truth concerning the Lord Himself ever be completely written down in a book?

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John declared that the world "could not contain the books," if all things were recorded; yet our friend would regard John's Gospel as the Word in its natural sense, because of its Divine Content. And is not that same Content in the Writings,-the same Divine Truth, which can never be written down in fulness?

     The spiritual sense of the Word is the Divine Truth as it is in heaven, and the Heavenly Doctrine reveals that Divine Truth, and is that Divine Truth. Therefore, the Writings are the spiritual sense of the Word. There is a sense, too, in which they may be said to reveal the spiritual sense in fulness, namely, in the form of the universals of doctrine, in the light of which all the particulars of the spiritual sense of the Word may be unfolded.

     Lastly, when Mr. Teed asserts that he is among those who are "not willing to accord the Heavenly Doctrine full authority over the letter of Scripture," and quotes S. S. 50, that "the doctrine of the Church ought to be drawn from the sense of the letter of the Word, and to be confirmed by means of that sense," we must hold that the Heavenly Doctrine itself fulfills just that requirement, and that in the Writings that Doctrine was "drawn from the sense of the letter of the Word by the Lord Himself, and revealed for the use and guidance of the New Church. That is what is done in the Arcana Celestia and all the expository portions of the Writings. Swedenborg also states that he received that Doctrine from the Lord alone "while reading the Word." (T. C. R. 779)

     With these few comments, which we trust may contribute to a closer mutual understanding of the subject, we must leave the matter for the present. But our pages are open to Mr. Teed, if he should care to discuss it further.

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STORY OF GOSPEL TIMES 1926

STORY OF GOSPEL TIMES       Rev. GEORGE DE CHARMS       1926

     ZATTHU. A Tale of Ancient Galilee. By Edmund Hamilton Sears. Boston: The Cornhill Publishing Company, 1925. PP. 467. $2.00.

     This is an interesting character study, depicting the social and political conditions that obtained in the Holy Land at the time of the Lord's ministry. It is written by a New Churchman, the son of the Edmund Hamilton Sears who wrote two of the hymns included in the Liturgy of the General Church,-"Calm on the Listening Ear of Night" and "It came upon the Midnight Clear."

     Zatthu, the hero of the tale, is a young zealot belonging to the sect of the Pharisees. He is learned in the Law and the Prophets, and confident in the belief that he has been called to effect the political redemption of his people from the oppressive power of Rome. His efforts to stir a rebellion, and bring about a united opposition to the imperial conquerors, place him in direct conflict with the teaching and the spirit of the Christ, whose counsel of peace and good will, with the promise of a heavenly kingdom, is incomprehensible to him. Thus to condone a condition of national servitude, and weaken the traditional faith of his people in the miraculous power of Jehovah to lead the armies of Israel to victory, even against overwhelming odds, as in days of yore, is directly contrary to every instinct of patriotism instilled in him from childhood. He brands the Christ as an imposter, and holds Him in contempt, but is alarmed at the strange power He exerts over His hearers. Zatthu cannot but admire the spirit of mercy and universal kindness that characterizes every word and act of the Savior, and the story hinges upon the way in which his own sufferings, disappointments and failures gradually soften his heart, convince him of his error, and win him to the Christian faith. His final conversion is effected by his restoration to life by the Lord at the supplication of a young Greek girl, who loves him, but whose more penetrating perception has already led her to discern the falsity of his belief and the futility of his patriotic efforts.

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The broader view of the Greek mind, trained in philosophic thinking, is brought into striking contrast with the bigoted traditionalism of the Jews, both in the character of the heroine and that of her father.

     Among the Biblical characters introduced are the daughter of Jairus and the Centurion whose servant was healed in Capernaum. The Lord and His work are kept reverently in the background, everywhere dominating the story, yet veiled over with a tact that is to be distinctly commended. In fact, the least convincing portions of the book are those which attempt to reproduce conditions surrounding one or two of the Lord's miracles, but concerning which the Gospels are silent. The fear of just such an open rebellion as Zatthu is attempting to fan into a blaze is vividly described as the real reason for Pilate's weak surrender to the priestly demand for the Lord's crucifixion.

     The story is interestingly, if not fascinatingly, written, though in parts it displays an insufficient knowledge of the times. The author is unconsciously guilty of one or two minor anachronisms, and he frequently attributes to his characters modes of expression more reminiscent of the Middle Ages than of the much earlier day of which he is writing. There is little or nothing to indicate any deep knowledge of the Writings, and no effort to introduce a spiritual idea. But this, though somewhat disappointing, is partly compensated by a strong, uncompromising faith in the Lord's Divinity, which is in refreshing contrast with the agnosticism of modern thought.

     The book is well worth reading, and will be appreciated more by the New Church public than by others, though it is obviously cast into a form intended to make a popular appeal. As to its effect upon the child mind there may be considerable difference of opinion. During that period in which the literal sense of the Word is all important, the desire to enrich the natural and human understanding of the story should not blind us to the danger of mixing what is purely imaginary with those essential facts on which alone the spiritual sense of the Word is based. It is all too easy to make a natural appeal to the child mind, and one which at the same time detracts from the perception of the Divine content in the Scripture.

     The author of Zatthu has essayed to do a very difficult thing.

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Depicting the Lord in a literary production may be compared to reproducing the sun upon canvas. What is living, moving, intensely active in nature, and derives its beauty and power from that activity, becomes dead under the hand of the artist. No human description of the Lord can possibly reproduce that exalted sense of His Divine Nature which is characteristic of the inspired Gospel. It is almost certain to fall short of our ideal, to leave us cold and disappointed. In large measure this inevitable result has been avoided in the present work by centering the direct attention upon the play of national forces, and upon the interplay of diverse hopes and conflicting motives, as personified in the various characters. On the whole, the effect is pleasing, and the book offers the reader both genuine entertainment and a convincing picture of that momentous time which forms the center of all history, and marks the turning point of human destiny.
NEW CHURCH SERMONS 1926

NEW CHURCH SERMONS              1926

     Expounding the Scriptures in the Light of the Heavenly Doctrine of the New Jerusalem.

     Selected Discourses by Ministers of the General Church. Suitable for individual reading, and for use in family worship and other services, as well as for missionary purposes.
PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE 1926

PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE              1926

     Sent free of charge to any address on application to Mr. H. Hyatt, Bryn Athyn, Pa.

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Church News 1926

Church News       Various       1926

     GENERAL CONVENTION.

     The Council of Ministers met at Frankford, Philadelphia, on May 11th, 1926. Among the papers was one by the Rev. Hiram Vrooman, of Chenoa, Ill., on "The Distinctiveness of the New Jerusalem Church." From the discussion of this paper we quote the remarks of the Rev. E. M. L. Gould, who said: "It seems to me that it is at least unwise to make some of the tremendous assumptions that Mr. Vrooman makes in his paper-the assumption, for example, that the spread of enlightenment in the modern religious world, which we all see with such delight, comes through the writings of Emanuel Swedenborg. I will confess that no one can disprove that statement, and I certainly will assert that no one can prove it. The Lard is operating, as it seems to me, through His Word, and through the light coming from that Word. And this certainly is not meant in any sense to disparage the writings themselves. . . .I believe myself, as fully as Mr. Vrooman does, that in the teachings of the New Church we have an instrument through which we may, under God, perform a vital service for mankind-a more important service, I will say with him, than can be performed with any other instrument that I know of; but the tendency to worship the instrument is one which we have to be very strongly on our guard against. . . ." (The Messenger, it seems, has adopted the spelling of the "Writings" with a small "w.") At the conclusion of the discussion, Mr. Vrooman said: "The majority of those who spoke seem to think very slightingly of the things that characterize the distinctiveness of the New Church. I feel just a little bit as if I were in a boat that is in danger of tipping over. I am very glad that I was enabled to present this paper, because I am, in a sense, just a little bit alarmed. I am of the opinion that it is pretty important for us to give more consideration to this question of distinctiveness, because so many of you today treated it very lightly." (Messenger, June 1, p. 366-369.)

     Other papers were: "The Human Form," by the Rev. Louis G. Hoeck; "Reaching Other Groups with Our Teachings," a treatment of Masonry by the Rev. Frank A. Gustafson; "Expressing our Teachings in Current English," by the Rev. Clarence Lathbury; "The New Church and Modern Science," by Mr. Lewis F. Moody; "The Main Purpose of the New Church," by the Rev. John Goddard; "Bringing the Lord to His World," by the Rev. Charles A. Hall, of England, who also spoke on "Evolution and the New Church": "Evolution in the Light of New-Church Thought," by the Rev. Warren Goddard; and "The Descent of Life," by the Rev. Wm. H. Beales. Most of these papers are printed in the Messenger, together with very full reports of the discussions following them.

     An important action was taken by the Council of Ministers, when "it was voted, practically unanimously, that the Council of Ministers recommend to the American Swedenborg Printing and Publishing Society the issue of a revised edition of Conjugial Love, to include as foot-notes the notes prepared by the Rev. William F. Wunsch, adopted by the Council and published some twelve years ago; and to include also some such simple revision of the translation as the existing Conjugial Love Glossary, or as the Committee may suggest." That there was some opposition to this action is evident from the reported remarks of the Rev. George Henry Dole, who "said that the book in question was simple from beginning to end.

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It might need a little explanation at one or two points, and no one would object to a brief foot-note where it was needed. In the publication of these notes, however, the Council was entering upon a dangerous course, and it would be only a short time before there would be a deep feeling against that sort of thing. Let us have faith in the writings themselves!" (Messenger, June 16, p. 416.)

     The 105th Annual Meeting of the General Convention opened on May 15th in the Church of the Philadelphia Society. Among the visitors from abroad were: The Rev. and Mrs. Charles A. Hall, of England, the Rev. David Rundstrom, of Stockholm, and the Rev. Isamu L. Watanabe, of Tokyo. At the Sunday service, the Rev. Frank A. Gustafson, of Detroit, Mich., was invested with the office of General Pastor, and five candidates were ordained into the Ministry of the New Church. A prominent feature of the Convention was the "Messenger House" at the Hotel Rittenhouse, which is described as a very attractive exhibit of New Church literature.

     In his report as President of Urbana University, Mr. Henry E. Schradieck stated that the addition of $100,000 to the endowment had now been completed, half of this being contributed by General T. Coleman DuPont and the other half chiefly by members of the Church. As to the conditions at the School, he said: "About New Church students: I have visited New Church centers and talked, and tried to interest people all I could, and we have had a field secretary who has worked to the same end. We did not get one additional New Church student. The difficulty is rather hard to see. We are told we should have all New-Church teachers and definitely New Church studies. But our New-Church people won't send their students to us unless we are a recognized school of good standing. It would be well for Convention to consider what use it wishes Urbana to perform. One of the greatest criticisms of education today is that it is making our young people materialistic. We aim at Urbana to show that true education and religion are not in conflict. We have teachers who are religious, although we have been unable to get New Church teachers to come to teach for the salaries we are able to pay. I think Urbana can be of real service in this way. But it is up to the Church to decide what kind of a school it wants, and how it can practically be worked out." (Messenger, July 7, p. 4.)

     The Rev. Thomas A. King, after a successful ministry of twenty-three years at Lakewood, Ohio, has been elected Pastor Emeritus, and the Rev. Horace W. Briggs has accepted a call to succeed him as Pastor of that Church. (Messenger, June 9, p. 399.)

     The next Annual Meeting of the General Convention will be held at Chicago, Ill., opening on June 19th, 1927.

     GENERAL CONFERENCE.

     The 119th Annual Meeting of the British General Conference opened at Derby on June 19th, 1926. Among the visitors were the Rev. Isamu L. Watanabe, of Japan, and the Rev. Adolph L. Goerwitz, of Switzerland, whose photographs appear in The New-Church Herald of July 10th. The Rev. Charles A. Hall, nominated last year, succeeded the Rev. E. J. E. Schreck as President of the Conference, and the Rev. H. Gordon Drummond was nominated for next year. On June 23d, Messrs. Frank Hodson Rose and Lei? Proctor were ordained into the Ministry of the New Church. A Certificate of Ordination was presented in absentia to the Rev. Maurice de Chazal, who was en route to Mauritius.

     In the discussion of the subject of Sunday Schools we detect a pessimistic note in the remarks of the Rev. S. J. C. Goldsack, Secretary of Conference, who said that "he was very sensible of the crime the Church was committing in letting our children grow up without worship.

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The problem was far more difficult than they realized. Many of the children were not born within the Church, but just came out of the neighborhood where the School happened to be. Pursuing his secretarial inquiries, and looking at it from the secretarial point of view, it was a very, very painful fact that fewer children were being born into the Church than ever before. This last year the number of infant baptisms was only 193. He thought this was the lowest ever recorded. He believed this was touching the spot of our present weakness." (Herald, July 10, p. 422.)

     Noting that thirty-one of the Conference Societies are without Ministers or Leaders, Mr. H. G. Smith advocated that the Church "welcome assistance from suitable lady members, and train them, if necessary, as preachers." He realized what Swedenborg had said of women who preach, in the Spiritual Diary. He thought, however, that this referred to evil women, "the inference being that good women could preach." Replying, Mrs. Chas. E. Newall "said she did not think there were many women that would want to preach. She did not want to preach, but to act. If Conference would find the money, it would find the men. She did not want to see the women do this work. She did not even like to see them in Conference. The best woman living could not think in a straight line very long (great laughter)." (Herald, July 10, p. 422.)

     The question of observing the 19th of June came up on the last day of the Conference, being introduced by the following resolution offered by Mr. G. H. Dicks: "That having regard to the great event which took place in the spiritual world on the 19th of June, 1770, this Conference is of opinion that in future the time for its meeting should be so determined as to leave Societies in freedom to observe the day in their own localities on its precise anniversary." In the course of the discussion, the Rev. W. H. Acton "said it had been a matter of disappointment to him that Conference met on the 19th of June, and again on the 20th, and no reference whatever was made to the great event that had taken place on that day." The Rev. H. Deans said that "not all were agreed that we should keep this birthday. He was not eager to keep it anywhere. He was bound to say that he did not think there was a man who lived who understood what Swedenborg meant when he said that the twelve disciples were sent out." The Rev. J. F. Buss stated that the day was generally observed in London, and that while the Conference was not unanimous on the subject, this should not prevent the passage of the resolution. Mr. Dicks motion was then put and lost.

     SYDNEY, AUSTRALIA.

     It is with pleasure that I report our Nineteenth of June Festival a complete success this year. Not that others have not been successful, but that this one seems to have been outstandingly so, and the best ever. We took two days for our celebration, devoting Saturday evening, the 19th, to the children, and Sunday evening to the adults.

     It was suggested that The Five Churches would make suitable theme for our New Church Day observance, and in keeping with this idea we prepared tableaux for the children, and papers were written by five persons, each treating of one of the Churches, to be read on Sunday evening.

     The children's tea was held at 5:30 p.m., on Saturday, after which the tableaux were shown. For the Adamic Church, or Golden Age, we had five small children garlanded with flowers and surrounded with flowers, fruit and greenery. The Ancient Church was represented by Noah and his three sons in an attitude of hearkening to the call of the Lord. As depicting the Israelitish Church, Abram, Sarai and Lot were shown journeying toward the Land of Canaan.

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The next scene revealed John the Baptist calling to repentance as a preparation for the Christian Church. The final scene disclosed a copy of the True Christian Religion laid upon a golden cloth with golden crown as a background, and Swedenborg stood by and pointed to it, as if saying: "The work which was given me to do is finished."

     All but one of those who took part in these tableaux were Sunday School scholars, and everything was done with the utmost reverence. Great credit is due Miss Taylor for the designing of the costumes. Suitable music in the form of chants and an anthem were played or sung during the scenes, and for the last one of all we sang "Our Glorious Church." In the intervals between the tableaux, the Pastor described the one that was to follow, so that a brief description of all of the Churches was given during the evening. The whole effect was inspiring and artistic, and also of great educational value, not only to the children, but also to those present who had known little of the New Church, who were especially invited for the occasion.

     That the educational phase was effective was shown at the Sunday School the next day, when the very small children were able to give an intelligent account of the various Churches. So, small societies, take heart! We can do things if we try. All that is required is a curtain, a kerosene lamp, some old garments, and some clever and willing fingers!

     On Sunday morning, we had our Nineteenth of June service, the Pastor preaching on the words of the proclamation: "The Lord God Jesus Christ reigns!" The activities in the evening commenced with a tea for adults, the older Sunday School scholars waiting on the tables, which they did very creditably, receiving a hearty vote of thanks. When all were seated, our Pastor read from the Arcana Celestia on "Feasts in Ancient Times," after which we sang "Joy to this Meeting Pair!" At the conclusion of the tea, four toasts were proposed by the Pastor, the first to "The Lord's New Church," and the second to "Our Bishop and the Bishop Emeritus." In proposing the latter, Mr. Morse said that we all knew these two men from the pages of the Life and the New Church Sermons, and would agree that they were wise men. He hoped that our Bishop would long be spared to guide us with his wisdom, and that some day soon we would be able to have him visit us. Mr. Guthrie responded to this toast, and referred to the great benefit he had derived from the reading of Bishop W. F. Pendleton's "Topics from the Writings."

     The third toast was to "The Twelfth General Assembly." We hope our kind thoughts traveled to Kitchener, and reached there before all had departed for home. Mr. Morse read the Message of Greeting he had sent to Kitchener for us, and it was our united wish that the Assembly had been a great spiritual success. The song "Friends Across the Sea" was then sung. The final toast was to "The Day," and we sang "June the Nineteenth, Day of days." For flowers do bloom and birds do sing on the 19th, even in Sydney, although it is midwinter; so we can sing it in all truth with our friends across the sea who are having their midsummer.

     Toasts being ended, Mr. Guthrie read his paper on "The Adamic Church," and was followed by four others: Mr. Burl on "The Noahtic Church," Miss White on "The Hebrew and Israelitish Church," Mr. Kirschstein on "The Christian Church," and Mr. Morse on "The New Church." The series of papers formed a story of the Churches from the beginning to the present day, and were listened to with great interest. All then joined in singing "The Brotherhood," and with the pronouncing of the Benediction an enjoyable and instructive evening was concluded.

     It gave us much pleasure to have visitors with us from the Thomas Street Society, including Mr. Burl, who is the Leader of that Society, and who read the second paper spoken of above.
     M. M. W.

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ANCIENT WORD 1926

ANCIENT WORD       Rev. R. J. TILSON       1926




     Announcements.





NEW CHURCH LIFE
VOL. XLVI OCTOBER, 1926          No. 10
     ITS NATURE AND INFLUENCE. EFFORTS MADE TO FIND IT.

     When it is remembered that the Divine Word is the absolutely essential link between the spiritual and natural worlds, then it is realized that there is no theme more important or more practical for careful consideration than that of the Divine Word. And the Divine Word stands apart from all literature. It is unique-absolutely unique-having its own Divine style, and possessing ends and purposes altogether different from those of all other books and records.

     Since the beginning of creation there has never been a time when there was not a Divine Word; for without it man could not have existed. Only the New Church can understand and appreciate this stupendous fact. The Old Church does not really know what the Word is, why it was given, what it can do, and whereunto it leads; for the Old Church has denied the Word, even as she has forsaken the Lord. The Word of the Lord has, in these latter days, been given to the New Church, which alone can know whence it came, for what it exists, and whereto it leads.

     There have been several Words of the Lord given to man. Indeed, every dispensation of the Church,-each of the five,-has had its own Word, for which it has had to go for light in spiritual and Divine things. Ever has it been true, "The opening of Thy words giveth light." (Psalm 119:130.)

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The first dispensation of the Church upon earth, however, had not, during the days of its purity, a written Word, outside the individual minds of its members. The Word to the Most Ancient Church was written on their hearts; it came to them in their perceptions. (A. C. 4447, 1121, 2896, 597, A. E. 617e.) The members of this Church had direct conversations with the Lord, and with the angels. They were also instructed by visions, dreams, and by most fascinating representations. (See A. C. 125, 597, 895, 920, 1122, 2179, 3432.) Under the teaching of the Lord's Revelation to them, which was their Word, they worshiped the Lord under that most wondrous name, Yehowah (A. C. 1343; S. D. 4772), which name contains in its spiritual meaning, as in a focus, all things of religion and salvation, embracing all that was, all that is, and all that will or can be. (A. R. 13; T. C. R. 19.)

     The Word first assumed an outward permanent form, as a written Divine Revelation, at the time of the second dispensation of the Church, which is called the Ancient Church. This first-to-be-written Word is called "The Ancient Word"-"Verbum Vetustum." (A. R. 11)

     Now, before the study of the Ancient Word one stands as before an ocean, seeking to fathom its depths and to estimate its powers. There is very much said about this Ancient Word in the Writings of the Church. It was the source of all the clearly defined religions of the past, the origin of all mythologies, the emporium of the greatest of all the sciences,-the science of correspondences. And it was the basis of a civilization greater and grander than anything known to man in these later days. Hence the great importance of this study in the New Church of the Lord, the Crown of all the Churches. It is not too much to say that it is necessary to be well-versed in the study of the Ancient Word if one would be well-equipped for the preservation of the three Words the Church now possesses. And to preserve the Words now committed to the care of the New Church is the privilege and duty of those who are called by the Lord to be of His New Jerusalem. It is of vital necessity that this responsibility be duly and fully realized, namely, to be fitted to preserve the Words.

     In the matter of preserving the Word of the Lord, the Jews, to whom the care of the Word of the Old Testament was confided, have utterly failed to fulfill their mission.

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And those of the First Christian Church, to whom was given the Word of the New Testament, have equally failed to preserve both the Testaments. (See A. C. 3479) The inestimable privilege, and grave duty, therefore, of defending and preserving the Word of the Lord in its trinal form, and of keeping it in lively remembrance by the people, is committed now and for all time to the loyal and true of the Lord's New Church. This duty and privilege was clearly in the mind of that great scholar of the New Church, the late Dr. J. J. Garth Wilkinson, when he wrote that remarkable book, Oannes, according to Berosus, A Study in the Church of the Ancients. (Speirs, 1888. See pp. 168-172.)

     Outside of the organization of the New Church there is to be found a remarkable testimony to the need for the recognition of an ancient Word, and an intimate knowledge of it, in that series of remarkable books known as By-Paths of Bible Knowledge, published by the Religious Tract Society. (See Preface vi, vii, on "The Bible and Babylon.") In another book of the same valuable series, entitled The Early Spread of Religions Ideas, especially in the Far Fast, by Dr. Joseph Edkins, we meet with another interesting and notable reference to a Revelation-a Word-before that of the Old Testament. In his Preface to this book, Dr. Edkins writes: "In the ages before Abraham there was revelation, and it is recoverable. This is my main point. I have aimed to prove it, and to illustrate it. The first revelations were made to men who preceded on the chart of time both the Chinese in China and the: Arcadians in Babylonia. The revelations made to Moses and the Prophets were specially entrusted to the care of the Jews. The monotheism of China and Persia is a survival of the revelation made to Enoch, Noah, and other primeval Patriarchs." (Pp. 10, 22.) And in the book itself Dr. Edkins finely says: "Divine Revelation did not begin with Moses, nor with Abraham, nor with Noah. It began with man's appearance on the earth. Man received from his Maker the faculties of the soul, and from that time forward there was revelation." (P. 14) It is surely both interesting and valuable to find such outside testimony to the need and fact of a Revelation prior to that of the Old Testament as is afforded by that which has now been given.

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     For be it distinctly remembered that, acknowledging the existence of the Ancient Word, and being familiar with what Divine Revelation says concerning it, enables one to meet and refute the bells in their mischievous and soul-destroying suggestion that the Divine Word, as we now have it in its first two Testaments, was the outcome of mythology, or that it arose from heathen sources by a method of evolution. Hence again is suggested the great importance of the present theme. The treatment it now receives may not be very provocative of discussion, but it is hoped that it will at least be a source of useful information, and of welcome and profitable instruction.

     I propose, therefore, to continue the consideration of the subject of the Ancient Word by asking, and endeavoring to reply to, the following eight questions, suggested by the reading of a most interesting article on "The Ancient Church" in NEW CHURCH LIFE for 1893, p. 182:

1. What was the Ancient Word?
2. Where was the Ancient Word used?
3. In what language was the Ancient Word written?
4. What portions of the Ancient Word are now extant?
5. What influences of the Ancient Word may yet be traced?
6. How and why did the Ancient Word disappear?
7. Where is the ancient Word hidden?
8. What efforts have been made to restore the Ancient Word to the Church, and with what results?

     These, surely, are deeply interesting and important questions, which now await our consideration.

     First. What was the Ancient Word?

     It was the especially given Revelation to the Ancient Church, which is represented in the Old Testament by the patriarch Noah. This Ancient Word was composed of the doctrinal things which were known to those of the Most Ancient Church. (A. C. 1068.) This Ancient Word was twofold in its construction, namely: (1) Traditions handed down by those represented in the Old Testament by Cain. (A. C. 609.) (2) Direct Inspiration reduced to a definite form or code by those represented in the Old Testament by Enoch, and preserved for posterity. (A. C. 609.)

     This Ancient Word is described in several passages of the Writings, among others in A. C. 2897; S. S. 102; A. R. 11; T. C. R. 279.

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It was written in a significative, representative, and correspondential style, and was verbally inspired by the Lord. For it was, to quote the words of the White Horse, "with respect to its inspiration similar to the Word we possess." (No. 6.) And, to quote from De Verbo XV, it "was written purely by correspondences, as is our Word." Hence it was "Divine, or Divinely inspired, like our Word." (ibid.) The Ancient Word, however, differed from our Word in this, that the correspondences by which it was written "signified celestial and spiritual things more remotely " than do the correspondences of our Word (T. C. R. 279); or, in other words, the spiritual sense of the Ancient Word was not as apparent in the literal narrative as in our Word. This fact is referred to in Psalm 78:2, where it is written: "I will open my mouth in a parable; I will utter dark sayings of old." (A. C. 66.)

     In this connection, I may perhaps be allowed to quote part of a letter received by me twenty-three years ago from the late ever-to-be-beloved Bishop Benade; upon my giving to him a copy of the Book of Enoch. The Bishop wrote: "It was a kind thought to send me that Book of the Ancient Church. . . . De Verbo shows clearly the origin of the Book. Enoch was not a Prophet, but an Antiquary,-the first in the world's history. It is an interesting puzzle that this Book should have come down to us by way of Ethiopia which just now is interesting England."

     Second. Where was the Ancient Word used?

     The Writings tell us that the Ancient Word was used on both sides of Jordan in Canaan (A. C. 1238), and also in the surrounding countries, which are thus named: "Various kingdoms in Asia, such as Syria, Mesopotamia, Arabia, Chaldea, and Assyria, and also Egypt, and Zidon and Tyre." (De Verbo XV.) Also in Nineveh (T. C. R. 279), Ethiopia, Lybia, Philistia. (A. C. 1238.) Further, that "in course of time it was diffused into Great Tartary, and thence downward as far as to the Euxine Gulf (i.e., the Black Sea) and thence again into all the countries of Africa. (Coronis 39) Thus the Ancient Word was spread over a much wider area than was covered by the Most Ancient Church; for that Church seems to have been practically confined to the region of Palestine itself.

     Realizing the wide area over which the Ancient Church and the Ancient Word were spread, one can better understand the statement of the work on The Divine Providence which asserts that "that religion has been transplanted into the whole earth from the Ancient Word." (D. P. 254)

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This will be more clearly seen when we deal with the influence of the Ancient Word.

     Third. In what language was the ancient Word written?

     There can be little doubt that the only answer to this query is that the Ancient Word was written in Hebrew, and most probably in the most ancient form of that language, which was unlike the present Hebrew, inasmuch as its letters were rounded in form. (See H. H. 260; De Verbo IV.) The Hebrew is the most ancient form of speech, and Moses copied so exactly the first seven chapters of Genesis from the Ancient Word that it is declared in De Verbo XV: "Not one little word is wanting." Moreover, in this same chapter of De Verbo, a Hebrew word is given as the name of a book of the Ancient Word.

     Fourth. What portions of the Ancient Word are now extant?

     The Writings reply to this query that the Ancient Word is still preserved "among the people who live in Great Tartary " (T. C. R. 279); and they give the further information that the worship of these people is still performed according to the Ancient Word.

     No copy of the Ancient Word has yet been found by any European. But whilst this is so, portions of the Ancient Word have been incorporated in the Word we now possess as the Old Testament.

     It appears that the Ancient Word, like our Word, contained both historical and prophetical books (A. C. 2686; De Verbo XV), and "the historical parts of that Word were called `The Wars of Jehovah,' and the prophetical parts were called 'Enunciations.'" (De Verbo XV.)

     Doubtless there were books in the Ancient Word which are not in our Word, but those which are quoted are reproduced in very interesting portions. From the historical books of the ancient Word, called the "Wars of Jehovah," Moses, under Divine inspiration, took Numbers 21:14 and 15, as follows: "Wherefore it is said in the Book of the Wars of the Lord, what He did in the Red Sea, and in the brooks of Amen. And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab." In A. C. 2897 this is said to refer to the Ancient Word. (See also De Verbo XV:2)

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From the prophetical books of the Ancient Word there are two quotations in our Word; one from the Book of Enunciations, and the other from the Book of Jasher. In both the Authorized and Revised Versions of the Word, the Book of Enunciations is miscalled "They that speak in Proverbs."

     The quotation from the Book of Enunciations is in Numbers 21:27-30, and is as follows: "Wherefore they that speak in proverbs 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, and the lords of the high places of Amen. Woe to thee, Moab! thou art undone, O people of Chemosh; he hath given to his sons that escaped, and his daughters, into captivity unto Sihon, King of the Amorites. We have shot at them; Heshbon perished, even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba." (See De Verbo XV 3,4.) The quotations from the Book of Jasher are two. The first is in 2 Samuel, and the second in Joshua. The passages read: "Also he bade them teach the children of Judah the use of the bow; behold, it is written in the Book of Jasher." (2 Samuel 1:18.) "Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, 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. Is not this written in the Book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day." (Joshua 10:12, 13)

     It is recorded that Swedenborg met Moses in the spiritual world, and that he told Swedenborg that he had seen the Book of Jasher in the Ancient Word there. (S. D. 6107.) Finally, as to the portions of the Ancient Word incorporated in our Word, it is to be recalled to mind that "the first seven chapters of Genesis exist in that Ancient Word, and that not the least word is wanting." (S. S. 103; De Verbo XV; T. C. R. 299.)

     Fifth. What influence of the Ancient Word can now be traced?

     The very asking of this question takes for granted that there are evidences of the influence of the Ancient Word in the world today; and, indeed, this is found to be the case. Of course, this must needs be largely a matter of conjecture. In the absence of the Ancient Word itself no definite proof of its influence can be produced.

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     The Writings declare that, down to the time of the Second Advent, the worship in Great Tartary was conducted according to that Word. (See Coronis 39 and A. R. 11.) Further, they assert that "the religions of many nations have been derived and carried over from that Word, as from the Land of Canaan, and various places in Asia into Greece, and thence into Italy, and through Ethiopia and Egypt into certain kingdoms of Africa." (De Verbo XV.) Many gentile nations undoubtedly received their religions from the Ancient Word. (See De Verbo VI.) There are unmistaken signs in many of their sacred books which suggest this origin of so-called pagan religions. For example, The Book of the Dead in Egypt; the Vedas in India; Ovid's Metamorphoses; The Monotheism of China (see NEW CHURCH LIFE, 1904, P. 319); The Bramah Book Krishna, the Lord of Love (NEW CHURCH LIFE, 1904, p. 40) With its Golden, Silver, Copper, and Iron Ages and the religion of Slam, which "looks to the coming of God in human form." (NEW CHURCH LIFE, 1905, p. 635) These and many other similar characteristics leave little doubt that these books owe their origin to the Ancient Word.

     In further evidence, we would call attention to four most deeply interesting articles by George Wallis, of South Kensington Museum fame, which appeared in the INTELLECTUAL REPOSITORY for March, April, and May, 1853, followed by another article in THE NEW CHURCH MAGAZINE for October, 1889, all under the heading, "Traces of the Influence of the Ancient Word in Mongol, Tartary, and Thibet." These articles afford a rich mental banquet for those who love to find confirmations of revealed truth. They will well repay a most careful perusal. Moreover, the revelation of Divine Truth given in the Writings declares that "the old Sophi derived this custom (of representative writing) from the Ancient Church, which was dispersed over a great part of the Asiatic world." (A. C. 1328, 2385, 4442)

     Sixth. How and why did the Ancient Word disappear?

     The answer to this question is but a brief one. It may be given in the following express words of the Writings: "Because that Word was full of correspondences which remotely signified celestial and spiritual things, and thence began to be falsified by many, therefore, by the Divine Providence of the Lord, in process of time it disappeared, and was finally lost; and another Word was given, written by correspondences less remote." (S. S. 102.)

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It is impossible to say just how the Ancient Word disappeared, but it may be justly concluded that the priests who increasingly falsified it would gradually withdraw it from the people, that they might the more easily exercise their love of rule over them, and also that the many wars in which the people engaged would cause them to take less and less care of their sacred books.

     Seventh. Where is the Ancient Word hidden?

     The Lord has answered this inquiry in T. C. R. 279 as follows: "Concerning that Ancient Word, which had been in Asia before the Israelitish Word, it is permitted to relate this news, that it is still reserved there among the people who live in Great Tartary." (See T. C. R. 266 and A. R. 11.) "Great Tartary," in the Middle Ages, meant the central belt of Central Asia and Eastern Europe, from the Sea of Japan to the Dnieper, including Manchuria, Mongolia, Chinese Turkestan. . . and the Crimea. . . .But latterly the name Tartary had a much more limited signification, including only Chinese Turkestan and Western Turkestan." (Chamber's Encyclopedia.)

     Somewhere, therefore, in the vast belt of Central Asia, rests the first written Word of the Lord to man. It is in the Divine keeping, and awaits His time to come forth as a wondrous confirmation of, and containant of, the revelation of the will, the infinite love, of our Heavenly Father.

     Eighth. What efforts have been made to find the Ancient Word, and thus to restore it to the Church?

     This is a most interesting question, and to reply to it by a diligent search in the abundant records of the past literature of the Church has been an arduous labor, though productive of intense delight. First, let us meet an objection to the search which has been heard. It has been asked: What would be the use of the Ancient Word if found, and who would be able to decipher it? To these objections, surely the sufficient answer is that the Lord has expressly urged the Church to seek for that Word. It is written concerning this Word: "Seek for it in China, and perchance you may find it there among the Tartars." (A. R. 11.)

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     A really serious and well-sustained effort to find the Ancient Word has yet to be made by those in the Lord's New Church. One or two attempts to seek for it have been recorded in the literature of the Church. To make a really serious search for the Ancient Word among the Tartars will necessitate great learning, immense patience, and considerable means. No light labor will accomplish this task. But of this we may be assured, that the Lord in His own good time, and just when it is best for the Church, will provide both the men and the means. That the time will come, and that a great use will then be performed, must follow from the Divine exhortation: "Seek for it!"

     The first mention in the literature of the Church of a search for the Ancient Word is found in THE NEW JERUSALEM MAGAZINE for the year 1790,-the first magazine published in English in the interests of the New Church, and edited, the reader is informed, "By several members of the London Universal Society for the promotion of the New Church." (Title-page.) The reference to the search for the Ancient Word is made in a footnote appended to the "Introduction " found on p. 11. It is as follows: "In Apocalypsis Explicata [it should be Revelata], Swedenborg advises us to seek for this old Word in Great Tartary, where he affirms it will be found, and a gentleman of veracity has discovered fragments and traditions of it at Bagdad, where he resides. This is the Word cited in the Book of Numbers, Joshua, etc. This Word also removes a great difficulty, as the antiquity of sciences among the Oriental nations is thus explained, a knowledge which could not originate so late as the time of Moses."

     A further footnote referring to the Ancient Word appears on page 237 of the same magazine, but only to assert that "concerning this Ancient Word the author speaks more particularly in other parts of his Writings, and describes it as a Revelation that existed in the Ancient Church, prior to the Mosaic Word." This note is appended to a portion of the Work entitled De Verbo, or Concerning the Word, which was translated and printed in this precious magazine.

     The next reference to the search for the Ancient Word is found in a more definite and detailed form in "The First Reports of the London Society," published February 20th, 1807. This Report-a precious treasure in possession of the present writer-is signed by J. A. Tulk, Treasurer, and by Jas. Hodson, Secretary. On page 3, it is stated:

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     "A correspondent communicates the following anecdote, relative to the Ancient Word preserved in Great Tartary:. . .'A medical gentleman, of the name of Goodyer, belonging to the Thames East-Indiaman, which sailed from England in the year 1798 for China, was commissioned to enquire for the Ancient Word of the Tartars of Canton. From a former intercourse with that nation he understood the Mantchou language, and upon his arrival at Canton he procured a copy of that Word from a Tartar Mandarin of his acquaintance. It formed a large volume, and in a letter which he wrote he said it cost him dear, and that he knew it to be the Tartar Word, probably from comparing the passages inserted in our Word, the references to which were given to him from the True Christian Religion, n. 279. It was not written on paper, but on the rinds of some tree. On his voyage home, the ship touched at Calcutta, and there Mr. Goodyer sickened and died. His effects were sold for the benefit of his widow, and among them the copy of this Word.' Our correspondent adds: 'I hear this with some regret; but it was suggested that the book might fall into the hands of the learned Society of Asiatic Researches at Calcutta, which, from the objects of it's studies, it's known zeal in the promotion of Asiatic learning, and from its being better versed in the oriental dialects than the learned in Europe, might providentially be led to translate it, and thus the end in ascertaining the discovery be speedier answered. A gentleman by the name of Watts, who is now in Calcutta, remained to make enquiries after the fate of the book, and also to procure another copy from Canton if possible.' In addition to this relative information, we have the pleasure to announce to the friends in the New Doctrine that our worthy correspondent, M. Parraud, writes from Paris that, in the years 1789, 1790, there was published in that City a complete Tartar Mantchou Dictionary, which is to be followed by a grammar on the same language. Thus the means are actually provided in Europe for ascertaining the authenticity of the Tartar, or Ancient Word, whenever a copy of it can be obtained from China, which we do not despair of procuring, notwithstanding the unlucky occurrence which has hitherto prevented it. In some future Report we intend giving some account of the Tartar Mantchou language, in which the Ancient Word in Tartary is written, together with a specimen of the Tartar writing."

     The next reference to this important search is made in the very first volume of THE INTELLECTUAL REPOSITORY for April-June, 1812. This reference immediately follows an article entitled "A Short Enquiry towards Ascertaining the Genuine Book of Enoch." (Pp. 81-84.) The reference is in these words:

     "It is suggested as a circumstance not wholly improbable that the part of the Book of Enoch; which treats upon the correspondences of natural things with spiritual things, and which, as declared, was especially written for the instruction of the Ancient and future Churches, may hereafter be found to accompany the Tartarian Canon of Scripture, consisting of the 'Wars of Jehovah,' the 'Prophetic Enunciations' and the Book of Jasher; for this Ancient Word, being written by mere correspondences, and thus more remotely from the literal or obvious sense than the Mosaic Word, must necessarily require such a key or system to unfold its internal and genuine sense, and this Book of Enoch, being originally written or composed with such principal design, it seems highly probable that those Ancients who conveyed that Word to Tartary would not have neglected to retain a work so essential to the understanding of that Divine Coder.

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Without such a key, or an immediate revelation, that Ancient Word would be wholly unintelligible to the Tartars at this day, which, there is reason to conclude, is by no means the case, forasmuch as they are represented to be in a superior light from the possession of that Word, and upon which, it is also said, their Divine Worship is founded; and hence they must, of consequence, be in the understanding of its contents.

     "It is with pleasure we add that a literary gentleman, high in office in Bombay, has been written to and requested to procure another copy of that Ancient Word from China, and also to make enquiry after that copy which was procured and accidentally retained in Calcutta, as it stated in the London Report for 1807.

     "The advantages of opening an interior communication with the Tartarian Church, through the instrumentality of that Divine Ancient Word, which is connected with the Mosaic Word, and with which, in its internal sense, it fundamentally accords, provided the Divine Will should ultimately favor our efforts, will be easily appreciated by the members of the New Church in Europe."

     Such an emphatic announcement in THE INTELLECTUAL REPOSITORY would indeed raise high hopes in the minds of those devoted to the interests of the Church. But, alas! those hopes were doomed to disappointment; for no reply from this "literary gentleman, high in office in Bombay," is recorded as having been received at any time.

     No less than forty years elapse before we meet with any further account of any renewed attempt to obtain a copy of the Ancient Word. In THE INTELLECTUAL REPOSITORY for November, 1852, there is an article entitled "Researches in Respect to the Ancient Word." It is by the then Editor, the Rev. J. H. Smithson, but, of its ten and a half pages, all but three are filled by letters from M. le Boys des Guays, the Rev. Wm. Bruce, and a certain "Dr. R.," whose signature to his letter to the Rev. Bruce consisted of the initials "T. O. R."

     This "Dr. R.," or "T. O. R.," was residing in Paris, where M. le Boys des Guays met him.

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He speaks of him as a convert to the New Church, and says he is "a German, and is a real phenomenon." Further, M. le Boys des Guays says of him: "He speaks and writes easily the greatest part of the living languages, knows the ancient languages, and is quite master of modern Eastern languages; the Turkish, having lived a long while at Constantinople, the Chinese, the Tartar, Finnois, Mongol, etc. Doctor in Philosophy, and member of the Asiatic Society of France and Germany, he maintains a correspondence with the learned men of all nations, even with men of letters in China." Truly "a real phenomenon," one would imagine!

     The Rev. Wm. Bruce, upon whom "Dr. R." had called when in London, says of him: " He has lectured in King's College on Oriental Languages and Comparative Philosophy, and is the author of several works, the most important of which is one on 'The Languages, Literature, etc., of Central Asia,' which has been crowned by the Royal Academy of France, but not yet published." (P. 405.) One would naturally be disposed to say that this "real phenomenon" was just the man for the great search desired. It is recorded that M. le Boys des Guays talks with him, and finally "Dr. R." is engaged to seek for the Ancient Word. "Dr. R." sets to work to examine the oriental literature and the catalogue of the National Library of France, and finds two peculiar Chinese works, namely, The Enunciation of the Wisdom of Ancient Times, and The True Record of the Origin of Creation. Of this latter work, "Dr. R." says: "This is the most ancient book known to the Chinese and the Tartars; it is, they say, as ancient as the art of writing itself." (P. 406.) But, alas! upon examination, these Books had no relation to the Ancient Word. It is true that the account which "Dr. R." gives of these books is intensely interesting, and some most welcome things are told of the Chinese, especially of the "Mantchous " or " The Tartars of China." (See note at bottom of p. 408.) The learned Editor, the Rev. Dr. Smithson, in his article, adds: "Our readers will no doubt feel gratified at the attempts now made to ascertain something respecting the Ancient Word, and our sincere thanks are due to "Dr. R." for making these attempts. Whenever it shall please Providence to permit its being discovered, it will certainly be a confirmation of Swedenborg's statement and mission." (See p. 410.)

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     In conclusion, despite all these hopes, aspirations, and efforts to find it, the Ancient Word remains hidden from the gaze of those who have yet been called into the New Church of the Lord, and who alone can know of its priceless worth. But let it never be forgotten that this Divine Book is an immediate Revelation from the Lord, that it is an all-essential link in the chain of Divine Revelations, that golden chain which unites the very heavens as one in the sight of the Divine, and which also unites the other world with this.

     That Ancient Word cannot really be "lost." It is unthinkable that it has been entirely destroyed, or why should the Scriptures of the Second Advent exhort the members of the Crowning Church of all the ages to "seek for it in China." (A. R. 11.) The Lord has it in His keeping. He is ever mindful of His own. And in His own good time, doubtless " by ways we know not " (Is. 42:26) He will cause this Lamp to burn once more with all its Divine brilliancy before the eyes of men, to be a still further Light on the path of life.

     Meanwhile, in trustful patience, the obvious and glorious duty of every loyal member of the Lord's New Church is to make the most of the Trinal Word now extant,-the Words of the Old Testament, the New Testament, and of the Writings of the Church,-to stand with unflinching firmness for their Divine Authority, to be diligent in the study of them, and faithful in the application of their holy teachings to the uses of this, our earthly life. And then-then-if not here, still in the great hereafter, they shall see that Ancient Word, more remote in its spiritualities than our present Words. Then and there shall they realize the promise of our Heavenly Father: "For whosoever hath, to him shall be given, and he shall have more abundance." (Matt. 23:22.)

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LEADING INTO TEMPTATION 1926

LEADING INTO TEMPTATION        W. F. PENDLETON       1926

     "Lead us not into temptation." (Matthew 6:13.)

     The Lord's Prayer is a prayer addressed to our Lord Jesus Christ; for He, in His glorified Human, is our Father in heaven. His Name is His Word, which is to be hallowed, kept holy. His kingdom is His New Church in heaven and on earth, in which His will alone is done. The daily bread is all natural and all spiritual nourishment; for bread is all that which comes forth from His mouth, giving life to angels and men. We are forgiven in the degree that we forgive. As we love, so shall we be loved by God and man. To the Lord Jesus Christ is the kingdom, and the power, and the glory, God over all, blessed forever.

     It is commonly supposed that the Lord is the cause of evil, and that He leads men into temptation. The words in the Lord's Prayer, "Lead us not into temptation," would seem to justify this view, when regarded from their merely literal meaning. The Lord also said to His three disciples in the garden of Gethsemane." Watch and pray, that ye enter not into temptation." (Matt. 26:41.) But the teaching of the Heavenly Doctrine is that the Lord does not bring evil upon men, nor lead them into temptation in any manner; but He permits evil, and so permits men to suffer temptation, on account of the uses that can be accomplished thereby, which are many and various.

     The Divine permission of evil, however, produces the appearance that the Lord is the cause of evil, and this appearance exists in the literal sense of the Word, because the letter of the Word is written for children, and for men who are children in thought. It is for these that the Lord taught men to "pray that they might not enter into temptation."

     But for the spiritually intelligent, the teaching is now given that temptation does not come from the Lord, but from evil spirits, or from the evil itself which they inspire into men. This appears even in the Lord's Prayer itself; for immediately after the petition, "Lead us not in temptation," the words are added, "but deliver us from evil."

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This is at once said, in order that the discerning eye may see that evil is the thing from which man is to be rescued, not from temptation, except so far as he is delivered from evil. For when evil is removed, and a man is thereby set free from the power and dominion of evil spirits, he no longer suffers temptation, but is a spiritual or regenerate man. Such a man does not seek to be delivered from temptation, but from the evil which is the cause of it. It is like the case of the sick man who desires relief, from pain, not reflecting that what he needs is relief from the disease which causes the pain. For temptation is interior pain or distress of mind, and a man who thinks only according to the appearance desires above all things to be delivered from this pain or anguish of spirit which In the Writings is-called "temptation."

     The petition, "Lead us not into temptation," is therefore the prayer of children and the uninstructed, who do not see beyond the appearance, and who think that deliverance from temptation is deliverance from evil, as it is with a man who thinks the removal of pain is the removal of the disease itself. If he should enter into temptation before the time, he would fall; he would yield in the battle; for spiritual love is not yet firmly implanted in him.

     As we have said, the Lord does not lead into temptation, but permits it, in order that man may thereby be delivered from evil. Children, and men who are children, are led to pray "not to enter into temptation," because they cannot as yet be admitted into them. For they have as yet no spiritual understanding of the Word. What do little children know of the things of spiritual intelligence? So long as they are in the appearance of the letter, their states are spiritually immature, and are thus incapable of entering into spiritual temptation. The words of the text are expressive of their immature state. It is as if one prayed that he might not be led into a state for which he is not yet prepared. Before the period of adult age, or before the period of instruction in genuine truths, there is not spiritual strength for the combat, nor spiritual enlightenment to guide in the tortuous paths of the regenerate life. Before the maturity which follows the interior reception of spiritual truths, a man thinks from others, and not from himself; he trusts in the strength of others, and not in his own; he walks in the sphere of their understanding, and not from any light in his own mind.

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     The reason why there is no spiritual temptation, thus no opening of the spiritual mind, before adult age, or before instruction in the spiritual truth of the Word, and no formation of a spiritual understanding of truth,-the reason is just this: There must be a spiritual love of truth in the mind, before there is strength for the combat, for the war of the regenerate life. Power is inspired by the Lord where there is knowledge and understanding, where there is spiritual enlightenment, where there is spiritual affection. Where these are, there is spiritual power from the Lord, the exercise of which brings spiritual growth, spiritual prosperity. Otherwise there is mental darkness, no progress, a standing still of spiritual life. It is a fundamental truth that the spiritual mind is opened, and man is introduced into consociation with the angels, in no other way than by what is called in the Heavenly Doctrine "temptation combat,"-spiritual war against the falsities and evils, the hosts of hell.

     We must understand what is meant by temptation in the Writings. The common idea of temptation is, that it is something which entices, which allures or solicits to do wrong. This may begin, and often does begin, real temptation, but the word itself means trial, and it is used in this sense in the Writings throughout. It is the trial that attends the combat against the evils of the mind and heart,-the distress that is felt in resisting the delight of evil; for every evil has its own delight. Hence the teaching that temptations are the means by which the spiritual mind is opened, and thus the means by which man is introduced as to his spirit, while yet in the world, into the company of the angels, and into the presence of the Lord.

     That is to say, temptations are the means by which evils are removed; and when evils are removed, the spiritual mind opens as of itself. And let us remark here that the spiritual man prays for the removal of evils, but the natural man prays for the removal of temptations, even as the sick body longs for the removal of pain, and not for the removal of its cause.

     The spiritual man, therefore, is not to pray that temptations be removed from him, but he is to pray for the removal of the evils which cause them. And the prayer is not so much a prayer in the form of words as it is the prayer of actual resistance.

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The supplication for help in the combat against evil is essential prayer to the Lord, and it is the prayer that is effective; for the Lord then enters and fights the battle for us. This supplication, this entrance of the Lord, this resistance to the hells in man by the Lord, this victory over them, is the meaning, is the fulfilling of the words of the prayer, "Lead us not into temptation, but deliver us from evil." Amen.

Lessons: Psalm 46. Matthew 6:1-15. A. E. 940:2 SOURCES OF EARLY CHRISTIAN THOUGHT 1926

SOURCES OF EARLY CHRISTIAN THOUGHT       Rev. HUGO LJ. ODHNER       1926

     (At the Twelfth General Assembly, 1916.)

     Continued from September issue, p. 598.

     PAUL AND THE MYSTERY CULTS.

     Now the idea of seven spheres had entered even into the Apocalyptic literature of the Jews. We recognize it there in the form of angelic hierarchies. When Paul, in his Epistle to the Romans,* says that "neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord," this would be quite unintelligible, except in the light of current beliefs.
     * Romans 8:38, 39.

     Paul had found the Christ, the Messiah of the Old Testament and the Apocalyptic. He also realized that this Christ was the Word, the Logos of the Hellenizing Jews. But, besides this, he was able to present to the gentiles the Savior-God they needed,-the god, the power of whose NAME would open the brazen "gates of death and of hades" and break the tyranny of the "prince of this world," the power of matter, the Kosmo-Krator which controlled the demons of the air, the lowest and sublunary sphere of the heavens. "We wrestle not," he explained, "against flesh and blood, but . . . against the world-rulers of the darkness of this age, against wicked spirits in heavenly places." (Eph. 6:12.) And Paul expected some day to see the Son of God descending from the heavens, even as He had, after the Resurrection, ascended.

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And then the dead in Christ (no others*) would be raised, and all, dead and alive, who had faith in His Name, and had been sealed by the symbol of His baptism, would, as members of His mystical body, be caught up in the clouds and meet the Lord in the air (I Thess. 4:17); and then the judgment of the spheres would commence. To show that not only the "prince of the world," but also other angels, were evil, Paul exclaims, "Know ye not that we (the saints) shall judge angels?" (I Cor. 6:3.) Christ was to ascend again into the empyrean, the eighth heaven, above every name that is named. And His saints, ascending after, would find the enclosing powers yielding to His name, and so could pass in safety to the abodes of the blessed.
     * Compare E. J. Pratt, Studies in Pauline Eschatology, Toronto, 1917, pp. 80, 148, 153.

     Now, was not this a great mystery? Yes, Paul was a mystic when appealing to the pagan world. For the world was full of mystery religions in his time,-ancient mythological survivals which had been recently reformed through oriental influences. There were the mysteries of Attis, and of Cybele, and of Mithras; in Greece, the Eleusinian mysteries; in Egypt, the new cult of Isis; and Osiris (Serapis). Each and all claimed to transmit to the initiates the ancient secret of the Soul's salvation. A certain universal truth,-the truth concerning conjunction with God as a necessary condition of salvation,-lay as a substratum beneath the copious falsities of these cults. But there was no perception about the means of this conjunction. The thought ruled that, if you could only shake off the dust of earth, the confining matter to which you were bound,-you would also shake off all impurity, and all the passions which the soul had taken on when it descended into the world. Immortality conferred purity, it was thought. Sin was not in man, but in matter, in the environment. (This was the Modernism of that day, you see.) Virtue, therefore, was not considered necessary. Profligates could be priests, harlots initiates; and the rites-the mere beholding of which would better man's lot in the after-life-might include wild and unspeakable orgies. Or, again, severe penances and ascetic abstentions, vegetarianism or celibacy, might be the price of salvation. It was magic rather than religion; and the secret doctrine to which the initiation led up was the ancient pantheism,-the doctrine of the innate identity of the soul with God.

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But this would be dressed up in the garbs of a symbolic nature-worship for the benefit of the lower orders of initiates. The Savior-god, like Attis or Adonis or Mithras, was not the only god acknowledged. The other gods also were given a new lease of life.

     And now, fancy Paul explaining Christianity in these terms! Peter and the other apostles were horror-stricken, Paul called Baptism an initiation, and the Christian brotherhood a Mystery! "The Jews seek after a sign," he said, "but the Greeks seek after wisdom." (I Cor. 1:22.) And so he preached (as he himself explained) " to make all men see what is the fellowship of the mystery, hidden from the aeons in God, who created all things through Jesus Christ, in order that the manifold wisdom of God, according to the purpose of the aeons which he purposed in Christ Jesus our Lord, might now be known through the church unto the principalities and powers in heavenly places." (Eph. 3:9-10.)

     But Paul did not mean to endorse the full range of pagan belief. "Beware," he said, "lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the elements of the cosmos, and not after Christ. For in Him dwelleth the Pleroma of divinity bodily." (Col. 2:8, 9.)* "He is the head of all principality and power," He has "spoiled principalities and powers," "triumphing over them."
     * For the pleroma (fulness) of God, see also Col. 1:19; Eph. 1:23, 3:19. "Aeons" is a term used by the pre-Christian gnostics to mean emanations or successives, but stands also for periods of creation. These expressions recur in later gnostical systems.

     Paul was simply trying to translate his message into Greek. He was trying to answer the burning questions of his day.* The thought of the cosmic circles and their unearthly guardians was gripping the world. And when we add to this thought the terrible nearness of this unseen world of terror, we may see that superstition waited upon every man. There was a constant search for oracles and miracles. Men were not only the pawns of the mighty gods and demons of the spheres; there were also these small ones, these thousands of demons that lived in every nook and corner, sending illness and death, or at best ill-luck. There were myriads of taboos that had to be observed.

645


None was exempt. We are told that the Emperor Augustus one day came near being assaulted by his soldiers. Augustus, or his genius, was even then being worshiped as a god.
His was a lucky star. But he pathetically explained that on that day he had put the left shoe on the wrong foot!
     * This is well shown by Pratt, op. Cit., p. 178 and p. 187.

     How could Christianity possibly have extricated itself from such a dominant sphere of thought! Athenagoras, in his famous apology, does away with neither Greek nor Jewish beliefs. No. He says that the gods created at the beginning were really the angels, who had free will, with the consequence that some of them fell, by abusing the governments entrusted to them; and now they haunt the air and earth as exiles. Some, like the "prince of matter," were the sons of God who married the daughters of men and begat giants, in the wicked days before the Flood.* The giants were the Titans, of course. And their souls are now demons, which eagerly lick the blood of pagan sacrifices.** In A. D. 250 or thereabouts, Origen, the great light of the Eastern Church, himself argues seriously, from the Book of Job and from science, that the stars are sentient, rational beings.*** Each star was the prison for some soul, condemned for some misdemeanor committed before creation. In fact, the universe was made by God for an arena in which lost souls could work out their redemption. But then, Origen was not very orthodox. None of the early Fathers were, and especially if they lived in Egypt, the country of free thought.
     * Gen. 6: 2-4; 1 Enoch i.
     ** Athenagoras, Pica, chaps. 14-26.
     *** Job 25:5; Ep. of Jude 13. Origen, De Princ. vii. This prevalent notion harmonized well with the idea of the stars falling down at the last judgment.

     The Writings tell us that there was no formulated doctrine with the early Christians, except the doctrine of love and charity from the Lord. This was sufficient for salvation; and as long as it was present, or wherever it was present, there was a very needful tolerance-unless essential doctrines were denied. Then the Fathers thundered. But, in general, the thought of the church was wide and varied, each element serving its use as a shifting mirror for the internal truth. The whole was at first sanctified with illustration and perception of the deeper truth. The conceit of dogmatism and philosophy came only gradually.*
     * Compare, for instance, the rather amusing ravings of Hippolytes, the heresy-hunter, against Callistus, in Refut. Of all Heresies, ix., ch. vii.

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     THE EARLY IDEA OF GOD.

     We may easily see, I think, that there was a strong appeal to the gentile mind in Paul's declaration that the real Savior-God, the "Desire of nations," had come. The Lord was not a legendary figure, but a vivid personality, to whose mission a cloud of witnesses testified. There was no guesswork, no myth, nor priestly fable; but the hands of the disciples had actually touched "the Word of life" in His human form. And their eyes had seen Him ascend into heaven. And He was Love Itself. His Gospel came to the simple and the downtrodden, to slaves as well as to masters. His religion inculcated pity and compassion; and aimed to uplift those who had fallen beneath the Juggernaut of worldly progress. He was truly Godlike, and there need be no political flattery in the hymns raised to Him.

     New Churchmen, in these days of the Second Advent, look abroad upon the world and see the natural good performed by the Old Church, and the natural truth that science is dispassionately disclosing. They see the old creeds forsaken by many, and seeds of spiritual truths being recognized here and there. They see churches closing their breach, and joining in common movements for the social redemption of men. Now it is always so at the end of an age. The old falsities, in their cruder forms, lose the power to deceive. Philosophy proclaims a pantheistic monotheism, and advocates morality in the stead of religion. And there springs up the desire to indulge in what the Writings call "syncretism" (church-union).*
     * Compare S. D. 5662a.

     Even as the New Church stands aloof from such a movement, so did the first Christians insist upon the essential difference of their religion from that of the pagans. No difficulty would have been experienced in installing Jesus as one of a pantheon of gods. In fact, Alexander Severus, in his chapel of heroes, had an image of Christ together with those of Orpheus, Abraham and Cicero, and intended to raise a temple to Him besides. If he had, perhaps there would have been no more persecutions, nor any Christian Church.

     The gods of the ancient religions were being identified. It was discovered that they were all the same; Zeus was Serapis. They were all "planetary spirits" or "savior-gods."

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Moreover, all of them required an abstract and inscrutable infinite as a common background. There was no need to quarrel about the names. But the Christians held back. Christ was not only a savior-god; He was incomparable; He was at once the Redeemer and the Creator,-the Logos. The entire pleroma of Divinity dwelt in Him bodily. The created world was His creation, not that of an evil power.

     The Jewish converts seem to have had no clear idea about the relation of the Son of God to the Father. You can see that in the Epistles. Paul talks of Christ's intending to hand over the kingdom to the Father after the judgment had been performed. (I Cor. 15:24.) The Jewish God was still hovering in the background of their thoughts. Jesus was Divine, but not identical with God. As a person, He stood in a lower place,-a pleader for mankind. They were in obscurity. In their case, it was obviously true that they did not worship, but only came "to honor" Christ "as the cause of which man has salvation; . . . as the mediate cause, which is below the essential cause, and outside of it." (T. C. R. 700.)

     The pagan converts had less difficulty, in that they had no supreme God with whom to contrast the Lord. The abstract infinite, which philosophy assumed, left them cold, and inspired no love or worship, or even thought. It was a mere abstraction. Christ was their Savior, and they prayed to Him only, and needed none else. Wherever Christianity was really planted in good soil, there all the old gods were automatically reduced to the level of evil and conquered demons. Jesus was God, and they were anxious to give Him all glory, from the instinctive craving of their souls for a Divine Human. He was Creator; He was the First and the Last.

     THE INFLUENCE OF PHILOSOPHY.

     But the trouble lay in philosophy,-the old philosophy of paganism.* The early converts had no time for philosophizing. They were girding themselves for works of repentance and charity, and their watchword was, "The Lord cometh!" But in the second century they were forced to meet philosophy on its own ground. Christianity became a philosophy, and its first fruits were indeed very satisfactory.

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Athenagoras, for instance, (177 A. D.), makes the following lucid explanation of the trinity:
     * An interesting work on the point is The God of the Early Christians, by A. C. McGiffert, N. Y, 1924.

     "The Son of God is the Logos of the Father in idea and operation. For after the pattern of Him and by Him were all things made, the Father and the Son being one. . . . The understanding and reason of the Father is the Son of God. . . He is the first product of the Father, not as having been brought into existence (for from the beginning God, who is the eternal mind, had the Logos in Himself, being from eternity logical); but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes. . . .The Holy Spirit we assert to be an effluence of God. . . ." (Athenag. Plea, ch. X.)*
     * It is to be noted that the Apologist is quite silent about the human nature or essence of Christ. But Words for the New Church (vol. ii., pp. 181-183) contains fuller citations from the Christian Fathers. Callistus (Bishop of Rome about A. D. 210) is there credited with the following, which closely resembles the true doctrine: "The Father, who was in the Son, took flesh and made it God, and uniting it to Himself made it one. The Father and Son was, therefore, the name of one God, and this one Person cannot be two."

     Unfortunately, all were not so clear. Justin Martyr, in his famous Dialogue with Trypho the Jew, says:" I shall attempt to persuade you that there is . . . another God and Lord, subject to the maker of all things." (Ch. lvi.) The Lord, to Justin, who was a converted philosopher, was not the Final Cause, the Supreme.

     But the Apostolic Church, although in obscurity, "did not know anything of a trinity of three Divine persons from eternity" or of a "Son from eternity." (T. C. R. 175.) Arius was the serpent in the paradise of the early church (T. C. R. 638), but that serpent was essentially there from the beginning, in the form of the craving for a philosophical and natural explanation of God. Philosophy, without the aid of spiritual thought, was unable to see that God, in His infinity, could have descended into the world of men. God, in the Platonic concept, was apart and aloof from creation. Christians were willing to give to Christ all Divine functions and powers, but they drew a line between Him and the Supreme.

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The feeling they had is explained in the following passage from the work on the Athanasian Creed:

     "It was permitted them to say three Persons, for the reason that in the beginning there could be no thought except of Jehovah God, the Father, the Creator of the universe; and it could hardly be thought that the Lord was He; wherefore that was useful. It seemed to them to be a thing that could not be received, that the Creator of the universe descended and became Man. The idea of Jehovah, as filling all heaven and all the world from His presence and His providence, this alone would stand somewhat in the way of that. . . ." (166.)

     The nearest approach to the conception of Father and Son as one is found in the systems of the Docetists,-certain heretics who regarded the incarnation of the Lord as an appearance, a mental thing, a notion something like that of the Tulkites in the New Church. But this conception did not satisfy the facts, and could not survive.

     PERSONIFYING THE LOGOS.

     Christian thinkers then started out upon the dangerous path of Platonizing. For Plate and much of the world there was a plane of real "ideas" outside the realm of matter,-a world of pure reason, of pure "Logos." And since this was above the material realm, it was divine. It was called the pleroma,-the fulness. And it consisted of emanations from God, called Aeons. The first emanation was called the Logos, and this Logos was personified by some as a Son from Eternity, while others held that it was only Logos in the abstract until it was born as the Son by the Virgin Mary.* The doctrine came from the pre-Christian "Hermetic Books" of Egypt, and was then carried into the Wisdom-Literature of Alexandrian Judaism. So Tertullian** (c:a 200 A. D.) weakened his position on the unity of God, when he cited the passage from Proverbs where
Wisdom is personified as saying: "When there were no depths, I was brought forth, . . . then was I by Him (God)." (Proverbs 8:30, 24.) The Word which was in the beginning is here personified as existing from eternity.
     * Prof. Flinders Petrie, Egypt and Israel, par. 60, 61, 71.
     ** As in Ag. Hermog., ch. xviii.

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     Step by step, the Christians widened the difference between the Father and the eternal Logos, and this discussion among Egyptian theologians was what established for the Christian Church the false doctrine of a Son from Eternity, at the Council of Nicea, A. D. 325. Yet the common believer worshiped the Lord Jesus Christ without worrying about theology. Even as late as the middle of the third century, Origen, the learned Alexandrian teacher, was so perturbed by this popular custom that he issued the warning that they must pray to the Father, the God, not to Christ, the creature. (Origen on Prayer, ch. xv., xvi.) Like the Jewish Church before it, the Christian Church became a captive in Egypt, and is still there.

     ********

     We have already mentioned that the tendency to dualism was dominant in the Hellenistic world. This induced very many to think that matter had always been co-existent with God, rather than that it had been created by God. This view was widespread in the early Christian Church (Wis. 11:17; 2 Peter 3:5; Justin M., Ap. i., 10.)* But Tertullian and later Christian Fathers adopted the Jewish position that the cosmos was created by God from nothing. It did not occur to them that the Lord could have created matter by finiting His own substance; for Greek philosophy had already laid down false rules for the argument. On the other hand, they realized that if matter had been pre-existent, the nature of matter would have qualified creation and imposed its nature on God's will; in which case matter would have been the real creator.
     * McGiffert, op. cit.

     Now there were those who accepted the pagan premise about the pre-existence of matter. Among these were the so-called Gnostics, who were bent on "rationalizing" Christianity. When Paul, politic as ever, made his famous speech on Mars' Hill at Athens, and (referring to the altar inscribed "To The Unknown God") said, "Whom ye ignorantly worship, Him declare I unto you," he unwittingly signaled the start of a tremendous movement that nearly wrecked the Church,-a movement to read a compromised form of Christianity into the whole of the syncretist reform-movement of the pagan world, and, by a steady permeation, make Christianity the "United Church" of the Empire.

651




     THE GNOSTICS.

     The Gnostics were the permeationists of the Christian Church, and accepted the whole of the science and dualistic philosophy of the day without question. But they sought for a cosmology, as well as for a redemptive scheme; and so their reasonings commenced with assuming a God unknown and unknowable, from whom, by a series of self- evolutions, there came forth the pleroma-the world of Divine "fulness"-in which the attributes of God stood forth separately and in personified forms as Divine Aeons or emanations. One or more Aeons, they thought, had strayed from their high estate into the eternal world of matter, and thus creation, or the shaping of the world, began; the fallen Aeons, and especially the "Demiurge," transformed the chaotic matter into this world of ours, and in it they imprisoned human souls. So far they agreed with a common pagan opinion. But the Christian Gnostics added that Jesus had come to redeem these " spirits in prison," and to give men the knowledge (or Gnosis) of the secret names of the hostile powers, so that the souls of men could return to the upper world.

     Even in the days of Paul, Simon Magus was preaching a form of pagan gnosticism in Samaria, claiming himself to be "the great power of God."* Paul, therefore, made a point of teaching that the pleroma of Divinity dwelt in Christ alone. He did this, because these Gnostics made the Aeons of the pleroma into separate persons, between whom a sort of Divine drama was enacted. Paul probably saw the Logos as the only "Person" of the pleroma,-One in whom all the power of the Deity was contained, or, at least, in whom all the emanations of Aeons centered, and who thus became the agent of creation.**
     * Acts 8:9-24.
     ** He also regarded the Pleroma as the mystical Body of Christ, and this again he identified with the Church by sacramental conjunction. See Eph. 1:21, 23.

     But the gnostic idea took hold of very many Christians during the second century, and threatened to divide the Church. Their secret doctrine was the virtual identity of the reformed Mystery Religions with Christianity. By secret propaganda they discouraged the distinctiveness of the Church and the courting of martyrdoms. Thus many pagans, too self-consciously intellectual to obey the Lord's demand to "sell what thou hast," found a way of entering the Christian Church.

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And in many more popular forms gnosticism became a means of converting the gentiles to Christianity; for eventually all the gnostical sects were brought more or less forcibly back into the orthodox fold, bringing with them much of the paraphernalia of heathen ritual and worship, such as incense and images, and transplanting many traditions of pagan mysticism into the later Catholic Church. But before this the Gnostics had-in their day of power-hooded the Church with a lot of literature colored by their strange and fantastic views.

     CHRISTIAN APOCRYPHA AND APOCALYPTIC.

     Among the early communities, prophecy and vision were normal gifts;-signs of the Holy Spirit. Still, they were liable to perversion and abuse. Before the Gospels had been widely accepted, and had begun to exercise a steadying influence upon the thought of the Church, heresy had already crept in. The Bishops were given the authority to determine doctrinal purity, and were even given the power of excommunication* But this was no protection against the heretical notions which soon began to circulate through spurious Gospels and Acts, which the credulous Fathers of the sub-Apostolic Church accepted as genuine, but which mostly consisted of pious but fanciful reminiscences of the miracles and martyrdoms of the apostles, and also of secret instruction which the apostles were supposed to have received from the Lord in higher gnostical lore. We call these books New Testament Apocrypha.** They exerted a tremendous influence upon early thought, and were on a par with the Apocalyptic literature of the Jews, which also went as genuine and canonical. And they display the thought of the age. In the so-called Acts of Johan (written at least by 150 A. D.), Jesus is mentioned as the only God, and prayers are made to Him as the Father of Men, God of the Ages (Aeons), God of Truth, etc. One typical prayer is addressed: "O holy Jesus, Thou alone art God, and none else." The early liturgies testify to the same practice.
     * Compare Ignatius, Ad. Phil. 3, and Ad. Mag. 7.
     ** The best edition is the Apocryphal New Testament, transl. M. R. James, Oxford, 1924. Clark's Ante-Nicene Christian Library, vol. xvi., also contains these books. But these compilations do not include various Christian Apocalypses and Testaments which bear the pseudonyms of Old Testament worthies.

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     But the second part of the Acts of John seems to be a later gnostical addition, written in a different style. It speaks of Jesus as "elder and mightier than all angels and creatures that are named and all aeons," and maintains that Jesus, being really God, and none else, never actually suffered on the cross, but that His human nature was only a phantom, changeable into many forms.* His real work was to impart the Gnosis, and in whatever He appeared to do on earth "the Lord contrived all thing; symbolically . . .for their conversion and salvation."
     * The "Ascension of Isaiah," an early essay in gnostical Christology, is mostly concerned in showing how the pre-existent Christ could descend through the seven heavens in changing forms, without being recognized by the evil powers.

     To show the Lord's Divinity, the Gnostics sacrificed His Human. The orthodox retained the Jewish idea of the material body as the essential part of man, and yet had no idea of the glorification of the Lord's human. And this resulted in the concept that the Lord's Divine was the Son of God from eternity, and that the human was another being, standing in a mystical personal union with this Second Person of the Godhead!

     *******

     It may be seen that the errors incorporated into Christian belief were all more or less connected with the general cosmic outlook of the day. The geocentric idea of the universe very largely prevented the rational perception of Christian truths. But the Lord had come to save, to judge the false heavens, to restore the spiritual freedom of men. He had not come primarily to be acclaimed. His coming was a matter of urgency, "lest no flesh be saved," and was not delayed until a time when men should be able intellectually to appreciate Him to the full. Yet it were wrong to neglect to point out that providence made use even of human error. The narrow idea of the cosmos-as a single earth which is the center and obvious purpose of everything-made the fact of the Incarnation of God Himself seem more natural to the Christian Church, and made it easier for popular imagination to grasp and confirm this vital truth. The modern view of the earth as one among a million might well have proved an insurmountable stumbling-block for the establishment of the basic faith of Christianity, even as it is today a source of doubt to those who do not see the Advent of the Lord as the necessary result of a universal Divine law.

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     EFFORTS TO GRASP THE SPIRITUAL SENSE.

     The Writings tell us that the science of correspondences flourished in Egypt especially, and that it survived among many of the orientals up to the time of the Lord's Advent. (S. S. 23:3; A. C. 9293:3) But this science was not disclosed to the primitive Christians, because they were too simple to understand it, and could not have put it to any use if it had been disclosed. (De Verbo 7:6.)

     Still, there was a mighty effort among many to resist the cruder form of literalism.* The history of Christian thought shows the constant struggle of the opposing tendencies of Greek rationalistic philosophy and of Jewish literalistic and sensual imagery, which are still reflected respectively in the Modernism and in the Fundamentalism of our own day. So, in the second century, learned Christians laid claim to the title of "true gnostics," and sought to get away from the objective symbolism of the vindictive and unethical Jewish prophecy about the end of the age and the Second Advent, by claiming a spiritual sense in the Scriptures. This was the method of all the philosophers; for they were well aware that the ancients spoke in figurative language, and in parables. But the science of correspondences was never found. And all they could say was, "This is mystical, and only the wise can see its deeper truth." The doctrine of genuine truth was not found in any systematic form in the early Church; and so the Word remained sealed, even to such men as Clement of Alexandria and Origen. Many deep truths were indeed found; but they were the findings of human efforts,-parts of the vain attempt to build the New Jerusalem upon the earth. It was not so that the Holy City was to come. It had to descend from God out of heaven,-Divinely constructed, authoritative, complete.
     * The rise of this tendency is traced by C. J. Cadoux, in his The Early Church and the Word, Edin., 1915. See, e.g, page 153 and seq.

     EARLY IDEAS OF THE SPIRITUAL WORLD.

     We may at times wonder why the New Testament contains so meager information about the spiritual world. There are the parables about Dives and Lazarus, and about the Last Judgment, and then the great imagery in the Apocalypse.

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But it is all symbols, no doctrine. In John, the Lord says that there are many mansions in the Father's house. He adds words to the effect that, if that common supposition had been a mistaken one, He would certainly have told them so (John 14:1, 2.) Why did He not say more?

     It is difficult to pour into a full vessel. The minds of the apostles were brimful of traditions about heaven. Nor was the Hellenic world lacking in ideas on the subject. Why, heaven was in the sky, and angels and demons were all about: everybody knew that! Whatever the Lord taught His disciples, and they in turn taught to the pagans, took color from previous belief. Only that could be transmitted which was agreeable to the thought of the age, and intelligible in its own terms. The age of Christ was fairly well satisfied with its knowledge about the other world, and Christians were never aloof enough to think the matter out. The Lord had dwelt mainly on the condition for entering the kingdom of heaven, not so much on its "mysteries" or arcana. The real news of the Gospel was, that the Lord is He who prepares the kingdom of heaven. And some Christians also appreciated the newness of the truth that the kingdom of heaven is within us.

     Jewish popular thought had stressed the approaching end of all things,-the day of judgment. But the gentile converts had no national interests at stake in the judgment, as did Israel. Their interest was rather in immortality and individual salvation. And consequently the expectation of the judgment gradually faded in the Church, and became more vague, while the state of souls after death, and before the eventual judgment, loomed as the important question.* One very popular (spurious) Apocalypse of the early second century, the Apocalypse of Peter, purports to give Peter's account of a vision of the after-life which the Lord is supposed to have shown the disciples on Mount Olivet. There is a vivid description of the abodes of the blessed and of the torments of the wicked,-a suggestion akin to the later Catholic dogma of Purgatory. Souls are very real and human, the conceits of later scholastic Aristotelianism not having destroyed as yet the reality of the spiritual world.

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Another early tradition** gives accounts of the Lord's supposed descent into Hades to liberate the Hebrew patriarchs from the toils of hell,-which is, of course, the New Church doctrine of redemption from the Lower Earth, accommodated for Christian perception.
     * See Dewick, Primitive Christian Eschatology, Cambr. Un. Press, 1912.
     ** Found in the Acts of Pilatc, Latin recension A.

     But Hades was to retain power until the Second Advent. Then the bodies of the dead would all be raised by the angels, and Christ would come to conquer the last enemy,-Death,-and judge all, either to Hades or to the restored earth.

     In later ages, the influence of the Renaissance revived the use which some of the early Apocalypses* make of classical names in descriptions of the other world. Virgil was the guide of Dante through hell and purgatory, according to the Divine Comedy, which is the direct descendant of the Christian Apocalyptic. New Churchmen have at times expressed some astonishment at the vivid pictures which Dante gives, and have still more wondered from what sources Milton drew his elaborate mythology in Paradise Lost. Both these men, who represent the consummation of Catholic and Protestant traditions, respectively, went back to Christian and Jewish Apocalyptic for their material. The Book of Enoch had indeed disappeared from Christian libraries, and the monasteries alone preserved the spurious Christian Apocalypses. But the legends about the unseen world, involved in both, kept alive the idea of its reality throughout Christian times, imagination filling in the picture, and embroidering the saintly tale.
     * Such as the Christian interpolations which form the Second Book of the Sibglline Oracles, which were an Egyptian contribution to the Jewish Apocalyptic.

     *     *     *     *     *

     Even now, the crucifixes and virgin-shrines at the crossroads of old Europe testify to the story I have sought to tell.* The old gods of every dime were conquered in the name of the Cross, and were turned into evil spirits, gnomes and spooks. The more fearful gods became demons; Pan, with his horn and hoof, became the Satan of the countryside.
     * See James Shotwell, Religious Revolution of Today, pp. 48, 49.

     When pagan worship disappeared in Roman lands, its gentler features were also translated. The popular images of Isis and Horus were displaced by those of the Madonna and the Bambino, whose votaries vie in idolatry and superstition with the gentiles of old.*
     * Petrie, Egypt and Israel, par. 72. The last chapters of this work give interesting sidelights on our general topic.

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     And never did the fear of the stars die out in Europe until its final conquest by modern science. The astrology of Babylonia was perpetuated through Jewish rabbinical doctrine, and through Rabbalistic mysticism, and carried into the alchemy and black science of the Dark Ages. And in the grip that it retained upon the imagination of the people, it remained a powerful rival of Christianity's purgatory and hell-fire.

     Christianity remained a mystery-cult, whether it offered a salvation by ritual magic, and by the meritorious works of piety, or sought to obtain its quest through the gnosis of faith alone and moral prudence. I think we may safely say that "Christianity is now first dawning" in these days of the Coming of the Son of Man in clouds of heaven; that the first Christian Church was "Christian in name only," and derived its falsities and its seeds of decadence, which the heat of evil loves ripened all too soon into fearful fruit, from the vastated ancient Churches; and finally, that there is no salvation for any church that does not, intellectually as well as in life and love, stand true to its distinctive character and mission, without confusing its legacy of hallowed symbols with the internal religious truth that these symbols are meant to convey.

     PRACTICAL PROBLEMS.

     The practical bearing of the study of the primitive Christian Church lies in the fact that we of the New Church are in a parallel situation to that of the early Christians. Even as at the beginning of our era, so in this age of the Second Advent, the world suddenly finds itself one dependent whole. New ways of commerce have pooled the religious and social knowledge of mankind, and the past of the race has been subjected to an unprecedented critical analysis. Social conditions then and now are also parallel; luxury and wealth abound, and the population is hocking to the cities, creating the same old problems. In short, we are, now as then, surrounded by a world which has an elegant and seductive culture, a tremendously powerful scientific persuasion, and a group of religious organizations which are realizing themselves to be in essential accord, and are willing to engage in a vast syncretist movement which proposes to absorb or swamp all opposition.

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     And the thought of our century is now aggressively centered upon the destruction of the two things vital to our spiritual life, viz., our faith in the Lord as Divine, and our faith in the sanctity and inspiration of the Word of Revelation. The arena on which the battle for the preservation of Christian faith is waged is now the field of "Apocalyptic." For modern learning has laid bare an increasing mass of evidence that the early Christian literature, and even the Gospels themselves, derive a great deal from the environment of their time. This, they say, shows that Christianity is of human origin, and is the child of its times,-a stage in the natural evolution whereby primitive fear and elemental superstitions become gradually refined into ethical concepts and into religious thoughts and feelings.

     Some of the early Christians, when they recognized in paganism some likeness to a Christian truth or practice, claimed that the Devil had inspired it to deceive the believer. And, of course, there is some truth in that.*
     * Adversaria, 3/2042.

     New Churchmen generally point to the Ancient Word as the common origin of all the pervasive truths of mythology. The Lord gathered these scattered truths together from different sources, and so used them in the Gospels. Certainly there is a great deal of truth in that view, since there cannot be any natural theology. But to my mind there is a more universal truth involved, which puts the faith of the New Church utterly beyond the reach of the world's present great doubt. The primary object of all Divine Revelation is to reveal spiritual truths as the means of regeneration. In doing this, the Spirit of Divine inspiration selects from the mind of the prophet or revelator whatever will serve as a symbolic expression of the spiritual truth, whether Such symbols be sensual, imaginative or rational. The Letter of the Word, therefore, reflects the thought of the age in which it was written. And it necessarily appears to all who are not sensitive to its holiness, or to the presence of a spiritual sense within, as if the instruction came from human minds.

     Still, everything stated in the Letter of the Word is a natural truth. We do not mean that this truth is true scientifically or historically, but that it is the spiritual truth in natural form. To go beyond this, and state that Revelation shall determine what is fact in science or history, is equivalent to imposing upon the church of the future a terrific burden and an untenable limitation-by creating a dogmatic literalism such as destroyed the first Christian Church, and prevented its free progress towards the heavenly Jerusalem.

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When adopted into Revelation, facts or opinions alike become symbol correspondences. They must be judged as symbols, not as science. (A. E. 1088:4, 5.) What may have been an utter falsity in the mind of David, or an error in the mind of John, or a mere appearance in the mind of Swedenborg, could still become a Divine-natural truth in Revelation; so that Genesis is natural truth equally with the Writings, although Swedenborg's acquaintance with the deeper laws of nature allowed the spiritual truth to express itself more nakedly.

     Even as the Letter of the New Testament retains the representative expressions, symbolic hopes and scientific outlook of its age, so the Writings of the New Church, following the universal law of revelation, has a "Letter"; for their doctrinal contents are garbed in a confirmatory body of Divine-natural truth, partly drawn from the Letter of the Word, partly developed through long Christian ages and gathered up into Swedenborg's scientific studies.

     While modern scientists are gradually according Swedenborg a place in the history of various branches of learning, it behooves them to explain to themselves the "superstitious" or miraculous chapter of his life, or at least to minimize its miracle. They are, therefore, turning their attention towards tracing the sources of his thought,-thereby drawing water for our trenches as well.* Their astonishing conviction seems often to be that, if all Swedenborg's thoughts can but be shown to have had an embryonic pre-existence in other writers, Swedenborg's inspiration would automatically stand disproved. The Old Church idea of inspiration is that of a literal historic and scientific accuracy. Such an idea, critically applied to the Bible, has certainly (as Swedenborg foresaw) proved untenable. But the Divinity of the Writings and the Word, from the New Church standpoint, does not depend upon the precision of historical or scientific data, but upon the Divine order of the composition, and upon the fact that the internal structure of it communicates with the heavens,-the acknowledgment of which fact can only come to such as seek light from heaven, and find it in the Word and the Writings.
     * The thorough and, on its plane, affirmative work of Prof. Martin Lamm, in his Swedenborg, Stockholm, 1915 (in Swedish), is especially valuable.

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     The scientific dogma of the world is, that souls as well as bodies are products of gradual evolution, and that inspiration only amounts to aspiration. But all that history can show is that Divine influx cannot make a revelation without constructing for itself a correspondential body in the womb of human thought, and from the elements there present. These elements are not necessarily truths when disattached from the revealed Book, or when divorced from their internal purpose, Doctrine is a matter of context and application. The Heavenly Doctrine of the New Jerusalem, which is the crown and finality of revelations, is called "foursquare" in its logical power and consistency, and is likened to the Lord's inner garment which is "without seam"-in that all its Divine Truths are continuous from the Lord. The rational symbols of the Writings are so transparent that the Writings are virtually identical with the spiritual sense of the Word. But even so there may be a danger of literalism in their interpretation, if we forget that rational things also are only symbols, which are here used for a holy ultimate of Divine order.

     Bishop W. F. Pendleton, in an article which heralded the epoch of the popular study of Swedenborg's scientific works in our body of the Church, warned his readers that, if the scientific truths which appear in the Writings were to be taken as "a Divine Revelation of natural truth hitherto unknown to Swedenborg and to the world," we would eventually be driven to accept the scientific works as a part of the new Revelation; since the science of the Writings is still
Swedenborg's science.* In fact, we might have to go further, and include Swammerdam and Descartes, and all the sources from which Swedenborg drew his science.
     * New Church Life, 1901, p. 302.

     The early Christians were placed in that very position. They were led to accept the Jewish Apocalyptic as a part of their inspired Scriptures. Then they saw the Logos-truth to have been taught by Greek philosophers, and perforce had to assume that philosophy also was in a sense inspired. And the natural consequence was that Christians took the humanly derived symbol for the Divinely derived truth; the natural formula for the spiritual contents; the cross for the Christ; the blood for the redemption; the abstraction for God; the ritual for the life; the baptism for the salvation; the emotion for the regeneration; the confession far the faith; the good works for the charity; the material body for the immortal soul; the earth for heaven; the Letter for the Spirit.

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And in the end they were left with the organization instead, of the living church.

     To perceive the literal sense of the Bible, it is important to study the thought of the times in which it was written. Christian scholarship, especially since the end of the age in 1757, has taken this study to be its main duty. And it is leading them farther and farther away from the Divine, away from the doctrines of the spiritual sense. But the high office of the New Church is the perception of the internal sense of the Word, wherein the Divine of the Word resides; and this perception is maintained as long as there is faithful and pious reading of the Revelations in a state of charity and illustration among priests and laity. Pray God that thus the New Church may draw its thought from the Divine source alone, and become truly Christian.
PRECIOUS TO THE ANGELS 1926

PRECIOUS TO THE ANGELS              1926

     "The reason why so much is said in the internal sense concerning the perception which the Lord had in the Human, and concerning His thought respecting the rational in the doctrine of faith, is because it is angelic to think various things distinctly concerning the Lord's life in the world, and how He put off the human rational, and made it Divine by His own proper power; and it is also angelic to think at the same time concerning the doctrine of charity and faith, what its quality is when the rational mixes itself therewith; besides many other things which constitute the interiors of the church and of man, and which thence depend. These things appear as of slight value, and possibly as of no benefit and advantage, to the man in whose care and heart ate worldly and bodily things; but to the angels, in whose care and heart are celestial and spiritual things, they are precious. Their ideas and perceptions respecting these things are ineffable. Hence it is evident that very many things which are of slight value to man, because they transcend his apprehension, are most highly valued by the angels, because they enter into the light of their wisdom; and, on the other hand, those things which are most highly valued by man, because they are worldly, and thus enter into his apprehension, are of slight value to the angels, being out of the light of their wisdom." (A. C. 2540.)

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SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

     LESSON NO. 23-FALSE LEADERS-THE CANAANITISH WOMAN. (Matthew 15.)

Law and tradition               Ch. 15:2-6
Hypocrisy of the Pharisees           : 7-9, 12-14
What it is that defileth           : 10-12, 15-20
The Canaanitish woman           : 21-2 8
Return to the Sea of Galilee          : 29-39

     After the Lord's temptation to yield to the clamor of the multitude, desiring to make Him a king, He returned to Capernaum and there in the synagogue He preached the exquisite sermon on the "Bread that came down from heaven." He told His disciples and His followers that He was that living bread. Many were offended at these sayings, and, realizing that their hopes for a royal Messiah of the stamp of David were blighted, walked no more with Him. The great throngs which had followed Him for days melted away, and He was left to instruct His disciples upon the more exalted truths of His Gospel.

     Then followed a clash of a more interior character. The Temple party,-the Rulers of the Jews,-had been watching Him with jealousy and fear. They had noted His power over the multitudes, and continually sought to weaken this power. They now came to Him, and demanded an explanation of the action of His disciples in not washing their hands before eating. These Pharisees that came were self-appointed leaders of the people; they were leaders because they had made a great study of the Law and the Prophets, and also of the tradition that had come down from former times; hence people naturally expected to learn from them. They were self-appointed, because they did not really want to teach the people the truth; they rather desired to exercise control or dominion over them. They strove to create a "partisanship" that would cause their followers to render them "blind" obedience, and so the Lord called them " blind leaders of the blind." The Pharisees, in particular, made themselves censors of the public and private lives of everybody.

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     The "tradition" concerning which the Lord speaks was at first a mere commentary or explanation of the Law, but afterwards the Jews made it more important than the Law itself; and those who did not follow the tradition they treated as outcasts and criminals. They even wished to be able to proclaim the Lord an outcast, because He refused to conform to their traditions. But the evil part of the tradition was that it often showed the way of getting around the Law itself; and so, when the Lord was confronted with the tradition which His disciples broke, He held up to His accusers their tradition which rendered void the commandment, "Honor thy father and thy mother." One of the practical ways in which parents should be honored is, that, when they are old and have to give up their work, their children should gladly take care of them in whatever ways are necessary. We should try to be as valuable to them as they have been to us. But the "tradition of the elders" said that a man would be free from all duty to his parents if he called his money a sacred gift, and enriched the temple thereby.

     The Pharisees emphasized the externals of the Church, its traditional worship and conduct. They did this with a fanatical zeal. They were forever preaching these things to others. And so the Lord said that they honored Him "with their lips," but because they did not love His truth, nor the essentials of the Law and the goodness of life built upon them, He also said that their heart was "far from Him." Man can only truly worship the Lord by loving His whole Word and endeavoring to build his life upon it. In this incident the Pharisees made much of the cleanness of hands, but the Lord showed that to be as nothing in comparison with cleanness of mind and heart.

     Verse eleven should be studied with especial care, as it has so many applications. "Not that which goeth into the mouth defileth a man," etc. It is not the swearing that one hears, but the swearing that one does, that injures the spiritual man. It is not So much the conduct of those about us, as our own conduct, concerning which we should be zealous. In general, that which is heard is that which is in the memory, but that which is spoken is that which conjoins the thought with the will. From one word spoken in the spiritual world the angels can determine the quality of a man, and this because the words of a man embody his affection and ruling love.

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     Those who only love the teachings of men, or the "tradition of the elders," are called "blind leaders." The Lord is the Sun of heaven, and gives light to all the angels. And this same light is in the Word, and all who truly love the Word will see the light, and see the Lord Himself from whence it comes. But those who love the authority of the sayings of men, instead of the Word, can never see that spiritual light, nor the Lord, nor the beauties of heaven. They are blind spiritually. And that is why it is so important in the Church to acknowledge the authority of the Writings as our sole standard of truth. Otherwise the tradition of men will creep in, and the purity of our doctrine will be despoiled.

     The second incident of the chapter is intensely interesting, because it pictures the Lord in contact with an acknowledged heathen or gentile woman. In Mark 7:26 she is called a "Syro-Phenician" and a "Greek." At that time there were many mixed races dwelling in Palestine. The Phenicians were Canaanites, and so of the race of Ham; the Syrians of the race of Shem; and the Greeks of the race of Japheth. So this woman represented those who were called "gentiles,"-all the people of the world outside of the Israelites. The gentiles had not the Word, and they worshipped many gods. Nevertheless, among them were those who wished to know and understand the truth. Some of them, like the woman in the story, had a slight knowledge of what the Jews believed. The woman wished to be delivered from evils, for she was burdened with the affliction of her daughter, and she knew that the Lord could help her. The Lord at first withheld His power from her, which was for her own good, that her faith might be clear and positive. Be often deals with us in that manner, delaying when we feel that immediate help is necessary. But this is always done with the purpose of preserving our freedom and strengthening our faith. Here the delay occurred in order that the woman's understanding might be opened. The "children's bread" is the Word which the Jews possessed, and which they knew to be holy. The "crumbs" are the few simple truths of religion from the Word which had been cherished by gentiles everywhere, so that they have a little knowledge of the Lord and some ideas of right and wrong. They, too, can be saved.

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     The lesson brings home to us our responsibility toward spreading the Gospel of the Second Coming. True, we have been intrusted with the bread of the children, but we must not therefore feel that we are relieved from the duty of spreading the light in every way that we can, so that the lives of others may partake of the blessing that has graced our own.

     LESSON NO. 24-KNOWING THE LORD.-THE TRANSFIGURATION. (Matthew 16:13-28; 17:1-13.)

Peter's confession of Christ               Ch. 16:13-20
Jesus foretells His suffering                : 21-23
He shows them the goal of their life          :24-28
The vision of the mountain               Ch. 17:1-8
About the coming; of Elias                : 9-13

     These days found the Lord continually journeying. He was completing His Galilean ministry. In today's lesson we find Him at Caesarea Philippi, at the extreme northern border of Palestine, on the road to Damascus. It was here that Peter's famous confession of faith was given. Notice that the Lord first asked them for the opinion of the world concerning Himself, and then sought for their own confession. Perhaps these words contain a hint for our own missionary work, namely, that it is our duty first to understand clearly what those whom we would convert believe, and then make manifest our own belief to them.

     In the portions of the two chapters before us we have an illustration, first, of men's external knowledge of the Lord, and then, through His transfiguration, of the internal knowledge of Him. The disciples first confessed their faith in Him, and learned to think of Him truly, and then their spiritual eyes were opened, and they saw Him as He really was in heaven. Those who do not learn to think of Him rightly, and to confess Him as their Lord, can never see Him. For the human mind must ever be prepared on the natural plane to receive the seeds of the spiritual kingdom. We are prepared by learning about Him; and we can learn about Him, and adore Him, in the degree that we love Him.

     At the foot of Mt. Hermon, clod by the town, an immense stream of water gushes out of the ground. This is the beginning of the river Jordan. The modern town is called Banias.

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Its original name of Caesarea Philippi came from Caesar and Herod Philip (tetrarch of Ituraea). The name Philip means a "lover of horses," and in a spiritual sense the lover of the understanding of the Word. Therefore, it was in this place that the Lord chose to give the disciples a new understanding of Himself.

     By means of questions, the Lord drew forth an entirely different idea of Himself from that held by other men. Many men thought that He was a Prophet, perhaps one of the old ones risen from the dead. Others thought that He was John the Baptist, but were unwilling and unready to think that He was the promised Messiah, the Redeemer of mankind. This was what Peter declared in v. 16, "Thou art the Christ, the Son of the living God!" By these words he meant that the Holy Spirit was in the Lord, and that all His words were spoken from Divine-inspiration. "Christ" in Greek and "Messiah" in Hebrew mean the "Anointed One." Because Simon Peter declared such a faith, he was called "blessed," even as all are blessed whose minds are open to receive the Divine Truth from heaven; and all the truth of heaven declares that Jesus of Nazareth is the Christ, the only Lord and God. Swedenborg was blessed in the opening of his spiritual sight, and there is a blessing in the Writings for everyone who sees and acknowledges the Lord as there revealed.

     The acknowledgment of the Divinity of the Lord is the very foundation stone of the Church. (For confirmation see Matt. 7:24; Deut. 32:4; I Sam. 2:2; Psalm 18:2; and I Corinthians 10:4.) The real acknowledgment of the Lord opens heaven and closes hell, and we must come to this acknowledgment while living on earth. Peter signifies the faith of the church in general, and the faith of the individual in particular; and it is this faith, either in general with the church, or in particular with the individual, that opens and closes heaven. It was not to Peter as a man that the Lord gave those powers, for in another place he gave the same powers to all of the disciples. That meant that all of the principles which constitute the church can either open heaven, or by their rejection open hell to man.

     Among the things revealed by the Lord to the church which ought to be known and understood is the story of His suffering, death, and resurrection; or, interiorly, the doctrine of His temptations and glorification, His victories and His conquest of hell and evil; in a word, the doctrine of the Divine Humanity.

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For, as we saw in our last lesson, unless the Lord had conquered the hells, man would be powerless to resist his evils. In verse 23, in the same chapter in which Peter is called the "rock," he is also called "Satan," which makes it perfectly obvious that it was not the man Peter upon whom the Lord founded His Church. In this verse Peter spoke from himself, and not from the Word, and that is the type of thought that closes heaven to man; and so he is then called "Satan."

     After the supreme acknowledgment of the Lord, other needs of regeneration follow. Evils must be shunned as sins against God, and not from selfish motives; for this is the very life of the church itself in man. And the spiritual world is the real goal or end of human life. The doctrine of the Last Judgment and the Second Coming, mentioned in verse 27, is an essential of the church, and of man's preparation for heaven. By instruction in these doctrines, the minds of the disciples were opened to see the truths of heaven, and then they were led up into heaven, and their eyes were opened to see the vision of the Lord on the mount, revealing to them His eternal appearance in the life to come.

     The place of the vision was Mount Hermon, just behind Caesarea Philippi. This was the highest mountain in Palestine, and always represented heaven. And because the state of the three disciples was one of acknowledgment, Peter, James and John were also in a high mountain in the spiritual world, and among the angels. Moses and Elias (Elijah) were in heaven, and they came as witnesses of the Lord's glory, to show that everything in the Law and the Prophets testifies of the Divine Human of the Lord. Peter desired to make three tabernacles, one for the Lord, and one for Moses, and one for Elias. This manifested the desire of faith to enshrine the revelation, thus perceived to be from heaven itself. Happy are we, if we can build within our hearts three tabernacles!

     When the disciples descended from the mount, they began to understand that the Word treats throughout of the Lord, of His descent upon earth, His assumption of the Human, and His glorification of that Human. The time was then ripe for the Lord to begin instructing them openly about His death and resurrection.

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NEED FOR A FESTIVAL OF THE SECOND ADVENT 1926

NEED FOR A FESTIVAL OF THE SECOND ADVENT              1926

     
NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
In the United States, $3.00 per year; Elsewhere, $3.25 or 14 shillings; payable in advance
Single Copy          30 cents
     NOTES AND REVIEWS.

     NEED FOR A FESTIVAL OF THE SECOND ADVENT.

     An editorial in THE NEW AGE (Australia) for July, 1926, treats in an interesting manner of the use of observing Church anniversaries, and, after speaking of the Christian custom of keeping the Christmas and Easter Festivals, gives reasons why there might well be a similar commemoration of the Second Coming of the Lord, with the 19th of June as the proper day for such a celebration. To quote:

     "One would suppose that Christians of the New Church would have felt something of a longing for a similar special day in the year when they could glorify our Lord because of His Second Coming. Well, such a day has been given to us in the Writings of the New Church, and yet few seem as yet to have realized the significance of it. In his work, The True Christian Religion, Swedenborg tells us (in no. 791) that it was on the 19th day of June in the year 1770 that the good news that the Lord had accomplished His Second Advent was first proclaimed throughout the length and breadth of the spiritual world. That day was surely the culmination of the great work which commenced with the colossal upheaval of the Last Judgment in 1757. The movement began and passed to its completion in thirteen short years. He thus came, as He said He would, while men slept.

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That mighty redemptive act, without which not only Christianity, but all mankind, must have perished, was wrought in accordance with Divine Promise, and, when completed, the joyful news was proclaimed in both worlds for all who would heed.

     "However one may regard or interpret that wonderful happening of the 19th of June, surely all New Churchmen can agree that here is the day of our Festival. On this day we can all unitedly join in a chorus of thanksgiving and praise to our only Savior and God. Yet there seems a certain shyness-or is it ignorance?-that prevents the New Church from accepting this Festival Day. It was an astonishment recently, when we made reference to this event, to hear a prominent New Churchman say: 'The 19th of June. What is that?' Our reply was, that it is to the New Churchman what the 25th of December is to the whole Christian world. Any argument used against the observance of the one date applies with at least equal force against the other. If we don't want anniversaries at all, then it is consistent for the New Churchman to allow June 19th to pass unobserved. There would be no particular sin in that. The New Church is something infinitely deeper and more wonderful than the mere external observance of certain dates in time. But we cannot wholly ignore time while we live under conditions of time. We like to observe our own personal anniversaries, and we believe it is a good thing that even the Scotch are coming to feel the need, with the rest of Christendom, for the observance of Church anniversaries-by which we mean, of course, only those anniversaries that relate to our Lord. Now, surely the New Churchman is not going to show that coldness or excessive reserve which will lead him to adopt the superior attitude of being above the observing of a New Church Day. While New Church people observe Christmas and Easter, they cannot afford to affect an attitude of superiority to this anniversary. Surely, let us rather unite in the observance of the day which is so manifestly indicated as the day for the Festival of the Second Advent." (THE NEW ACE, July, 1926, pp. 18, 19)
BELITTLING THE WRITINGS. 1926

BELITTLING THE WRITINGS.              1926

     From the very beginning of the New Church it has been the well-nigh universal custom to designate the theological works of Emanuel Swedenborg as the "Writings of the New Church," spelling the word "Writings" with a capital "W."

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Of recent years, however, certain writers of the New Church have very definitely and deliberately discarded the capital "W," notably the Editor of THE NEW-CHURCH HERALD, the Conference weekly, and the Editor of THE NEW-CHURCH MESSENGER, official organ of the General Convention. This act, as we have before observed, is typical of an attitude toward the Writing; which, in effect, belittles them before the readers of the Church, but which, in reality, belittles those who are guilty of it. The subject is once mole brought to our attention in a communication from the Rev. Richard Morse, of Sydney, Australia, to the Editor of THE NEW-CHURCH HERALD, but which the latter respectfully declined to publish. As Mr. Morse has sent us a copy of his communication, we print it herewith:
"THE WRITINGS OF SWEDENBORG." 1926

"THE WRITINGS OF SWEDENBORG."       RICHARD MORSE       1926

Editor of THE NEW-CHURCH HERALD:

     Permit me to protest against your definition of the New Church, as given in your "Editorial Observations," of December 26th.

     You say: "To us it is the New Spiritual Order which is in the constant effort to manifest itself in regenerated manhood." Why a manhood, already regenerated, should need such an Order, is a question that you may find difficult to answer. But that is by the way. You go on to say: "We are associated as a religious body to further the acceptance of the spirit and the truth of this New Order, and we discover the truth of it in the writings of Swedenborg."

     It must be plain to any reflective mind that a great inconsistency lies within this statement; for if you have discovered the truth of the New Spiritual Order in the "Heavenly Doctrines of the New Jerusalem" (vide Mr. D. Wynter, p. 724), why do you degrade those Doctrines by depriving them of the capital letter, which you do by calling them "the writings of Swedenborg"? Especially, too, when, in the same "Observations," you quote the "assertion," by Swedenborg, that " The Writings of the Apostles are good books of the Church." You are willing to accept Swedenborg's authority as to what is, and what is not, the Word; but you appear not to be willing to confer on that extraordinary authority the dignity of the capital letter.

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Can you not be as courteous as Swedenborg, when he thus honors the Writings of the Apostles?

     In the HERALD of NOV. 28, Mr. Wynter has put the New Church in its proper light, where he says: "The Anglo-Saxon race have been made, in a very special sense, custodians of the Heavenly Doctrines of the New Jerusalem. They were the first to be made receptive of the Divine Influx after the Last` Judgment and the Divine Revelation made through Swedenborg."

     And, truly, it might reasonably be thought impossible that anyone professing to be of the New Church could read the wonderful wisdom contained in the internal sense of, for instance, the lives of Abraham, Isaac and Jacob (A. C., Vols. 2-8), and not feel deeply hurt at the indignity heaped upon that wisdom by calling it the "writings of Swedenborg."

     But Swedenborg is very clear on the matter. He refuses to be identified with the Revelation, except as a prepared human instrument of the only Revelator. He says: "Since, in His Second Coming, the Lord cannot manifest Himself in person, and, nevertheless, He has foretold that He will come and found a New Church, which is the New Jerusalem, it follows that He will do this by means of a man, who can not only receive the doctrines of this Church with his understanding, but can also make them public by the press." (T. C. R. 779)

     The outposts of the New Church, like those in the early dawn of the first Christian Church, are able to see that a new and wonderful Word has been given to save man, and lead him to heaven and the Lord; even a Word that completes the trine of languages in which Pilate's inscriptions on the Cross were written. "Jesus of Nazareth the King of the Jews " reigns throughout His separate Revelations, but which make one; the last being the spirit and glory of all. He is the Hebrew Word which He dictated to the prophets by an angel filled with His presence, and which Himself fulfilled in "the fulness of time"; He is the Greek Word which Himself gave in trine; and He is the Latin Word, which is His Glorified Divine Human in written rational form.

     If what you have called the "writings of Swedenborg" are not the Divinely inspired Word, establishing the New Church in the individual, then the Lord has not made His Second Advent, the New Church does not exist, and it remains only a question of time when the human race shall perish from off the earth.
     Sincerely yours,
          RICHARD MORSE.
               Hurstville, Sydney, Australia,
February 2, 1926

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     The HERALD for March 20, 1926, contained the following acknowledgment of Mr. Morse's communication:

     "R. M., Sydney, Australia.-Just a line to acknowledge yours of February 2d. We thank you cordially for your courtesy, but think it best not to print your letter. We think its challenge could be fully met, but that would only lead to the re-opening of an ancient controversy that has never given satisfaction to any party. We imagine that the duration of the human race on the earth does not depend upon acceptance of a dogma, but rather on its disposition to surrender to the demands of the Kingdom of our Lord. Surely the Lord, as the Word, has more than one medium of expression and operation. Why fight for a mere formula? Truth is bigger than any human statement of it."

     By way of reply to the above, Mr. Morse wrote the following letter:

Sydney, May 11, 1926.
Rev. Charles A. Hall,
29 Roe Lane, Southport, England.
Dear Mr. Hall:
     Your acknowledgment, in the March to issue of THE NEW CHURCH HERALD (P. 190), of my communication, has just been read.

     Every Editor must, of course, act according to the light that is in him, which, in the New Church, should be very luminous from the charity upon which the Church is founded. Nevertheless, it appears to me that that light is obscured to you in this instance; that your readers should have been allowed to decide for themselves whether or not "the re-opening of an ancient controversy" will cause dissatisfaction. Surely no controversy could be more important; and notwithstanding all stifling endeavors, it will continue until Divine Truth becomes plainly manifest. The Lord came on our earth principally for the reason that, by means of the art of writing, the Word might be published throughout the universe.

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     No questions can be more important than these:-Was God able to come to men "by means of a man"? Or was He able only to come to "a man," who then gave to men his own finite interpretation of what God gave to him? Who, of all who love truth for its own sake, and who are able, without prejudice, to analyze the teaching they have received regarding theology, will say: "No, God is not able to come to men by means of a man; He could come to one only, and we must take that one's interpretation according to our reason. We do believe that He came to men by means of a woman, because the Bible says He did."

     It is not said, in my communication, that the duration of the race on this earth depends "upon accepting a dogma," nor is it implied. The clear statement in the Writings was simply given, that without conjunction with the Lord through His Divine Human, which is His Word, the human race cannot exist; for man, "regarded in himself, is viler than the brutes." And this conjunction is effected by means of the Revelation to men by means of a man, as anyone may see who will read that Revelation daily.

     The "ancient" controversy dates back to October, 1799-nearly a hundred and twenty-seven years; and the fact that the claim then made by the Editors of THE AURORA, or DAWN OF GENUINE TRUTH, and by one of "two very different classes of readers of the Hon. Baron Swedenborg's works" (vol. I, no. 6), has become stronger with the march of time, should be sufficiently arresting to all who will keep as open mind. It is only a few years ago (in Manchester, 1920) that the claim was made by the President of the Conference. This is part of it: "From these books, which we call the Writings of the New Church, we get all our knowledge of the New Church, of what is meant by the New Jerusalem and its descent from God out of heaven. In them, and nowhere else, we find the internal sense of the Word revealed. . . . The rule of the Lord alone in the New Church must mean the Divine authority of the Writings; if it does not mean this, it will, mean nothing. . . . The New Church is different from every other Church in recognizing the presence and authority of the Lord in the Writings of the New Church. The basis of its membership, and of the whole relations of the ministry and the laity, is the recognition of the sole authority of the Lord in the truths revealed in the Writings.

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If you have any misgivings about this, consider, that, apart from the Writings, the New Church can have no existence in the world."

     That which you call the "ancient controversy" merely slumbers in the Conference. Perhaps a narcotic is constantly being given it, forcing its continuance in slumber; but if it slumbers too long, it will die, and the New Church in England will become absorbed in the Old.
     With kind regards,
          I am,
               Yours sincerely,
                    RICHARD MORSE.
STARLIGHT. 1926

STARLIGHT.              1926

     More recent discoveries have eclipsed the German astronomer who announced that the light of a distant "exploding" star had just reached his laboratory after traveling 700,000 years at the rate of 186,000 miles a second. Two observers at Harvard now announce their discovery of "a group of astronomic objects so enormously far away from the earth that light takes about ten million years to come to us from them." Some day, perhaps, the astronomer will stumble upon the idea that there is a purer medium than that of our terrestrial ether, and that the velocity of transmission through this purer medium is much greater than that of the ether, so much greater that the accepted "light year" would prove untenable, and go the way of other long-cherished tenets of the scientific world. The demise of the atomic theory on the discovery of radium is still fresh in memory.

     We cannot but wonder at the tardy acceptance of Swedenborg's series of atmospheres,-the air and ether as terrestrial or surrounding the planets, the solar aura in which the planets circle, and the universal aura in which the solar systems move, and which is the vehicle of interstellar light. We might even expect to find that some investigator, with a nimble mind for hypothesis, would hit upon a scheme so simple, so reasonable, so satisfying in explaining the constitution of the universe, and accounting for its phenomena. Such a discovery, however, is too much to expect of minds that are wholly bound by sense evidence.

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Indeed, Swedenborg himself did not come at it by his own efforts, unaided by guidance from on high. It is not surprising, therefore, that the learned world, shying at the supernatural, refuses to be enlightened. And until some discovery dispels the theory that the ether is universal, the astronomer will remain in ignorance of the auras and their surpassing potencies.

     Strange to say, a good many New Churchmen, to judge by their writings, prefer the guidance of experimental science, and turn their backs upon the marvels concerning the atmospheres now given to the New Church. And so long as they do that, they can have little understanding of either natural or spiritual phenomena. They may accept on faith the accounts of the wonderful things that take place in the spiritual world, but can have little grasp of the modus operandi. Take, for example, the phenomenon of the immediate presence of distant spirits. "When the Lord grants it," we are told, "spirits are immediately present [to one another], whether they be a thousand or ten thousand miles apart; those who had been in India, and were buried there, are nevertheless present in a moment. Indeed, they sometimes appear so near that they are right at the ear, at the head, and even within the man; yea, the same thing takes place if they are in the most distant planet." (Diary 2332. See A. C. 1277)

     Now there must be some medium, an atmosphere,-through which the Lord effects this immediate presence of distant spirits; for every spirit remains near the earth upon which he was born, but can be consociated in a moment with other spirits, even though they belong to "the most distant planet." The same can be effected between the minds of men who are still in the body, if their spiritual eyes are opened. (A. C. 1977.) Is this phenomenon so far removed from the plane of light transmission that the one can be accomplished in a moment while the other requires ten million years?

676


SIMPLIFYING THE DOCTRINES 1926

SIMPLIFYING THE DOCTRINES       Rev. W. H. ALDEN       1926

THE BUSINESS OF LIVING. By E. M. Lawrence Gould. New York: The New-Church Press, 1926. Cloth, 103 pp., $1.25.

     This little work has interested us much in the reading. The author has "tried to express in popular language the essential outlines of Swedenborg's teachings, hoping, on the one hand, to convey to those who cannot or will not read his writings an impression of their scope and meaning, and, on the other hand, to encourage some to read those writings who might not have done so without preparation." The author believes that Swedenborg's teachings "offer a great deal more than a novel philosophical theory, or even a new and true theology; they contain ideas that are of potentially enormous value for the business of living." He finds them, however, "spread through more than thirty volumes, written originally in scholastic Latin, highly technical and sometimes obscure in terminology from the modern standpoint, and too often but indifferently translated into English." (Foreword.)

     It must be admitted that the attempt has been successful to a degree with the reviewer, who is fairly familiar with the teachings of Swedenborg at first hand. For him, and doubtless for others who have drunk from the original fountain of these wonderful truths, Mr. Could has presented them in a simple, logical and withal very readable fashion. One cannot help wondering, however, why the method he has employed was not used in the giving of these Writings for the establishment of the New Church,-the method of reasoning out profound truths and showing how simple they are, instead of beclouding them, as Mr. Could holds to be the case, in "scholastic Latin" and sometimes "obscure terminology." We are also led to wonder why, in Providence, these supremely important works should have been so often "indifferently translated into English," and thus made to appear "dull and even unintelligible."

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For, while we freely admit that there is room for improvement in many of the translations of the Writings into English, we must also hold that the clearness and simplicity of the original Latin is preserved in many of them, and that the so-called obscurity applies chiefly to those translations which have departed from the original in an attempt to accommodate, explain and interpret.

     Let us cite an example of Mr. Gould's expositions of themes commonly supposed to be most difficult of understanding and explanation. "Desire," he says, "is an emotion to which we give many names, purpose, choice, preference, intention, and so on. But back of all desire lies that essential quality the right name of which is love. . . . Love, in the last analysis, is the source of all energy that cannot be traced to a physical origin, and it is this non-physical energy which makes the difference between dead and living things. In other words, as Emanuel Swedenborg puts it, 'Love is life.'" (Pp. 9, 10.) Thus simply does our author dispose of the profound truth of which the Writings speak in the opening words of the Divine Love and Wisdom: "Man knows that love is, but does not know what love is." Further, Mr. Gould states that, "just as there is but one source of physical energy, the sun, there is but one source of all the non-physical energy which we call life. This fact has been recognized by most men always [?], and the name they give that Source-which, as the Source of life, is also the one thing which truly lives-is 'God.'" And, as love "can be felt only by a person, . . . therefore God is a Person." (P. 11.) In the same easy fashion we are told of the Trinity in one Person, the Lord Jesus Christ, of God's Purpose in Creation, of the Incarnation, of the Glorification of the Human, of Death and the Spiritual World.

     Doctrinally, the points made are in the main correct, and the style is engaging. Yet one cannot avoid the question: For whom is the work intended, and whom will it convince? The author's intention is stated in the Foreword, as before noted, but we must doubt that it will "reach " those who "cannot or will not read the Writings." One who is already conversant with the doctrine of the New Church will find the style attractive, and will be in general agreement with the points made; but we may doubt that the Evangelical Christian, to whom the doctrine of three persons in the Godhead is the vital center of Church faith, will be converted by the brusque comment, "This, of course, is not so."

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Let us remember that the major portion of the Christian Church is committed to the tripersonal idea, and refuses fellowship with those who deny it, and we may easily see how inadequate such a casual affirmation must seem.

     We are not, however, so much concerned with minor questions. The method employed in the work before us is hopeless, and opposed to the teaching of the Writings. For one may not enter into spiritual things by natural ratiocination. Spiritual things may be confirmed by philosophical considerations, but not the reverse. (See Spiritual Diary 2604.) Those who endeavor to enter into spiritual things by sensual philosophy are led continually further and further away from the truth, into denial of God, of the Word, of spiritual things generally. This proposition is amply confirmed by experience. And yet this method of arriving at and presenting the deepest spiritual truths is adopted by the author of the work before us. And the sole reason why he has been saved from being led to doubt and denial by this method of thought is that he learned the truths which he is undertaking to set forth by another method, and from another source. He obtained these truths, not, as he asserts, (he will pardon our contradiction), by the convincement of "life-long study," but by instruction in early years, which he has confirmed by the reading and experience of his after life. It is entirely safe to say that he could never have come at these truths by the method whereby he seeks to convey them to others who are ignorant of them. Spiritual truth is to be obtained only from Divine Revelation; and in all teaching of spiritual truth the affirmation of the Revelation through which it comes must precede. Once the truth of Revelation is accepted, then it is of order to confirm it by philosophical considerations, but not the reverse.

     Lest we seem to be somewhat extreme in our characterization of Mr. Gould's method of treatment, we hasten to add that, in the latter part of the book, we do find an appeal to the Word, a statement of the fact that spiritual truth must be revealed, and also direct reference to Swedenborg's teaching respecting the internal sense of the Word and the succession of Churches upon this earth,-all of which is good and to the point. It was also found useful to introduce some of Swedenborg's "highly technical" language in the use of the terms "proprium," "correspondence," "discrete degrees," etc., which need definition to be comprehended by the present-day reader.

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We congratulate the author that he has so far adjusted to necessity his main method, which on the whole follows the favorite mode of missionary works in a very gradual approach to open declarations of New Church teachings. It is unfortunate, however, that this latter part of the book should contain statements of scientific theory as though they were established tenets of the New Church, as in the opening sentence of the chapter on "Spiritual Evolution," which reads: "There have been human beings on this planet for at least a quarter of a million years, and possibly much longer." (P. 83.)

     We can only regret, also, that when Mr. Gould comes finally to a definite statement of the nature of the New Church, his treatment of this subject should be so strongly tinctured with the "permeation" view which regards the Lord's Second Coming as "the world-wide turning of men's hearts to Him," and which adopts an apologetic attitude for the existence of an organized body of receivers. "It is well to remind ourselves every now and then," we read, "that the New Church does not consist merely of those who give verbal assent to a set of doctrines, still less of those who belong to a given religious organization. The incorporated body of which the official title is 'The General Convention of the New Jerusalem,' and of which its members commonly speak as 'The New Church,' is in fact a society for the promotion of the New Church, and no more." (Pp. 94, 95) And in his chapter on "The New Church," the last but one in the book, we find a series of definitions of the word "church," followed by a review of " a few of the new ideas that are to be the basis of the New Church," in which we look in vain for a single distinctively New Church thought, but find instead a studied avoidance of any assertion that might not be acceptable to the average Christian.
     WILLIAM HYDE ALDEN.

680


HOW WERE YOU BROUGHT TO THE LIGHT? 1926

HOW WERE YOU BROUGHT TO THE LIGHT?       WALTER C. CHILDS       1926

Editor of NEW CHURCH LIFE:
     My habit of reading through NEW CHURCH LIFE each month was recently rewarded by encountering a perfect gem on the last page of the June number. It is a tale of fishing.

     We are all familiar with fishing stories of varying degrees of credibility, but I claim that this particular one, on the last page of June LIFE, and warranted and signed by our own super-trustworthy Pastor Gladish, is absolutely the best ever produced. In proof of this, let me quote; then judge for yourself:

     "Many years ago, a young man, floating down the Mississippi River in a flatboat, fished a book out of the water. It proved to be a copy of Heaven and Hell!

     "He accepted the Doctrine as a new revelation from heaven. His name was Edward Porter. Later, while teaching school near Clinton, Illinois, he made a convert of Miss Lucy E. Mills, to whom he was married on June 18, 1855.

     A New Church minister, the Rev. Mr. Storey, officiated at the wedding, and Mrs. Porter was baptized on the same day. Mr. Porter served two years in the Union Army during the Civil War. He afterwards studied homeopathy and took up the practice of medicine.

     "Twelve children were born to Dr. and Mrs. Porter, nine of whom grew to maturity, and eight of whom are still living."

     Thus the tale begins, and it suffices for declaring that the great, "Father of Waters," by supplying that one catch, would amply have justified his existence, even had his creation occurred only the day previous, and had he disappeared' forever the day following!

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     The exhilarating narrative above quoted, recalls an idea that came to me a number of years ago, and I regret not having worked for its realization. Depending for the growth of the Church mainly upon the increase and retention of our children, still, at intervals, our hearts are warmed and rejoiced by meeting one who has sought the light, has found it, and who whole-heartedly acknowledges the Divinity of the Writings. Now, in such case, if our new brother or sister were induced to write a brief history of the happenings that led him, or her, to the finding and reception of the New Church, I believe we should obtain among such histories records of intense interest,-spiritually helpful, and confirmatory, in astonishing ways, of the hidden workings of the Divine Providence.

     My hope is that the idea may appeal to some among our active younger generation, and that a small organization may be formed for collecting the desired information. It would seem that without difficulty the work could be started, and probably such interesting results would ensue as would insure its perpetuation. For instance, a beginning that would involve but little labor and expense would be the sending of a circular letter to all pastors of the General Church, asking for the names and addresses of such members of their societies as have come in from the Old Church. Very probably a considerable number of names would thus be obtained. Then another circular could be sent to these persons, telling them of the organization and the information it desired to secure.

     As a result, it would not be at all surprising if, within a few years, there should be an accumulation of material from which could be selected sufficient for the publication of a Vol. I,-a book which I think would be found worth while, and which would be followed by other volumes in the years to come.

     I hope the matter will be tried; out, even if a summons to the further shore-apparently somewhat overdue-should prevent my personally enjoying the anticipated results. In the meantime, I at least could have the pleasure of participating in the organization as a contributing member.
     Very sincerely yours,
          WALTER C. CHILDS.
New York, N.Y., August 11, 1926.

682


APPRECIATION OF THE GENERAL CHURCH 1926

APPRECIATION OF THE GENERAL CHURCH       A. W. MANNING       1926

     Editor of NEW CHURCH LIFE:

     I have just finished reading the July and August issues of the LIFE, and have been greatly delighted and benefited. The two numbers are excellent. The papers were all good, and deserved the praises they received, and we owe each writer thanks and our gratitude, especially the Rev. Gustaf Baeckstrom, of Sweden. And the Bishop's crowning words on the purity of doctrine went to my heart, for the distinctive Heavenly Doctrines are truly the very charter of the New Jerusalem Church.

     While it is true that the others claim to be led by those Doctrines, which are supposed to govern their Constitution, I can truly say that this is false; for the doctrine of the Lord's Supper and Baptism, and the teaching concerning the consecration of a house of worship, are profaned, and have been for years. No heed is paid to the doctrines on those subjects, and if any complaint is entered by the clergy or laymen, it is placed in the hands of a cut-and-dried committee, and buried, and no more is heard of it. So the Constitution of the Convention is on paper, but means nothing.

     It is not to be wondered that the Church as a whole is not spiritual, quite in contrast with the General Church, of which I am in spirit a member, and not of any other, as long as they pay no heed to the Heavenly Doctrines.

     The account of the General Assembly was especially interesting to me, because I was a delegate to the General Convention held in Philadelphia in the year 1876, and there saw the Rev. W. H. Benade and many other learned New Churchmen. I have been a student of the Heavenly Doctrines from the time I joined the Church in 1864. I entered the Church with the greatest joy, which was ardent then, and has been so ever since. And as long as the General Church keeps distinctive, and is governed by the Heavenly Doctrines, it will have my heart, and my best wishes for its welfare. I wish I could say the same for the others, which must die unless; they live up to the charter of the New Church faith.

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     You have my consent to publish this, if you wish, and if you think it will do any good.
     Sincerely yours, with love to all,
          A. W. MANNING.
250 Main Street, Riverside, California.

     [EDITORIAL NOTE: In what our correspondent has to say of the profaning of the doctrine of the Holy Supper, and of the teaching with respect to consecrated houses of worship, we believe he is referring to the practice of administering unfermented grape-juice in the Holy Supper, and to the custom of inviting Old Church ministers to preach in New Church pulpits. Mr. Manning's formal complaint against these things, as practiced in some societies of the Church, was brought before the Minister's Council of the General Convention in 1925, and referred to Committees.

     A recent editorial in the MESSENGER (Sept. 15) deals with the subject of sacramental wine as follows:

     "The question of whether the 'wine' that is used in the celebration of the Holy Supper should or should not be fermented is one which Convention has consistently refused to answer. Strong views on both sides are held by our ministers and laymen, and any attempt to enforce a uniformity in practice would be worse than folly. The matter has in the past aroused a controversy all out of proportion to its real importance, and the Church now wisely allows each society to make its own decision. It was therefore with regret that we read the article by the Rev. Leighton C. Shuster which took sides so strongly in this matter, and we confess that we published it reluctantly. Now in common fairness, but with equal regret, we feel that space must be given to the letter from the Rev. Lloyd H. Edmiston which appears on page 184 of this issue. So far as the MESSENGER is concerned, the discussion ends there. Most of us appear still to feel too strongly on the subject to discuss it usefully. . . ."

     Mr. Shuster's article in the MESSENGER of August 18th upholds the use of fermented wine in the Holy Supper, and Mr. Edmiston defends unfermented wine, stating that it is used by " one third of the ministers and societies in the Convention."]

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Church News 1926

Church News       Various       1926

     COLCHESTER, ENGLAND.

     On Easter Monday the concluding children's social of the season was held, twenty children and twenty-five adults attending. Tea was taken together, after which a variety of games provided the necessary atmosphere in which young and old thoroughly enjoyed themselves, our Pastor being an efficient master of ceremonies,

     We were glad that our Pastor could attend the General Assembly at Kitchener, Canada, and during his absence we much enjoyed the ministrations of the Rev. R. J. Tilson, of Michael Church, London, who conducted evening services for us. Although the sermons on these occasions were of a missionary nature, and the subjects had been advertized in the local newspapers, only three visitors came to the services during this period.

     Our celebration of the Nineteenth of June was held on June 24th, the Rev. R. J. Tilson presiding. Among the forty-two present were Miss Joan Stebbing, of London, and Mr. James Pryke, of Northampton. Our social committee provided an ample supper, after which our toastmaster read the Memorandum from T. C. R. 791. The toasts and speeches were as follows: "The Church," the Rev. R. J. Tilson; "The Nineteenth of June," Mr. A. H. Appleton; "The Academy," Mr. J. Potter; "The General Assembly," Mr. James Pryke; "Our Pastor's Safe Return," Mr. Colley Pryke.

     Impromptu toasts and speeches followed. A feature of the meeting was the use of the Social Song Book which may be said at last to have come into its own with us. Twelve songs were used, and added much to the sphere of the occasion. The meeting concluded by our joining hands and repeating the Lord's Prayer.

     The British Assembly of 1916, held in Colchester from July 31st to August 2d, was a great success, with an old time quality and ring about it. Not only was there a general sphere of charity and unanimity, with signs of increasing growth and usefulness, but also a vision of the possibility of the development of the General Church as a powerful center in this England of ours! And while it is not my province to report the proceedings, I would place on record an appreciation of the work of our Pastor and the various committees appointed by him. They worked strenuously and well, and the result should be as gratifying to them as it was to those of us who were the beneficiaries of their successful efforts.

     Miss Muriel Gill has returned to us after an absence of nearly three years, and is heartily welcomed by the Society. We have "great expectations" of her usefulness in the important work of the day school, and I believe we shall not be disappointed.

     On August 18th an informal meeting of the Society was called by our Pastor to consider the subject of the day school, which it is proposed to open on September 8th. Miss Gill read a paper especially prepared for the occasion, presenting the subject of education in a manner that inspired confidence in her as a teacher for our children, and giving evidence of her efficient preparation for the work she has undertaken.
     F. R. COOPER.

     CHICAGO, ILL.

     The Rev. W. L. Gladish, Acting Pastor of Sharon Church, writes that he has now discontinued his teaching in the public schools and will devote himself entirely to the pastoral work of the Society. As noted in these columns last August (p. 551), the Society has been looking forward to the time when it would be able to support a full-time pastor, and it has now unanimously accepted Mr. Gladish's offer to proceed for the present upon the basis of the free-will offerings.

685


Mr. Gladish has been engaged in school teaching for twelve years, and during the past six years has also ministered to Sharon Church in the priestly office, having succeeded the Rev. D. H. Klein in April, 1920.

     ACADEMY SCHOOLS.

     The fiftieth school year of the Academy opens with an enrollment of 252 students, apportioned to the different departments as follows: Theological School 4; College 35; Boys' Academy 40; Girls' Seminary 41; and Elementary School 132.

     A NINETY DAYS' JOURNEY TO THE FAR WEST.

     Leaving Bryn Athyn on June 13th, and returning September 11th, I visited 16 groups of New Church people on a journey through the Canadian Northwest to the Pacific Coast and back. In the Canadian Provinces of Manitoba, Saskatchewan and Alberta, circles were visited in seven places, in the States of Oregon and Washington five places, and on returning I made brief stays with the societies in Denver and Glenview and with the circle in Detroit. Excluding the societies and visitors, I ministered to 30 adults and 38 minors in Canada, and to 59 adults and 21 minors in the United States.

     Following the General Assembly in Kitchener, I went by boat up Lakes Huron and Superior to Port Arthur, Ontario, and thence by rail through Winnipeg to Morden, Manitoba, where live Mr. and Mrs. John Heinrichs and the Misses Barbara and Leona Heinrichs, the latter still a child. Mr. Walter Hamm also resides here, and in the neighborhood Miss Anna Hamm, a teacher in the public school at Winkles. During my stay from Friday to Tuesday, instruction was given Leona Heinrichs and in the evening I read to the adults the seven episodes of my story of "Cicero in the Hereafter." The Sunday service was attended by 11 visitors, most of whom were Seventh Day Adventists. I preached on the subject of "Repentance," and administered the Holy Supper to 5 persons. Mr. Heinrichs had supposed that I would conduct the service in German, and had invited the eleven visitors to come at 10:00 a.m., the hour he habitually holds a Sunday School class for his family. Not wishing to disappoint the visitors I gave at that hour a thirty minutes' extemporaneous talk in German on the subject of the five dispensations and the super excellence of the New Church. I felt I was doing remarkably well, and the visitors seemed to appreciate it, and several said they Understood it perfectly. Mr. Heinrichs intimated that it had been quite a remarkable effort, but added that he preferred to hear me talk in English. I may add that our friends in Morden, Rosthern and La Forte, with the exception of Mr. and Mrs. Bech, speak a vernacular German that is dose to Dutch or Plattdeutsch, though the adults are also quite well versed in High German.

     Returning to Winnipeg, I spent two evenings with Mr. and Mrs. Fred Roschman, and motored with them through their beautiful city. From there I went to Davidson, Sask., arriving on Thursday, July 1st, a day ahead of my schedule. The hearty welcome I received from Mr. and Mrs. Harold Bellinger and all in that place made me glad that I had the extra day to spend with them. It was Dominion Day, and the whole countryside within a radius of fifty miles had gathered at Davidson. About four thousand had come for the horse and foot races, baseball, and the dance in the evening. Mr. Bellinger was Secretary of the meet, and seemed to be everywhere at once without any signs of discomfort or worriment.

     The Sunday service at Davidson was held at the home of Mr. and Mrs. Pagon, where Miss Anna Heinrichs was a guest, being on her way home to Morden for the summer vacation.

686


I preached on the subject of "Marriages in Heaven," and administered the Sacrament to five persons. Miss Elise Pagon, who played the piano for the service, is entering high school this fall, and is a prospective pupil for Bryn Athyn a year hence. In the evenings I read from the story of Cicero, and in the mornings I held two classes, one for Elise and Miss Heinrichs, and the other for the four Pagon children and the Bellinger boy. One day Mr. Bellinger took us for a forty-mile motor trip eastward to Long Lake, where I had a two hours' swim, followed by supper at the village of Imperial with its grain elevators, returning to Davidson at 9 p.m. under the expiring glimmerings of a gorgeous sunset which had painted the bare sandy dunes with rich tints.

     On Wednesday, Miss Heinrichs went with me to Saskatoon where we met Miss Anna Hamm who was attending the summer course in the teachers' college at that place. On her asking me my further impressions of the Canadian West, I contrasted the relatively small importance of human beings in the large cities of the Continent with their great importance in a country where the trains seem willing to stop at every farmhouse! The next day I joined the two young ladies at the University, and we visited a class in literature in which a Prof. Wilson contrasted Cardinal Newman and Carlyle. In the course of his lecture he pointed out how the human intellect was developed by progressing from a state of merely cataloguing facts to one of formulating a philosophy to explain them. Discussing this afterwards we saw that he had left out the highest element in the trine, which Swedenborg called "reasoning" in the Principia and "illustration" in the Writings.

     At Rosthern, sixty miles north of Saskatoon, I was met by Messrs. Hamm, Lemky, Bech, John Lemky and Harold (etc.) Hamm. The "etc." stands for his other baptismal names. We motored out to Mr. Lemky's farm a mile from town, and after supper talked into the night, planning for my various activities during the ensuing eleven days. These comprised two Sunday services, at the second of which the Holy Supper was administered to ten communicants; six evening classes at which I gave four episodes of my Cicero, and addresses on Remains, Marriages in Heaven, and the Ancient Word; and six morning classes for the four Hamm and four of the Bech children, who walked out to the farm to join four of the Lemkys. I found the children vivacious in their questions, as we considered such subjects as the constitution of solar systems, the stages in the life after death, and the Lord's life on earth.
     E. E. IUNGERICH.

     (To be Continued.)

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PITTSBURGH DISTRICT ASSEMBLY 1926

PITTSBURGH DISTRICT ASSEMBLY       HOMER SYNNESTVEDT       1926




     Announcements.




     The Seventeenth Pittsburgh District Assembly will be held at the House of Worship, 4928 Wallingford Street, from October 8th to 10th, 1926. Members and friends of the General Church are cordially invited to attend.
     HOMER SYNNESTVEDT,
          Secretary.
CHICAGO DISTRICT ASSEMBLY 1926

CHICAGO DISTRICT ASSEMBLY       GILBERT H. SMITH       1926

     The Twenty-second Chicago District Assembly will be held at Glenview, Illinois, October 15th to 17th, 1926. A cordial invitation is extended to all members and friends of the General Church.
     GILBERT H. SMITH,
          SECRETARY.
NEW CHURCH SERMONS 1926

NEW CHURCH SERMONS              1926

     Expounding the Scriptures in the Light of the Heavenly Doctrine of the New Jerusalem.
Selected Discourses by Ministers of the General Church. Suitable for individual reading, and for use in family worship and other services, as well as for missionary purposes.
PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE 1926

PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE              1926

     Sent free of charge to any address on application to Mr. H. Hyatt, Bryn Athyn, Pa.

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WHIRLWIND 1926

WHIRLWIND       Rev. T. S. HARRIS       1926


NEW CHURCH LIFE
VOL. XLVI NOVEMBER, 1926          No. 11
     A devastating storm of wind and rain has swept over the coast of Florida, and men say that God is the cause of such a visitation. In the Scriptures we read: " For He commandeth, and raiseth the stormy wind, which lifteth up the waves. . . . Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord." (Psalm 107:25, 43) How was the loving-kindness of the Lord the cause of the recent sad calamity? If this was an "act of God," how can it be reconciled with the statement that "His tender mercies are over all his works"? Can we conceive that Divine compassion was the indirect cause of such a catastrophe? Is it possible for finite minds to see the method by which the laws of Divine order operate and thus to justify the ways of God with men? "Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord."

     A hurricane is defined as "a violent whirlwind, generally accompanied with rain, thunder and lightning " (Webster). Meteorologists tell us that hurricanes, such as the one which swept Florida, are caused by the expansion of moist, heated air which, ascending, leaves a vacuum into which the cooler atmosphere rushes with great velocity, sometimes 60, 80 or 100 miles per hour. This abnormal motion in the air on the surface of the earth is attributed to a purely natural cause. Hurricanes, say they, are the creatures of atmospheric temperature and pressure; and variations in these, in turn, are caused by the sun's beating down upon the expanses of Atlantic water and the land mass of our continent.

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What they mean is, that the sun's heat warms the air over land and sea so that it rises rapidly, allowing the cooler atmosphere to rush in with great velocity, devastating all before it. Sometimes such mighty winds lift up the waves, and flood the lowlands along the coasts. Thus they explain the conditions that brought about the destructive hurricane which occurred at Galveston in September, 1900, also the one which cost many lives at Corpus Christi in September, 1919, and the Florida disaster of September, 1926.

     Man cannot prevent the natural conditions that bring about these stormy winds, but he has the power to build cyclone cellars and construct hurricane-proof houses as places of refuge; or he may exercise his prudence by keeping off the track along which hurricanes appear to travel during the equinoctial seasons. There may be times when it is quite safe to walk on the railroad, but not when an express train is due to pass along the line. September seems to be the season when conditions are favorable for hurricanes near the tropical region.

     He who views such events from a merely scientific standpoint sees only the operation of natural laws, and is inclined to consider as superstition any idea which involves the operation of supernatural forces. But those of the New Church know from Divine Revelation that natural laws correspond to laws operating in the spiritual world, and that conditions existing in nature are caused by activities in the supernatural realm. The spiritual world is the world of causes, and the natural world is the world of effects. This is a universal truth, from which all natural events must be considered; otherwise nature alone will be seen as the only god. The failure to recognize supernatural laws, operating as a cause of natural laws, is the source of the materialism which prevails at the present time.

     The recognition of that which is spiritual, operating into that which is natural and thus producing effects in the material world, is a safeguard against materialism, and at the same time prevents one from falling into the error of attributing to the Divine Being those storms and earthquakes, famine and pestilence, from which the human race so frequently suffers. To attribute such things to nature is materialism, to attribute them to God is superstition, but to ascribe them to disorderly conditions existing in the world of causes is wisdom.

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"Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord."

     How can the natural conditions which appear to be the cause of a hurricane originate in disorderly states existing in the spiritual World? An answer to this query is given in A. C. 3908: "Every cause exists from a prior cause, and the all of every cause in the natural world exists from a cause in the spiritual world." Again, in D. L. W. 134: "All things which exist in the natural world are effects, and all things which exist in the spiritual world are causes of those effects; there does not exist a natural thing which does not derive its cause from a spiritual one. From this it is evident that storms in this world are caused by storms in the spiritual world. And it is revealed how and why there are storms in the spiritual world. Thus we read in A. E. 419: "In the spiritual world, as well as in the natural world, there exist strong winds and storms when influx from the Divine descends into the lower parts of that world, where they are who are in evils and falsities." These evils and falsities encompass them like dense and dark clouds, the oppressive sphere of which would eventually suffocate them. But when the Divine of love proceeding from the Lord as a sun flows into these dense and opaque clouds, a storm arises which is perceived by spirits there in like manner as storms are perceived by men on the earth. The abnormal activity of their evils and falsities forms around them the sphere,-the dense and dark clouds, the damp air upon which the genial rays of the spiritual sun fall,-but the condition upon which the sun shines, and not the sun, causes the storm in the spiritual world.

     The Lord God is a Sun, which shines into the remotest regions of the spiritual world, imparting life to all therein. Should this Sun cease its shining, every being in heaven, on earth and in hell would perish. But though all have life from the Lord through the spiritual sun, the heat and light from this source do not affect all in a similar manner. Those in the spiritual world who are encompassed with a sphere of evil affections and false ideas are greatly disturbed when the heat of this sun descends upon them; the commotion which it awakens among them is perceived as a storm of wind and waves. They who are in evils and falsities form conditions in the atmosphere of the spiritual world from which storms arise there, and from the same cause are formed conditions in the atmosphere of the natural world from which storms arise here.

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Storm-clouds here and storm-clouds there are from the same source, namely, conditions created by the activity of evils and falsities in the minds of degenerate beings. The distilling of the dew, the falling of refreshing rain, the gentle motion of the air, these are according to Divine Order; not so the cloudbursts and the stormy winds that bring about disaster. The conditions from which these arise are generated by powers infernal.

     When the equilibrium among atmospheric elements is disturbed; when the constituents of which the air is composed do not evenly balance, then the commotion called a storm is inevitable. When a volume of air becomes abnormally saturated with moisture, the heat of the sun rapidly expands it, thus making it lighter than the surrounding atmosphere. The heavier air pressing upon this lighter volume causes it to move with more or less velocity along the line of least resistance. This line is the path which a hurricane takes. In the damp, disorderly conditions of a particular volume of air exists the instrumental cause of stormy winds. It is true that, if the sun did not cast its genial rays upon this heterogeneous mass of pestiferous accumulations, there would be no such commotion in the atmosphere as frequently occurs. But the sun shines everywhere upon evil conditions as well as good, thus representing the loving-kindness of the Lord.

     It is revealed that the inhabitants of the spiritual world who are from our earth are near and around it. This may help us to understand how conditions which produce strong winds and storms among spirits who are in evils and falsities affect our atmosphere and cause like commotions in it. When their falsities and evils become abnormally active, a deadly sphere is emitted from them which appears as a dense and opaque cloud; and this sphere becomes a storm-
cloud, under the influence of Love Divine proceeding from the Lord; just as a volume of moist air becomes a storm-cloud in our atmosphere, under the influence of heat proceeding from the natural sun. There is a correspondence between the dense sphere which encompasses a society of evil spirits and the mass of moist air from which a hurricane is formed. Because of this correspondence, a storm in the spiritual world is the direct cause of a stormy wind in the world of effects; for the spiritual world is the world of causes, and the natural world is the world of effects.

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     But no commotion could arise in the deadly sphere encompassing a society of evil spirits, if it were not for the tender mercy of the Lord towards them. "The Lord is good to all, and His tender mercies are over all His works." His love, which is universal in its operation, and reaches even to the lowest hell, preserves the existence of the evil beings there and everywhere. In Him, devils as well as angels "live, move and have their being," and this because He loves them tenderly to all eternity. Because His love changeth not, therefore the evil are not consumed by their own lusts. When the atmosphere which they breathe becomes deadly by pestiferous accumulations emitted from themselves, this poisonous sphere is dissipated by the storm which occurs when Love Divine inflowing affects the disorderly conditions. But the cause of storms in the spiritual world exists in the disorderly conditions there, and not in that which proceeds from the Lord. Unless there were storms in the atmosphere of that evil region, the air would become so contaminated by poisonous elements that the inhabitants would actually perish. Storms there, like storms here, rid the air of its impurities. The intensity of the storm will be in proportion to the mass of atmosphere polluted by the deadly sphere emitted from a society of evil spirits; for disorderly conditions in the spiritual world produce disorderly conditions in the natural world. This is according to the universal law of cause and effect by which the Divine operates, and against which He cannot act.

     A storm in the spiritual world never inflicts any injury upon the inhabitants, but merely dissipates the deadly sphere which would otherwise extinguish their existence; but in this world physical damage may be done and bodily death may come to many by means of strong and stormy winds. The Lord is in the constant effort to protect from physical injury and premature death all who are in the natural world, and this is why so many escape being destroyed, although they are in the direct path of a devastating storm. The wonder is that so few are killed or wounded under the circumstances; but with them the conditions were such that they could not be protected from injury or death. In the case of those who are killed, there is no less effort put forth on the part of a protective Providence than in the case of those who escape. In this world of matter our physical bodies are subject to disease, accident and premature death, by means of infernal forces operating from the bells through the disorderly conditions existing in nature.

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But these infernal forces can injure our bodies only in the degree that we are exposed to the disorderly conditions through which they operate; we dispossess them of their ability to inflict physical injury upon us so long as we walk in the way of true order. If we will but suffer ourselves to be led in the paths of righteousness, the Lord can preserve us from all evil.

     The relation existing between storms in the spiritual world and storms in the natural world is more clearly perceived when we consider that mental commotions and moral disorder, the activity of false ideas and the exercise of evil passions, the insane notions and unbridled emotions of people living in the natural world, are disturbances in the atmosphere of the spiritual world. When we see a person in what is commonly called "a fit of passion" and hear him giving expression to his feelings in words devoid of reason, we are witnessing a storm in the spiritual world. It is even called a "brain storm." When an angry mob breaks out beyond control, destroying life and property, this is a spiritual hurricane, and is perceived as such by the inhabitants of the unseen world. Even a domestic row creates a tempest that affects unpleasantly things civil, social and spiritual.

     Considering the disorderly commotions which so frequently occur in our mental world, need we wonder why fierce tempests rage, and stormy winds abound, in the atmospheres of our material world? If the thoughts and affections of all on earth were in tune with the Infinite, then ultimate things would also be in a state of order, for no internal forces could arise to interfere with the perfect balance existing among material elements. Mists would ascend to water the earth, and gentle zephyrs fan the face of nature, but cloud-bursts and wild hurricanes could never visit our world. But when such natural disturbances arise, they represent disorderly commotions transpiring in the minds of human beings, excited by influx from the hells.

     We are well aware that those who do not seek for causes outside or above nature treat with ridicule such conceptions regarding the relation between material conditions and spiritual states; but to us of the New Church it is a matter of revelation, and is in agreement with reason.

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"Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord."

     On the other hand, there are religious fanatics who do not hesitate to attribute to the Almighty Being such disastrous catastrophes as the one which occurred in Florida. One church weekly, commenting upon the Florida disaster, says: "It is the Divine verdict on such lavish, quick prosperity." We do not think the Lord had anything more to do with it than He has with the falling stone which has been rolled over the edge of a precipice by a mischievous boy. The effect of such a fall might be fatal to anyone standing in the path of its descent; but such a fatality would not be a judgment of the Almighty upon this unfortunate person. Yet we do believe that, in such a case, infernal influx inspires the boy to roll the stone over the precipice at that particular moment, and at the same time dulls the precaution of the person so that he is fatally injured. All physical injuries received through what are called "accidents" occur in some such manner. They who are susceptible to this kind of influx are either used as agents to inflict injury or become victims. Both the agents and the victims must be in conditions favorable to the activity of infernal forces; otherwise physical injuries would be impossible.

     But from the manifold dangers which beset us mortals, the Lord, through the ministration of angels, protects us whenever it is possible. Sometimes the conditions are such that, unless the Lord should act contrary to His own Divine order, we cannot be protected from the infernal forces operating to injure us. But this He cannot do! "The Lord cannot act contrary to the laws of His own Divine order!" This revealed truth gives us something sure and certain upon which we can rely, in respect to the operations of the Omnipotent Being. The law of Divine order is Love, and the Lord God cannot do anything contrary to it.

     The Lord is good to all, and if that which is injurious befalls any of His creatures, it is because the law of Infinite Love makes it impossible for Him to prevent it. Infinite Love can do no injury to any. Love Divine cannot inflict an injury upon an evil agent in order to prevent injury being done to an innocent victim. His Love is powerless to protect us if, in order to do so, it should be necessary for Him to exercise omnipotence in such a manner that evil would come to others.

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It is an absolute and eternal truth that "the Lord can do no evil to any." "Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord," and shall be able to say intelligently: "Thy will be done!"
FOLLOWING THE MULTITUDE 1926

FOLLOWING THE MULTITUDE       Rev. HUGO LJ. ODHNER       1926

     "Thou shalt not follow a multitude to do evil; and thou shalt not answer upon a strife to turn aside after many to wrest [judgment]; and a poor man thou shalt not overrate in his strife." (Exodus 23:2, 3)

     Among the judgments recorded in the Book of Exodus, which constituted the Common Law of Israel, codified by Moses and sanctified by Divine Authority, there are three classes of laws. Even today there are those which, as to face meaning, ought to be wholly observed and done; others which were abrogated, as far as the Christian Churches are concerned; and an intermediate class, which may serve a use wherever people are disposed to adopt them as a rule of conduct.

     The twenty-third chapter of Exodus contains instances of all these classes of precepts, and they are grouped together as one law, because, while some are not applicable at this day in their external form as civil, moral, or ecclesiastical laws, yet all in their internal sense and form are Divine and holy, and altogether needful to provide an ultimate and holy embodiment of spiritual laws of charity; so that these latter laws may be seen in their balanced, human relation, one to another.

     The text is a moral commandment. "Thou shalt not follow a multitude to do evil." A great many moral truths are concentrated in this warning. It is fundamental to all civic progress, to all civilization, to all order and government and freedom, that men should be law-abiding, and support the governing powers of the country or city in their efforts to maintain a balance between conflicting interests. The mob-spirit is always contrary to the public good, for it is the spirit of impatience and intolerance and revolution and ignorance, even where some just grievance has given power to the uprising.

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Mob-rule is often more tyrannical, more unreasoning, than the worst of autocracies, and has a more universal effect, in that it disorganizes the community.

     To follow the multitude, to join the mob, to act illegally, instead of by the slower processes of education and reform, is to encourage disorder and provide a plane for license and evil of all sorts. If we turn back the pages of history, we see innumerable examples of how great evils have followed with the actions of mobs, whether these mobs have been organized or not. For what is meant by a mob, here called a "multitude," is a number of people acting against some established order and in an unintelligent way, not perceiving fully the consequences and character of the thing they are doing, but being blinded by impulses of evil, by hatred and lust. The Lord, when the Jewish mob had cried its "Crucify!" upon Him, therefore said, "Father, forgive them, for they know not what they do!" Yet, in the world of spirits, there are those who do know what evil the mob is doing. Those that "follow a multitude to do evil" are carried into a spiritual-infernal sphere of persuasion and delight which makes the mob a fickle but ferocious beast, which is uncontrollable even by its leaders, and is endowed-as those who have studied the strange psychology of mobs agree-by a soul from hell.

     In the picture of the multitude bent on evil we have an example of the truth that man cannot be instructed upon a point where his passions are aroused. Passion disorganizes and beclouds the understanding. In a state of passion there is no reformation possible. For the understanding is blinded by the lusts of evil (D. P. 144) and these move the understanding to confirm them by every falsity that concurs in its favor. In the Writings, it is mentioned as a Law of Providence and of order, that "no one can be reformed in states which do not spring from rationality and liberty"; and this law applies not only to spiritual life, but to the civic and national progress of the human race.

     To "follow a multitude," in the spiritual sense, means to adhere to falsities of evil, to consociate one's thought affirmatively to groups of falsities which for the time seem true, because they are popularly acclaimed by some multitude or other, but which originate in a lust for evil, and thus tend to lead man, eventually, away from the order of the Lord's way into the ways of human prudence, and gradually into evil. Falsities from evil,-thoughts impassioned, maddened with lust,-are signified by a disorderly multitude.

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The armies against which Israel fought also signified falsities from evil, but falsities more deliberately organized into systems of thought. Their inward disorder did not appear until, by some miracle of God, Israel was granted a victory over them, and they fled in many directions.

     To the unthinking, numbers seem very important. Indeed, numbers are important in their effects upon men; but numbers are not in themselves powerful. What a multitude believes, or a multitude does, is not thereby made either right or wrong. One early Christian teacher said. "Wisdom shows itself among a few, but disorder in a multitude"; and yet the relatively few may also be a multitude, if they, by majority opinion, strive to fix the truth. The Lord in His Second Advent warns us, by the example of the Christian Church, against trusting in the ability of councils of men to determine the truth or the falsity of a thing, or formulating doctrines by majority consent. The fashions of men, and the most popular ideas, are not arbiters of good or truth. Rather are we warned against following the multitude blindly, for it may be acting and thinking with evil as an end. We must not surrender our liberty and rationality to the sphere of the powerful currents of impatient thought that surge within the world of human life.

     The general spiritual lesson of the twenty-third chapter of Exodus is "the need of shunning falsities of doctrine and evils of life," since only when this has been done are truths of doctrine and goods of life implanted, and man regenerated by the Lord. (A. C. 9246.)

     The first law used to convey this lesson is a warning against slander, gossip, and false teaching: "Thou shalt not carry a false report." This is explained to mean that the man of the church must not hearken unto falsities; and the word "falsity" here suggests the false visions and divinations of lying prophets which sought to undermine the authority of the Mosaic Law in Israel (A. C. 9248, passages cited).

     The second law is, "Put not thy hand with the wicked to be a witness of violence," that is, do not make common cause with those who harbor ill-will, and who persuade and lead one into an attitude which confirms what is false and untrue. To be "a witness of violence," or a false witness, means to be persuaded to consent to what is contrary to the good of charity. To consent to a thing means to adjudge it to be allowable.

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Saul of Tarsus, by being a witness to the stoning of Stephen, consented to his death, the Apostolic writings say. If we, from hatred, approve of an evil deed, we judge it to have been allowable, and remove any internal restraint from such an act. Our will and understanding thus consent to it, and in the other life we would do it if opportunity offered and the thought of fear did not withhold us. (D. P. 80, 81.)

     The words of our text now fellow, and the preceding laws show what it involves: "Thou shalt not follow a multitude to do evils." We must not hearken to falsity, obey promptings of ill-will, or affirm such things as are against true charity. If we consociate with those who are in falsity, we, whether unconsciously or deliberately, witness with them, sustain their sphere, and carry their false reports. No two people can meet except in the protecting sphere of mutual uses, without exerting an influence upon each other. And the fact is that a multitude exerts a greater influence upon one than one upon a multitude. Only the angels, who are purified from evils, and no longer subject to temptation, either from the body or from the world or from hell, are able to sustain and conquer multitudes bent on evil. But the angels never seek contact with the hells, or with spirits in the intermediate world, but merely come to protect the good who call upon the Lord for help.

     To elucidate the matter further, the next law given in the text is, "Thou Shalt not answer upon a strife to turn aside after many to wrest [a judgment]." The meaning which this may have borne to the Hebrews for whom it was first given seems to us very vague. Translators cannot agree upon it. But the general idea seems to be that one must not so witness in any matter as to favor the majority or the stronger party, and thus pervert justice and truth. And the other side of the case is also presented: "Neither shalt thou overrate a poor man in his strife,"-that is, do not let your judgment, your testimony, be influenced by pity for a man's poverty. The spiritual sense of this is clear. Do not "conform to, or have consociation with, those who turn goods and truths into evils and falsities " (A. C. 9252), nor favor the falsities of any man, just because he is in spiritual ignorance. (A. C. 9253)

     The spiritual sense of the Word has no abrupt breaks. Thus, in following the chapter, although we now come to a group of laws which seemingly are inserted without any particular order, yet they all elucidate the subject of our text, namely, what our attitude should be towards falsity.

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     The Jews regarded as enemies all who were not of their nation, which was the same as their church. The fact of the matter was that the Jews were not a spiritual church, but merely represented one, and that they were spiritually worse than the nations about them. At the consummation of the Jewish Church, the Lord therefore taught them openly that the Gentiles were to enter the kingdom of God, but that they-relatively-would be rejected. And He taught that His disciples were not to curse or wish ill to their enemies (that is, the Gentiles), but were to bless them. "Love your enemies," He said.

     But even Moses had given, by Divine inspiration, something of the same instruction, but only in a covered form: "When thou shalt meet the ox or the ass of thy foe going astray, thou shalt surely bring it back. When thou shalt see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely remove it with him." The spiritual sense here teaches that those who are outside of the Church,-namely, those who dissent from the truths of the Church, those whose good and truth are not genuine,-should still be regarded as friends, and be instructed and amended. If their ox or ass-the good and truth of their external man-go astray, we should not withhold whatever ability we have to "bring them back." Here again we may note that Providence will direct us in this duty. When we, bent upon the performance of our recognized functions, our use of charity, meet the ox or ass, then we may be helpful, provided our help is accepted.

     When, in the course of our life, we see "the ass of our foe lying under his burden,"-when we perceive some one suffering or about to perish by reason of some falsity which is opposed to the good of the church oppressing his thought and reason, so that his progress is checked, because he himself is unable to dismiss his difficulty and remove the burden of falsity,-then there must be encouragement offered and help extended, that is, instruction in the truth, sympathetic consideration and consequent effort to convince. But it is impossible so to act unless some willingness to be instructed is evinced.

     Indeed, there are two kinds of spiritual poverty and distress. One is self-sought, proud, bitter.

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It is with those who from ignorance are in falsities; and because they are evil in heart, their falsity has hardened, and has become unbending and confirmed. With such we must remember the law which enjoins us not to favor or make little of falsities just because the one who holds them is ignorant. For the falsity is false, and dangerous, not to be belittled. But another kind of poverty is curable. It is humble, and willing to be instructed. The falsity of such is just as false, perhaps, in its statement; but in their lives it is not yet confirmed, and may thus be bent toward truths, and finally be dissipated. The ox or ass may be restored, the burden removed.

     This latter poverty is the subject of a further law: "Thou shalt not wrest the judgment of thy needy in his strife." It warns us against destroying the little truth which is with those within the Church who are in ignorance,-children and the simple. Such truth may be very external, involving a blind faith formed from the appearances of the letter of the Word. With children, this sort of faith is beautiful and touching, and fills both them and those who love them and teach them, and in heaven those who guard them, with deep delight. But in thinking adults it is abnormal and leads to persuasive and blind faith, a spurious conscience, and a warped idea of the purpose of the church. In children, and with the very simple, such faith must be protected, and gradually opened to the insinuation of truths from the spiritual sense, for the raising up of a spiritual conscience of spiritual good.

     We may thus see that there is a continuous idea running through these many laws and those that follow,-laws for the guidance of the New Christian Church of the Lord, so that the Heavenly Doctrine of Charity and Faith, given in the Writings, may, by reflection in the literal sense of the Word, be seen in their living application to human life. And the particular emphasis in the present portion is the need that, until falsities of faith and evils of life are shunned, truths cannot be received nor goods done. For falsity is opposite to truth, and evil to good.

     The urgent need of removing falsity before truths can be received in the mind is stressed in the Writings. (A. R. 547, T. C. R. 784.) The old clergy, it is intimated, will not receive the truth; or, if so, will pervert it, because they are deeply impregnated by the fatal seeds of the old theology. (Docu. Vol. ii, pp. 260, 261.)

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The Doctrine of the New Church could then act only externally upon the old churches, or, what is the same, act critically, forcing palliative cures upon the old false theology, causing it to modify this or that screaming falsity; causing the phenomenon of an apparent liberalism within the Old Church, side by side with the old and surviving orthodoxy. But within the wounds the corrupted matter remains, and continues to vitiate the surrounding parts. The old orthodoxy is this vitiating matter, historically present within all the thought of the Old Church as far as any religion enters into it. (Cons. Age 25.)

     Let us not be deceived. There was no light reason for the Second Advent of the Lord. He came lest no more flesh be saved. He could not delay. He came because (to use the words of Swedenborg)" at the present day there are none other than false churches," making it "absolutely necessary that some one" (not of the clergy) "should be introduced into the spiritual world, and derive from the Lord's own mouth genuine truths out of the Word." (Cons. Age 38.) And these revealed truths were offered to the Christian Church, even as He offered the Gospel to the Jewish people. Even as the Jews refused Him, so the Christian churches scorned to accept His gift of Revelation. And so, as the Gospel was finally entrusted to a new Church, instead of to the Jews, so the New Jerusalem Doctrine-as foreseen-came into the custody of a New Church which these Doctrines themselves created and called forth! A New Church not imbued with any pride about the old doctrinals, a church which could cut itself free from all the entanglements of thought in which the Old Church, during centuries of vastation, had become enmeshed; a New Church which could begin, without any prejudices of man-made doctrine, to seek in the Lord's New Revelation the key of its conduct, drawing from it the daily bread for the sustenance of its life; a New Church whose members, although hampered by the evil heredity which is common to the whole decadent world, yet also have the God-given means, and the avowed and mutually sustained determination, to fight this heredity and subdue it, generation by generation.

     The man of the New Church, to whom it is revealed that, not Doctrine merely, "but soundness and purity of doctrine," makes the Church (T. C. R. 245), has a share in preserving this vital purity. For the wish to modify and trim and embroider the doctrine comes from a wish to lessen the demands which this new Truth Divine makes upon us.

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If we gladly hearken to the Lord in His Revelation-if we faithfully read it and the Holy Word, and thus attune ourselves to angelic spheres, and to spiritual thought and affection-we shall fulfill the spiritual precepts involved in the law of the Hebrew, "Thou shalt not follow a multitude to do evil."

     For the multitude of falsities, impassioned and enticing, that tries to capture our imaginations and our hearts, is, in the spiritual world, a fearful reality. There, evil spirits continually act in mobs, in crowds, in plotting confederacies and temporary alliances, rather than in societies. And so continually are they thus combining, that three powerful spheres of thought exhale from the spirits of Modern Christendom in the world of spirits, destroying thought about the Lord, taking away faith, and separating faith and charity. (T. C. R. 619.) These spheres invade men's minds, rendering them blind to truths, unless they have dissociated themselves from that multitude, and are enlightened by the spheres of spiritual truth. But we are told in the True Christian Religion that, at that time (1771), these spheres of spiritual truth were as yet few,-a fact which those of the New Church may readily recognize still to be the case. Nor will anything increase the spheres of the New Heaven among men except the fuller understanding of the spiritual sense of the Word. That is what shall make the New Church, and, even in this world, enable it to serve as the vital center of spiritual spheres. For the Word is the means of communion between heaven and mankind. Amen.

     Lessons: Exodus 23:1-19. Luke 12:1-12. A. C. 9256 (portions).

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REMAINS 1926

REMAINS       Rev. E. E. IUNGERICH       1926

     In the Word, wherever some evil in city or nation is being punitively visited, mention is made of a remnant who are spared, or who escape and are later received into favor. The preservation of Noah, the escape of Lot and his daughters, the withholding of the tribe of Benjamin from utter extinction, and the return of the captives from Babylon,-all these are typical effects of a law which is thus defined in the Writings: "Wars are not checked by the Lord in the beginning, nor in their progression, but in the end, when the power of one or the other contestant has been so weakened that there is an imminent danger of his extinction." (D. P. 251, iii) The Prophets refer to it not infrequently, as in Ezekiel: "Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries. And they that escape of you shall remember me among the nations whither they shall be carried captives; . . . and they shall loath themselves for the evils which they have committed in all their abomination." (6:8, 9.) In Jeremiah we read: "And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set shepherds over them which shall feed them." (23:23, 24)

     The infinite end in creation is reflected in the indefinite manifoldness of the means that embody and purvey it. No two of these are ever the same, and there is continually a differentiation and a multiplication of varieties. None of these will ever be lost, and each is to grow by being infilled by particulars within it. The Lord, therefore, never destroys any, but constantly bends in such a way that each may have consequences of usefulness and be as a parent to subsequent derivations. In the past, national groups may have disappeared, or were fused with adjacent ones to make new units, just as in a growing body, where the relative sizes of the various organs vary at different stages, some which are important at one time will later fuse with others into a new entity, or may even disappear.

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Still, the effect of each has not been vain, and will contribute to the value of the whole.

     A clearer vision of this subject may be had when the interrelation of the various national groups is seen to flow from their respective attitudes towards a new dispensation of Divine Truth, and, in a lesser degree, towards the sacred traditions of former religious dispensations. Nations freed from the shackles of a dead and by-gone religion, which is no longer bound upon them as a State Church, will respond more easily to the new Revelation. The others will be respectively reactionary to it. Yet a Divine current flows within both groups, and there are certain spiritual forms in each component which make for its preservation, and which will in time become the dominant characteristics there. Since the descent of the final and crowning Revelation, the dominant residual cores in the several groups will not have to be returned into a melting pot to be reorganized under a fresh dispensation; but each is destined to become an enduring constituent in the larger international form of collective mentalities which our New Church is to enjoy.

     "All wars," continues our quotation from the Divine Providence, "no matter how purely civil [their motives], are representative of states of the Church in heaven, and are correspondences thereof. Such were all the wars described in the Word, and such are all Wars today. . . .For every nation with whom the Children of Israel, who represented the Church, fought signified some kind of evil by which they were punished when they receded from its precepts and statutes and fell into evil. Similar things are represented by wars today, wherever they are; for all things which are done in the natural world correspond to spiritual things in the spiritual world, and all spiritual things concern the Church. It is not known in this world what nations in the Christian world relate to the Moabites and Ammonites, or to the Syrians and Philistines, Chaldeans and Assyrians, and the others with whom the Children of Israel waged war, but still there are such as correspond to these. The conflicts incurred by the Church as a penalty for falling into evil take place in the spiritual world, and correspond to the wars [here], which, on both sides, are ruled correspondentially by the Lord according to His Divine Providence." (D. P. 251. See also A. C. 10585; T. C. R. 813; S. D. 5629.)

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     Probing more deeply into the subject with the recognition that mind is what is essentially the man, it is plainly to be seen that what makes for the endurance of such remnants in these national groups is the susceptibility of certain minds there to regenerative truths. Racial or national persistence depends, then, on the deeper ground of a mental residuum of this sort. The latter is thus the internal sense or vital cause of the former; and so the matter is thus to be dwelt upon when considering the Biblical predictions anent the restoration of scattered national elements. We accordingly find the following explanation of Jeremiah's prophecy, cited above, concerning the residue of the flock which was to be led back from the lands whither it had been expelled: "'Residue' is not predicated of any residuum of goods of the will, since nothing of good remains in a man, but of truths which man can perceive from having known or having been able to know. And it is by such residues of truth, or of spiritual things, that goods or voluntary things are to be regenerated." (Schm. Marg. and Ind. Bib., p. 360.)

     Such residues of truth in the man, when they affect him in such a way as to start a living movement of a regenerative character, are called by the Writings "remains," as in the following definitions: "Truths adjoined to good are what in a proper sense are called remains." (A. C. 5342) "Remains are all those things which are given by the Lord before regeneration." (A. C. 2636.) "Remains are acknowledgments and affections of truth prior to the manifestation of good." (A. C. 5894.) "Remains are nothing else than correspondences with the societies of the spiritual heaven." (A. C. 5344) "Truths and goods . . . by which man is being prepared by instruction from the Lord so as to undergo temptations . . . are remains." (A. C. 737.) "Truths and goods . . .in which man is instructed to prevent his succumbing, and to lead to regeneration, . . . are remains." (A. C. 711)

     Since the fall and the closing of the corrupt voluntary, it is by the building up of a new will and a new understanding in the intellectual part of the mind that man is to be saved. This is done from without and by instruction in truths that lead to the good of life. It is a well-known canon in the Writings that good inflows only inmostly, and that its vessels or truths must come to man outwardly. (A. C. 4350, 4977, 7756, 7910, 7955, 9224.)

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What is said in the Writings about remains and their implantation does not constitute any exception to this canon, but must be explained and interpreted in conformity with it. If some of the teachings in regard to remains seem to imply that good is insinuated from without, this is to be understood to mean the good of truth, which in its essence is truth, or else an environmental exhortation to live according to the truths that are being insinuated. Take, as an example, the well-known teaching that "good can be insinuated into another by anyone in the country, but not truth, except by those who are teaching ministers. If others do so, heresies come forth, and the church is disturbed and torn asunder." (A. C. 6822.) If the good here mentioned were the genuine good that constitutes the new will, we may wonder why the stress is laid upon the lesser element, truth, and why its orderly insinuation by teaching ministers is the more important concern to be noted. There is also the teaching as to how infants and children are to be inaugurated into states of innocence, mutual love, and charity by being placed in environments that will develop these qualities through love of parents, nurses, and infant companions. Still, even here what is insinuated is truth, and the good of truth which is itself essentially truth. Mutual love is, in fact, celestial truth,-the external of the celestial heaven.

     The acquisition or storing of remains is tantamount to the preparation and training for a grim and rigorous warfare. It is a Spartan discipline that cannot be endured by weaklings, a worthy and noble enterprise comparable to that watching over one's arms that was a preliminary to knighthood. In the conditions of life since the fall no amount of diverting children from contact with the unpleasant will make them genuinely gentle, tractable, and lovers of peace and of being pleasant to others; not until there has been an insinuation of truths that lead to a resistance to what opposes. "I came not to bring peace on earth," saith the Lord, "but a sword." (Matt. 10:34) Let us not confuse the gentle and patient modes of handling those in innocent and childlike states with the real aim in view, lest we emasculate the latter and come to forget that their training is to fit them for the inevitable conflict of all the ages. The residues that will make them endure to the end are truths that have been insinuated and made of the life; just as in the drama of national or dispensational survival to be a residuum for a new dispensation, it was those who had lived faithfully according to a revered nucleus of genuine doctrine, (signified by the Tribe of Judah, which returned from Babylon and the Apostle John who would live till the Lord came again), that became the seed-ground for the new development.

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     II.

     The Lord came on earth to subjugate the hells and glorify His Human; and with His aid men are to follow His example in overcoming their evils and regenerating their minds. The swords He proffers to win the victory in this conflict are the truths of His Word. When these affect individual minds, there has taken place what is meant by the storing or implantation of remains of truth and good.

     Remains are that "living soul in all flesh" with which the Lord makes His covenant (A. C. 1050), as set forth in the promise to Noah, and whereby the waters of infesting falses are prevented from becoming a devastating flood to human minds. Now, as the Lord makes a covenant with, or conjoins Himself to, what is "His own with the man" (A. C. 9338e; Charity 104); and as truths from the Word are, on their side, the uncontaminated expression of Him from whom they have proceeded, it is evident that in the highest sense remains are the Lord Himself as to His Divinely Human Essence which is what is "Infinite in and with the finite," and so the real and only "living soul in all flesh."

     A distinction is to be carefully made between the Divine Human and the Lord's human on earth and those humans of men and angels through which the Proceeding from the Divine Human perennially operates to perform redemptions. Prior to His coming in the flesh these humans of men and angels were only representative, and His combats by means of them not as yet face-to-face, but much as is a parent's struggle with the evils which infest his immature children when his sphere of disciplinary zeal is bringing them into an orderly obedience. In time the Lord assumed a Human on earth which enabled Him (T. C. R. 84) to come into sight of His spiritual foes, and so to conquer them by adequate means. We are accordingly told that "a Last Judgment was made by the Lord from His Human in which He was in the world, but by means of His Divine" (P. P. at Isaiah 41); and that "God had omnipotence in this 'Divine work' through the Human." (T. C. R. 84)

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     Since the Lord's resurrection, He operates through the humans of angels and men as He operated while on earth through angels and His own finite human. For His prophecy that when the temple was destroyed He would raise it again in three days referred not only to the temple of His individual body, but also to that universal body which He, as the Divine Soul of the universe, has from all human beings who constitute it. This is what is meant by the statement that "the tabernacle of God is now with men," and by the token of living flames of fire which appeared on the heads of the apostles when the Holy Spirit was poured out upon them at Pentecost. On earth, "the Divine Proceeding issued from His Human" (Ath. Creed 177), but having quelled the bells thereby, and so delivered men from bondage, and made them able thereafter to receive Him freely in His glorified Divine Human, the Holy Proceeding thence now operates into and issues from human minds, whenever men will to invite it. This is why men are to supplicate the Lord for aid in repentance and temptation combats; for of themselves they avail naught, and it is the Lord with them who Alone can quell their infernal assailants, just as He subdued the hells which assailed His human in the world.

     We accordingly read: "In order that hell might be removed, and an imminent damnation thus avoided, the Lord came into the world and removed hell and subjugated it, and so opened heaven in order that thereafter He might be present with men on earth, and save those who live according to His precepts. For it is not to be believed that, by the redemption which was made at one time in the world, all after it have been redeemed, but that He perennially redeems those who believe on Him and do His words." (T. C. R. 579.) In this way, men's minds can constitute the universal body of the Lord, and He be the "living soul in all flesh,"-that Apocalyptic blood of the Lamb by which they are saved (S. D. 3419), that blood of the Paschal lamb which, when sprinkled on the lintel and the two posts, obliged the destroyer to pass by. Remains, therefore, are not a something detached from the life of the Divine Man.

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     III.

     Every man at birth possesses faculties of freedom and rationality, with potentialities of will and understanding. These are as soft tablets on which inscriptions can be carved. Such tablets are man's proprium, his heredity, his loves of self and the world, incorporating the love of heaven, sharpened and particularized to be a love of some specific use. In the beginning, and prior to the fall, this love of heaven shone through his loves of Self and the world, which were in no way opposed thereto, but were to enable it to receive an embodiment in earthly uses. For the Lord is said to have inseminated good in the ground of the voluntary part of these early men. (A. C. 895.) This state, we are told, is pictured by the two original tables of the Decalogue which Moses received from the Lord, and of which it is said: "The tables were written on both their sides, on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables." (Exod. 10:16, 17) But after the fall the loves of self and the world had become opposed to the love of heaven, and so ceased to be translucent vehicles to let it appear within and without and written on both sides. The breaking of the tables by Moses signified that now these two loves had to be broken by struggles against them so as to be brought anew under the control of the love of heaven. New tables are to be quarried by the man and presented to the Lord to receive the saving inscription. In the place of the love of self must be proffered love to the Lord, and, in place of the love of the world, love towards the neighbor.

     The perversion that came upon the organics of the mind at the fall affected only the lowest of its three degrees. (D. L. W. 432) More interiorly, or in its two higher degrees, there is still an influx of that love of heaven which, prior to the fall, had made the inscription on the inner side of the tablets, and also carried it through to their outer face. For we are told that "there is an influx into the souls of men that there is a God and He is one" (T. C. R. 8), this being an urge from within to establish the Lord's table; and also that "there is an acknowledgment from common perception out of heaven that those are saved who live well, and those are condemned who live ill" (Life 4), which is the other urge from within to lead to the building up of the second table, which concerns love to man as the neighbor.

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But this influx, with its two urges, received by the higher, uncorrupt, degrees of the mind, is unable to penetrate and traverse the hard shell of the opposing third or lowest degree until favorable states to receive what comes from without have been induced upon it, and not until Divine Truths have found their lodging there, and have been drawn inwardly to become receptacles of the living influx from within.

     No man since the fall is born into any connate truth, but truth must be acquired. That this may be effected, the lowest degree of the mind is overlaid from birth with a connate good which has an avidity to adjoin the needed scientifics of truth. This avidity is greater if he is the child of regenerating parents. But if he is the offspring of one in the love of seducing innocence, he has so little that it is said: "Infants are rarely born from the congress of such; and those which are born do not remain long in life." (A. C. 828.) For they are removed to the confines of heaven before the third degree of the mind, with its lack of counter-balancing connate good, has developed into a form that could never have freedom or rationality. We may note in passing that the Lord chose to be born of a regenerating mother, in order that He might have such a connate good overlaying that evil heredity which had been transmitted by ancestors of her race back to David and Judah, which He had assumed by His incarnation. The teaching in regard to such a connate good is as follows: "Since the lowest natural has been tainted with a vitiation through the hereditary from the mother, truth cannot then be united to good, but only added to it with some power; nor is truth united to good before that vitiation has been driven away; which is the reason why that good is indeed connate with man, but not truth; and, therefore, infants are devoid of every cognition of truth, and truth must be learned, and then conjoined to good." (A. C. 3304)

     Remains must be carefully distinguished from the internal influx of the love of heaven with its two urges; and it must also be distinguished from this connate good. The latter is not to be confused with remains, any more than the surface softness of a hard tablet is to be confused with the inscription that can be placed upon it before it has solidified. It is not a genuine good in itself, but only, as stated in A. C. 4563, "an external innocence of infancy cloaking the hereditary evil within, . . . but yet enabling hereditary evil to yield them nourishment, or act like a nurse, until the time of their judgment, when, by regeneration, they are to come into a new infancy, and into genuine innocence."

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     The office of the New Church parent or educator, therefore, is concerned with two things, namely, (1) keeping the surface of those tablets soft and malleable for a season; and (2) feeding their avidity for the truths to be inscribed by supplying these truths in a way to make the needed deep impressions and without ever cloying the appetite for further truth.

     IV.

     Prior to the revolt of the loves of self and the world against the love of heaven, the latter reached down and operated through their plane by perceptions or that "very celestial" (A. C. 536) which is further defined as " the ability from [love or good] to know truth." (A. C. 571) But nowadays truths are to be appended to the planes of these rebellious loves by the soft glue of the connate or domestic good there, until, by the leading of Providence, these seeds may open to receive in their bosoms that love of heaven which is moving in the interior or higher degrees of the mind. In the Adamic and derivative Churches, the love of heaven had operated into the lowest plane by distinct derivations from itself. But with the establishing of the Noahtic Church it was by "remnants, not of perceptions, but of integrity and doctrine from the perceptive things of the Most Ancient Church." (A. C. 530)

     The truths to be insinuated in the storing of remains are primarily such as are inwardly open to the Lord, and so are readily applicable to spiritual and moral life. Facts should never be presented as bare scientifics, but as part of a living fabric of a story that has a moral and appeals to the fancy. Sensual truths come first, and by the avenues of touch, taste and smell; then later by hearing, and last of all by sight. This order seems to have been felt intuitively by Froebel, who devised for his kindergarten gifts symbols which he held would inculcate in a preliminary way certain great fundamental truths. But subsequent educators, with whom religious conviction has been replaced by a cold skepticism, have receded far from the thought that an educator can supply bases from without to receive the inner influx of heaven.

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The general viewpoint of books which I have recently read, by such modern writers as Frederick Pierce, Margaret Drummond, Ellen Key, Nathan Oppenheim, Ernest Groves, Edward Thorndike, and Naomi Norsworthy, seems to consider the child as a sort of plant or animal which will normally develop through a series of stages in which the early ones are characterized by an appetite for things pandering to self and physical pleasure, while the later ones become altruistic, and recognize that individual happiness cannot be attained apart from furthering that of one's fellows.

     Their educational aim, then, is to supply such proper informative stimuli as will promote these successive transitions at the right ages, and so further the eventual goal, when he will regard all humanity as a larger self intimately bound up with his own interests. But such stimuli must be those he can respond to intelligibly. All others are wasted on him. Therefore, legends, myths, or references to spiritual agencies should be avoided, lest a fear of the unknown be inculcated, or he acquire a credulity which his later judgment will disprove. Let one citation suffice: "It has been customary," say Norsworthy and Whitley, "in the conservative school of kindergartners to use symbols to teach great truths. For instance, the sphere has been used to represent unity, and the doctrine has been that the child, in playing with the ball or sphere, must absorb something of that meaning. All the Froebelian 'Gifts' have been regarded in the same way. . . . Religious teaching is full of examples of the same suppositions. . . . But such teachings are folly, based upon a lack of understanding of the development of the child's mind. . . . Children do not possess abstract truths, nor generalizations; how then could a symbol call them to mind or stand for them? They are the product of much teaching and experience, and are characteristic of the philosophical adult mind. . . . To use something outside of a child's experience, something strange and new, in order to teach an unknown truth, is incomprehensible; he has content for neither. Certainly such a use of symbols violates the law of apperception. Children use symbols only for known experiences, and these symbols must be as nearly like the thing represented as possible; that is all that is possible for the child mind to grasp." (Psychology of Childhood, 1921, p. 166.)

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     From this we would conclude that a child's attendance at worship, where readings and expositions of the Word are given, would be a mistake, even if they were couched in an impressive ritual symbolism. Yet, as we have indicated, his mind is like that of adult humanity prior to the Lord's Advent, and so also a representative human inhabited, if not actually, at any rate symbolically, by the "living soul within all flesh." At that time the truths to be insinuated as remains are to be draped in appearances, which are only to be thinned as through adolescence he approaches to manhood. Still, no harm need be apprehended from exposure to the unveiled truths heard at service or overheard in adult conversation; for the adults, when moved by these, will affect the child favorably by a corresponding influence they transmit. The adults in contact with the child should realize that they are instruments for the transmission of the Holy Spirit to him; and so for storing those remains which are to take root inwardly in him, and which, after descending later into his natural mind, become the living soul within him.

     V.

     The truths insinuated as remains are drawn deeply within the natural mind whenever the loves of this hard external shell become active, lest they suffer harm from them. This state is that of the taking of the two witnesses up into heaven for a season. (Rev. 11.) But when regeneration begins with the coming into order of the inner plane where they are stored, or its constitution into what is termed conscience, they then descend with power into the lower mind, quell its loves of self and the world, and establish in that lower level a corresponding heavenly state. If this descent has begun during a man's life, and if he has persisted in it until death, he will remain to eternity a vessel in the heavenly form. Remains are therefore the means of reestablishing the love of heaven on the lower plane where dwell the loves of self and the world. Without the acquisition and storing of remains in the way indicated, there would cease to be a conjunction of the love of heaven with the two lower loves, and so there would be no conjunction of heaven with the human race. (A. C. 550)

     Remains may be injured by the evils of deceit and profanation. Deceit penetrates interiorly and infects remains with a subtle poison; profanation mixes them with their opposites so as to make a profane mixture. (A. C. 5128.)

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In the former case, the individual is cultivating a hypocritical exterior round about a canker of evil loves which have no outlet for discharge, and his feeling of self-righteousness poisons to numbness the remains that have been stored within, unfitting them for a descent into the lower plane to wage the needed conflict there. (Index S. D. Reliquiae at 1764.) In the case of profanation there has been an actual descent of remains into the lower plane and the beginning of an orderly building there. But these operations have then ceased, and the buildings purged of the evil creatures which had dwelt there are alternately preoccupied by them, so that the man is torn by two opposite forces. He will in time be reduced to a quasi unconsciousness as a merciful fate to prevent his continuing in acute physical suffering forever. "For profanations of the Word make a quasi callosity which impedes and absorbs the goods and truths of remains." (A. C. 594) "Such, because they have scarcely any remains of truth and good, in the other life become at length like skeletons, . . . and live a life like that of bones in contradistinction to the organic life of the flesh." (A. C. 6949.) They have lost "all flesh" in which the "living soul" can move quickeningly.

     In a recent paper on "Heredity," I called attention to the teaching that there is a spiritual essence of three degrees from the Lord which seeps through the humus of ultimate earth. It was the molding force in the beginning to raise up the vegetable kingdom, and then to imbue vegetable seeds buried in the humus with those higher energies which would unfold into the original insect, animal, and human creations. In his fragment on Miracles, Swedenborg states that when the Lord cursed the fig tree it speedily withered because of the cessation of the spiritual nutriment which had previously fed it through its roots. I accordingly characterized this subterranean spiritual essence as being like a rod in the hand of the Lord's Divinely Human Essence, which in a similar way goes seeping through human minds to produce, one after the other, those spiritual creations which are the vital theme of the history of creation in the internal sense of the first chapter of Genesis. In the first three days of this spiritual creation, the truths adjoined with some power to the superficial connate good of the lowest degree of the mind have succeeded in rising like vegetable forms until they connected with the living influx inside.

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During the fourth day, the plane of conscience is being ordinated in the interiors, or the heaven, of this natural degree of the mind. In the fifth, sixth, and seventh days, living forms are brought forth in the three degrees of the mind which accordingly open up successively, first, the lowest or natural degree, then the middle or spiritual degree, and finally the highest or celestial degree.

     Remains, after they have been drawn inwards, may yet not ordinate a plane of conscience, or, if they do this partially, not make it a vehicle by which the love of heaven is enabled to descend. Those in whom the case is such are typified by the man who buried the Lord's talent in the ground and would not traffic with it. Their unregenerate natural is compared in the Writings to crypts or caves in which the daylight enters only partially as by chinks or crannies. But though remains with such have not led to regeneration, they still enable the love of heaven to impart the faculty of understanding the spiritual matters which their wills are averse to practicing. They may thus learn in the other life to avoid the transgressions which are inevitably visited with punishment, and so live a relatively untroubled life. But it is not the life of heaven, since they do not shun evils because of a love of good and truth, but only from fear of the distress into which they know it will plunge them.
MIST MAIDEN 1926

MIST MAIDEN       LOUISA ELPHICK       1926

"Put on thy beautiful garments."-Is. 52:1.

Have you not seen her? That Maiden,
Mist Maiden, in vision of blue,
Who ever sits weaving and weaving,
Her mantle of azure-tint hue?

Those folds that cling on the hillside
In the shimmer of early morn,
She ever is wreathing, is wreathing,
Half showing, half hiding, their form.

She catcheth those dew-deck'd threads
That fail from the winds of the West,
And deftly is twining, is twining,
Their strands for her soft silken vest

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The soft and grey filmy cloud
Is waiting her beckon and call;
The dews that ascending, ascending,
Are caught by her sweet, subtle thrall.

She bends o'er her shadowy loom
`Tween the sky and the wanderer Earth;
Her touch is caressing, caressing,
Its atoms of marvelous birth.

Mere dust specks that play in the light,
While Science doth probe them with care,
Mist Maiden so coyly, so coyly,
Just touches-they shine in her hair.

Then threading her canopy blue,
While the West she toucheth with red,
Till the sunset's aglowing, aglowing
An aura to halo her head.

She once did spin in a Garden
A fabric of soft pristine spray;
There gently would hover, would hover,
O'er the growth of that first spring day.

So look you for her, that Maiden,
Sweet Mist Maiden, deep in the blue,
Who ever is plying, is plying,
Her handcraft exquisitely true.

The vision comes not to tarry,
For the work accomplished must be.
Is thy soul aweaving, aweaving,
Such beautiful garments for thee?-LOUISA ELPHICK.

     [Science tells us "that the dust particles in the upper reaches of the air become centers of condensation, and tiny globules of water gather round them to form the clouds of heaven, and to descend presently as the refreshing rain. The blue of the noontide sky, and the gorgeously tinted western sky, are fashioned by means of those dust motes that crowd the atmosphere."]

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TOPICS FROM THE WRITINGS 1926

TOPICS FROM THE WRITINGS        W. F. PENDLETON       1926

     XXXVI.

Superstition.

     Historically, superstition was the practice of observing and interpreting signs and wonders by the ancient nations, even down to the present time, and taking various forms. This habit appears absurd to the modern student, but to nations like the Greek and Roman it was serious and sincere; for to them it involved obedience to the will of the gods, as made manifest by the flight of birds, the appearance of the entrails of a slaughtered animal, or by other omens or portents which called for faith and obedience.

     Superstition is now defined to be "an excessive reverence for that which is unknown or mysterious." As stated in the Writings, it is with those who are in externals without an internal, "whose religion is not a religion, but a superstition, and whose worship is idolatrous." (Coronis 51; T. C. R. 821.) Being idolatrous, it is a worship of the external, in which there is dense ignorance of spiritual things, no knowledge of the true God, and a closing of the internal to heaven; but which may be opened by the truths of revelation and repentance of life.

     In the Ancient Church, representatives were multiplied. At first there was in them a true knowledge of God and a true worship of Him, together with a life of charity. But this state came to an end, and men began to worship the representatives themselves, with no thought or knowledge of any internal. The Jewish Church was in this state of religious superstition,-the blind worship of the external; and a similar condition spread far and wide over the ancient world, and finally took possession of the Christian Church itself in its worship of images; and a more interior form of idolatry or superstition followed in the worship of a false God, an invisible God, which is a most interior form of idolatry, the worst kind of a blind superstition.

     Hence, in the decline of the church, superstition takes the place of faith, charity departs, and a malignant god is worshiped in the form of some evil spirit from hell. (A. C. 4444:4; S. D. 5460-1/2.)

719




Separation From the World.

     The church is the Lord's kingdom on earth. It is in the world, but not of the world; even as the Lord said, "My kingdom is not of this world." (John 18:36.) The men of the church were to live a life, while in the world, that was to be distinct and separate from the world. What was it in the world from which the church should separate itself? The Lord made this clear in His prayer to the Father. "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from evil." (John 17:15) It was not the world, but the evil of the world, from which the men of the church should separate themselves. The words had application to the apostles, and to the early Christian Church, and in a broad sense to the church in all time.

     The principle of asceticism was already active in the Eastern countries, and the early Church was in danger of an extreme application of the teaching concerning the necessity of a separation from the world. The danger was foreseen and the Church was warned. But the final surrender came, and a complete separation from the life of the world is a fact in the history of the Christian Church which has continued to exist in some form even to the present time. And in the Heavenly Doctrine the New Church itself is warned of the danger.

     We are told that Lot sitting at the gate of Sodom "signifies to be indeed among the evil, but still to be separate from them, . . . not as to civil society, but as to spiritual life." (A. C. 2324.) Civil life is the life of the state, but spiritual life is the life of the church. The men of the church are to live a life separate and distinct from the evils and falsities of a perverted church, but are to join with other men in the active uses of the world. "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from evil."

No Spiritual Birth Without Temptation.

     As there is no natural birth without trial, pain, distress, so there is no spiritual birth without the bitter waters of temptation, continuous with brief intervals from infancy to the end of life, and for a period after death. And even a mind spiritually gifted may not always realize the early beginning and late ending of that which in the new Revelation is called "temptation,"-a period having its inception in childhood, and not terminating until after a sojourn in the world of spirits.

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It is true that children do not experience what is properly called temptation; but without some beginnings of it in childhood there will be none in later life; and without some continuance of it for a period after death there will be no passage onward into heaven.

     Those who are ignorant of what temptation is, and what it accomplishes, suppose that a man can be regenerated without temptation, or that one temptation is sufficient for spiritual life. This ignorance prevails where the Heavenly Doctrine is unknown, where it is not known that regeneration is not only a new birth, but also a new growth,-a new life following a new growth, as the growth of the natural body follows birth into the natural world.

     The old life must die, that man may live a new life as a spiritual man in a spiritual world. But the natural man resists the entrance of the new life, and the result is conflict, or what is called in the Writings "temptation combat." It is a battle for life,-a battle between the spiritual and the natural man,-and it does not cease until one or the other is subdued. But the Divine promise is spoken, "Be thou faithful unto death, and I will give thee a crown of life." (Rev. 2:10.)

Conscience.

     It is generally known that there is a conscience, but it is hardly known what it is. It remained for the new Revelation to tell us what conscience is. It is thought to be a kind of mental disturbance or pain, joined with regret for something that has been done, causing the loss or decline of one's reputation before the world. Evil spirits have a like disturbance from a like cause, but they have no conscience. There is no conscience in hell. That which appears like conscience there arises from fear of punishment. For we read that fear alone restrains the infernals. (A. C. 7280, 7788) Their fear looks like conscience, but it is good-will to self, and not to the neighbor, which is the opposite of a conscience. For with the evil in hell, and in large part with men in the world, there is no repentance, no sorrow and regret for evil willed or done to another. It is merely sorrow and regret for the punishment which follows the doing of evil.

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Where this kind of repentance is wanting, there is no conscience.

     A true conscience is formed in man by the truths of doctrine from the Word, received into the understanding and loved for their own sake. When so loved, a man lives according to them, and such a life is a life of true religion; but those who are in truths alone, and not in a life according to them, have no conscience.

     A prayer for a true conscience is a prayer for a new will and a new understanding, as expressed in the words of the Psalm (51:10): "Create in me a clean heart, O God; and make new a firm spirit within me,"-a new life in the will, and a new thought in the understanding.

The Divine Accommodation.

     The Divine accommodation is the Lord appearing, bringing Himself into view that He may be seen, known, and loved. For the Lord loves man, and so must come to him, that man may love Him in return, and that he may be conjoined with Him by love; for love is conjunction, it is eternal life, it is heaven itself. The Lord God, Infinite and Uncreate, accommodates Himself by coming into the world and teaching men the way to Himself. The way to Himself is the truth of His Word, and there is no other way to Him. This is the Divine purpose in the Divine accommodation. That this may be effected, the Lord appears to man, and talks to him as a parent to his children in language which they can understand and apply, and thus may walk in the way to heaven. This work could not be accomplished unless the Lord should appear as a Divine Man in heaven, and on earth. This does not mean that the Infinite Itself becomes finite, but that it accommodates itself to what is finite, and appears as if it were finite. If this were not so, God would forever remain invisible. Man could never know God, and God could never draw near to him. There could be no redemption, no salvation, no eternal life. Creation itself would be but an empty word.

     In order that heaven may be formed as the eternal abode of men, it is necessary that the Lord should make Himself present with angels in heaven, and with men in the world, as the Creator and Preserver; and this He becomes when His Human is made Divine. Such is the Divine accommodation. (See A. C. 5337, 8920-8922; T. C. R. 370)

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This doctrine is also presented in another form as follows: "The presence of the Lord with man is adjunction, and thus conjunction by contiguity, and this contiguity is nearer and fuller as man loves the Lord, that is, keeps His commandments." (A. R. 55) Conjunction by contiguity is the Lord accommodating Himself, rendering conjunction possible with finite man.

The Disciple Whom Jesus Loved.

     It is said of John that he was the disciple whom Jesus loved. (John 13:23; 19:26; 21:7, 20.) This is not said of any other disciple, and it gives John a distinguished and leading place. It is commonly thought that Peter was the first of the Apostles, and there are some passages that seem to justify such a belief, as where the Lord said, "Thou art Peter; and upon this rock I will build my church; and the gates of hell shall not prevail against it." (Matt. 16:8.) But we are told that Peter was not the first, because he represented faith, "whereas John was the first because he represented the good of charity." (A. E. 2295. See also A. C. 60733, 98244, 100874.)

     Now because John represented the good of charity, or the good of use (A. C. 70383), he also represented the New Church, in which charity or use was to be the first of the church. Hence we are told that the Lord loves the New Church more than the preceding Churches (A. R. 879); and this is given as the reason why John is called the beloved disciple, the first of the twelve apostles.

     John is variously represented, but the representations are essentially one. He is the good of charity, good works, uses, the good of life, good in act, the good of love to the Lord. Finally, he is doctrine concerning the Lord, or the Lord Himself as to doctrine; this he is called when he speaks to the seven churches. "John to the seven churches which are in Asia." (Rev. 1:4) Doctrine concerning the Lord is the Divine Doctrine as given in the Writings of the New Church, given to be read, to be heard, and to be kept by all who are to be of that Church. For it is said, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep the things that are written therein; for the time is at hand." (Rev. 1:3) The time is the time of the Second Coming, and John is the prophet of that coming. "Blessed is he that readeth." Amen.

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NEW CHURCH EDUCATION 1926

NEW CHURCH EDUCATION       Rev. F. W. ELPHICK       1926

     ITS PRESENT OUTLOOK AND HOPE FOR THE FUTURE.

     (A Paper read at the British Assembly, 1926.)

     Education coincides with the history of man. In the spring of his birth, and in the summer of his youth, man was taught by vision and by dream. Heaven was close to earth, and the earth close to heaven. His Word was the voice of God, his science the perception of Divine things. His art was the book of nature, by which he affirmed and glorified the work of his Creator. His philosophy was the philosophy of a simple and innocent life. His affection, thought and action were one.

     But a change came. He ate of the tree of the knowledge of good and evil. From celestial he became spiritual, from spiritual, natural. Then, throughout the ages,-the age of silver, the age of copper, the age of iron and of clay,-his education-the drawing-out, the up-feeding of his soul, mind and body-was by way of the senses and rational thought. The Revelation of his Creator, whether in tradition or in writing, never left him, for it was dispersed throughout the earth. He was alone, yet not alone, free to choose either good or evil; free to obey Revelation or deny it.

     It is in such a setting that the detailed history of the culture and civilization of the ages rests. Note, for a moment, the far-reaching panorama-stretching west and east from one ancestral home. First, the Land of Canaan and its neighboring territories,-the home of the Most Ancient and Ancient Churches,-then the kingdoms and civilizations of Babylonia, Chaldea and Syria. From Egypt to Greece; Greece to Roman Empire; Roman Empire to Christianity; Christianity in the Dark Ages to the Christianity of the Reformation; Reformation to present day Christianity, an age of awe-inspiring discovery and invention, but also an age of spiritual darkness and doubt. This the march of what is called "civilization"! Turn eastward. Here the ancient civilizations of Persia, India and China, and the Divinely provided religiosities of Buddhism, and Mohammedanism, and the tenets of Zora.

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These, too, have had, and are having, their schisms, their renaissances, their reformations, and their interpretations of sacred script. These, too, possess their ways and their methods whereby mankind may satisfy his desire to depend upon and revere an unseen Creator. They, too, search for that spirit world which lies beyond death. Whether we look west, of whether east, whether in the past or in the present, the universal law is evident that religion moulds education, and education, in its turn, determines the value given by man to religion.

     In thus being mindful of the story of man, the place and use of the New Church can be seen in clearer perspective. For the New Church is as a grain of mustard seed; yet, by Divine promise, it is to become a great tree. Moreover, this Church "which is new," and which is to "make all things new," is to bring heaven nearer to the earth, and the earth nearer to heaven. Its Revelation is more universal than any previous Revelation, and it can be adapted to the needs of all nations. It implies, for all, a new way of thinking, a new way of living, a new faith, a new charity, a new hope, and a new freedom. These, indeed, are bold sayings, but those who have seen this new light are convinced that a perceptive understanding of what the New Church is and means, leads to the conviction that these things are true, and that one, ONE of the sure means of realizing the promises given in the Doctrines of the New Jerusalem is none other than the upbuilding of a distinctive education.

     II.

     What, then, is the present outlook of New Church Education, and wherein lies its hope for the future? It is to these two themes that we subscribe this discourse.

     In the first place, however, it will be useful briefly to recapitulate what is involved in the term "Education." In the ordinary and restricted sense, we imply the instruction given to children in the Home, in the Kindergarten School and in the Elementary School. We also imply, by the same term, the instruction given to youth, and the "academic" uses of High School, College and University. But "Education" also possesses a far wider meaning. The teaching of Revelation, confirmed by experience, should convince anyone that Education is life-and life education.

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Indeed, the whole span of life is for no other purpose than that man may be trained, molded and prepared for a life of use in this world, in order that he may be trained, molded and prepared for a life of use in heaven. That such a philosophy is true, needs no array of extensive quotations from the Heavenly Doctrines given to the New Church; for this philosophy is written upon every page, and permeates every subject-doctrinal, philosophical or scientific-to which those Doctrines refer. It is because of the existence of this wider aspect of Education that its more restricted meaning derives its use and purpose.

     Clearly, therefore, of all the innumerable educational theories and practices existing in the world today, the aim of New Church Education, as applied specifically to the Home and School, cannot be mistaken. New Church Education, throughout the world, possesses a twofold use, education in preparation for a life of use in this life, and education in preparation for a life of use in heaven. It implies the education of the natural mind, in order that later a spiritual mind may develop. It implies the education of the "will" as well as of the "understanding"; education for the uses of society and the country, as well as for the church; education for a moral life, in order that a spiritual life may develop within and upon that moral life.

     These are some of the objectives of New Church Education. Others may be added, as for example:

     1. The implantation of the acknowledgment of the One and only God, and that the Lord Jesus Christ is that God.

     2. The preservation of the Word in its literal form. For this Word is the very ultimate of Divine Truth in its holiness, fulness and power. To preserve it means to have a well implanted knowledge of it and reverence for it, since the Church is where the Word is read and understood in the light of revealed Doctrine, and used for the amendment of life.

     3. The preservation of the Doctrines of the New Church. For these are a Divine Revelation given out of heaven for the use of man-a form of Divine Truth-The Word of God accommodated to the requirements of the rational mind, so that man may enter intellectually into the mysteries of faith.

     4. The preservation of the Conjugial. This implies the education of future parents and future homes.

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The home is the seminary for the uses of life in this world among men,-for the church and for heaven, Education commences within its sacred walls, passes to and co-operates with the School, and these two agencies together lay the foundation for the education of life.

     In summary, we have outlined what is involved in the term "Education," when viewed in the light of the principles to be found in the Doctrines of the New Church. They are principles of universal extent, and applicable to every race and nation. Indeed, it will be on and from those principles which are Divinely revealed that the theory and practice of New Church Education will depend. Practice and method will vary with nationality and local necessities. Such matters, truly, have their limitations. But such limitations are of Providence. They are not only limitations of time and space, but also of state, affection, disposition and spiritual use; and yet they can also be governed by a recognition of fundamentals based on the universal Faith of the New Church. In so far as there is such a recognition, in so far there will be unity of thought and purpose among men in doing their part in the establishment of the New Church.

     III.

     With general principles in mind, and the place and use of national or local conditions recognized, it is possible to gain some idea of the present outlook of New Church Education. For now, after more than a hundred and twenty years of controversy on New Church Education and New Church Missionary Work; after fifty years of intensive study and practice on the part of the "Academy," the questions are still asked: "Is New Church Education worth while?" "What is the difference between New Church Education and the Education offered by the world?"

     Here, indeed, practical issues are faced. Even some who have been educated in the sphere of the Church question the ideals of their predecessors; while those who, in the Divine Providence, have embraced the faith of the New Church, but have not the heritage of a New Church home and a New Church school, contribute their own estimate of educational and other church uses. Traditions with different backgrounds and experiences of various colorings meet. In the process of growth these conditions will come about. But Providence cares for all, no matter what may be the character of the educational system.

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There are twelve gates to the New Jerusalem, three on the North, three on the South, three on the East, and three on the West. This represents the many introductory ways by which the New Church may be entered, and the various states which accompany such entrance. But the one and qualifying condition, common to all who thus enter, is, that the fallacies and false doctrines of the First Christian Church must be seen, acknowledged and dispersed before the 'New' can be really seen and received. (B. E. 109.) Expressed in other words: Whether education has been received in a New Church institution or elsewhere, a perception and conviction of what the New Church is and means can only come as a result of contrast and comparison with the 'old' contrast in the world of men-contrast within one's self. For in a sense the Second Coming, and all that it means, has to take place individually.

     But let us return to the immediate theme in hand. What are the reasons for the criticism of New Church Education? In the first place, it is to be noted that the criticism so given relates to education as applied to Elementary School and College,-a criticism which views education in its restricted sense. In the second place, it is generally a criticism of curriculum and standard of scholarship as compared with outside schools. In the third place, the criticism, in the nature of things, is one of a national or local character. America looks to American standards and environment; Canada to Canadian; England to English; Continent to Continental; South Africa to South African.

     Now just here it is of advantage to view school uses and school life from one of the great universal principles which are revealed in the Doctrines of the New Church.

     If we turn to the work entitled The New Jerusalem and its Heavenly Doctrine, we will find a summary explanation of the terms "Good" and "Truth." To those familiar with New Church phraseology it is known how often these terms occur. They convey a series of ideas which are fundamental to the whole doctrine and philosophy of the New Church. In the chapter cited (nos. 11-19) it is noted that "all things refer themselves to good and to truth." What deduction and application may be made of this principle in reference to school education? What attributes and qualities fall on the side of "good," and what on the side of "truth."

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The following analysis is offered:-On the side of "Good"; Charity, Affection, Obedience, Gratitude, Discipline, Ethics, Morals, Culture, a new way of Perceiving. On the side of "Truth"; Faith, Viewpoint, Curriculum, Course of Study, Understanding, Scholarship, Intellect, Memory, a new way of Seeing.

     If, then, any attempt is made of valuation-and criticism is a valuation-the attributes of both sides must be taken into account. Curriculum and scholarship are certainly fundamental elements in education, but they are not the only elements. Character and discipline are also of vital importance. Moreover, those attributes on the side of "Truth"-intellect, memory, viewpoint, scholarship, are capable of being measured by visible test; but those attributes which, in genus, dispose themselves on the side of "Good" cannot be so measured. Yet the whole fabric of civilized life-and indeed the regenerate life-depends as much upon honesty, sincerity, justice, integrity, obedience to law and order, as it does upon memory, understanding and intellectual attainment. Thus the New Church educational ideal is that the good shall be conjoined to truth, and truth conjoined to good. Not only is a distinctive curriculum and its result on human minds the hallmark of New Church education, but also a distinctive discipline and its result on human hearts. The ideal for every New Church school, and for every pupil therein, is to honor the red and the white.

     It has been noted that education in New Church schools is generally criticized from those factors which range on the side of "Truth." Curriculum, standard, scholarship-these stand out first. They are easily seen, and, to a very large extent, are measurable. Moreover, it is these factors which have been stressed in the schools of the world. There has been a decided development of the idea that education means the storing of memory-knowledge which is to be successfully out-poured and gaged at a given time and place under the feverish excitement of the examination room. So that to many youthful minds in the world-and parents too-examination passed and finished means education complete and finished. Such methods have become traditional standards; and with such standards New Church education is environed and criticized.

     Now in viewing these matters a wide vision is necessary, for there are changes taking place in the educational world itself.

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As will be hinted in the course of a few lines, traditional methods are being questioned. In the meantime, however, present conditions have to be contended with. It is natural that parents should be anxious to have their children receive a good education-a good start in life to cope with the demands of the highly complex civilization with which the New Church of today is surrounded. In such anxiety there is truth and sound reason. For, clearly, one use of education is the preparation for a life of use in this world. Some uses require more scholarship as a preparatory training than others; and the requirements vary in different countries. It is a condition to be met by every New Church school.

     Herein is a difficult and double task. It is a task which can only fall upon those who know what the acceptance of the New Church means. The task is this, that, in addition to meeting the curriculum and standard of the schools of the world, it is vitally necessary that New Church schools provide for the distinctive faith and life of the New Church. They must maintain a distinctive curriculum and a distinctive discipline. How this task is to be borne is one of the present problems of New Church education today. It is not, however, the only problem. For, as already noted, standard, scholarship, and curriculum are not the only factors to be considered. The attributes of sincerity, honesty, justice, obedience and respect for law and order,-these are equally necessary. Of all parents and teachers, those who have accepted the New Church faith know full well that it is these qualities which are vital to moral life and spiritual life-to a spiritual-moral life.

     We have already briefly alluded to the conditions of modern requirements in the educational world which surrounds New Church institutions. It is of value to note the contemporary thought of those who are also studying, from their lights, the problems of education. What is found there? We find change. To be brief, we will place the matter in the form of question and answer.

     Is there satisfaction with traditional methods? No.

     Are they satisfied with results? No.

     Are they content with the style and content of the ordinary school textbook? No.

     Do they question whether morals, character, respect for law and order are being built and formed satisfactorily? Yes. By some far-seeing minds it is very seriously questioned.

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     Naturally, a great deal depends upon local conditions and viewpoints. But it is safe to say-without digressing into an extensive field of comparison-that the educational world, especially since the Great War, is not by any means satisfied with the results of education. It is also experimenting, reviewing, restating and revaluing. With this condition in mind, surely encouragement should be given to further the upbuilding of New Church education, which recognizes that "all religion has relation to life."

     If the traditional standards, methods, and measurements in the educational world are being questioned, the criticism of New Church education must be modified. But it will be for the next generation to subscribe their estimate of these changing conditions, and their analysis of the relationship between the schools of the world and the schools of the New Church. In the meantime, much will depend upon the teachers in the educational field of the Church. They must be distinctive, but not exclusive. It will doubtless be a long time before the organized institutions of the New Church can be entirely independent of the world. There must be trade with Egypt. It will be from Egypt-the learned world outside the Church-that a supply of fruitful knowledge will be borrowed for the upbuilding of New Church science and art. This means that the teachers in the Church must be well trained, thoroughly loyal to the Doctrines of their Church, and firmly convinced of the root principles underlying the whole of her Doctrine and Philosophy. So equipped, they will be enabled to go down into Egypt, bring back gold and silver, refuse the dress, and not be tempted either to eat of the Egyptian fleshpots or remain with the Egyptians. Theory and practice, science and art-intellectual wealth will be found in abundance. But before it can be of service to the New Church it has to be recast-recoined-and put under the test of a Divinely given Philosophy. When thus reshapen, and molded anew, material is at hand for the building of the sciences and arts in a new way; and one of the departments of science and art is the Theory and Practice of Education.

     Already a hint has been given of the contemporary revision and resifting of educational theory in the world. With more reasonable ideas of child-psychology, a more life-like way of imparting knowledge to children, the introduction of practical methods, the study of the child, as the subject of education, and not as to how much subject matter can be crammed into the child in a given period-all this means a reformation of traditional school life and school-room.

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But even in such changes, we venture to assert, New Church pedagogy will not lose its head. No single method will be adopted in its entirety, but portions of many methods will be altered and accommodated, according to the psychology of the development of the human mind as revealed in the Doctrines of the New Church.

     In the development of New Church education, however, the one who makes education as applied to school uses a life's work is not the only one concerned. Parents-especially those who have received an education in a New Church school or college-should also take part. If their education has laid the foundation for a well-balanced attitude of life, and has not stopped with "examination" or "points of credit"; if, from their academic courses, they have come to the realization, among many other things, that growth, both in the church and in the world, means change-not indeed sudden and violent, but slow and steady-then they will take interest in the school life of their children. Indeed, we would note here that one of the main tendencies of school education in the world is to encroach upon duties that properly belong to parents and the home. This tendency is not entirely due to the current pressure of Governments to control education, but rather to the fact that educationists know that home life and home training is sadly neglected. The education of the past generation has not prepared young people to educate the children which may come to their trust. Education has not held marriage, home, and parenthood as the important objectives. In these matters the New Church must ever take a definite stand. The ideal is that the sphere of the home support and coincide with the school, and the school with the home. In practice, such an ideal involves many problems of ways and means. It not only includes co-operation of parent and teacher, but also an education which prepares for such co-operation.

     New Church education is still in the day of small things. It is an unseen, unknown, unobtrusive pioneer, grappling, indeed, with the same problems with which the world contends, but also attempting the solution of problems concerning which the world is ignorant. There is only one educational center that wholeheartedly and unreservedly endeavors to build its entire secular education upon Divine Revelation,-an elementary school here, an elementary school there, founded upon the recognition of like principles.

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Teachers are few in number; the educational equipment in some places sufficient, in others insufficient, but all needing additional means to meet growing needs and changing times. Textbooks have to be accommodated-and not only accommodated, but also composed. It is against great odds-if worldly standards be placed in contrast-that distinctive education in the New Church has to face its responsibilities. The work indeed requires "sustained enthusiasm" and all the co-operation possible.

     Co-operation-co-operation in the sphere of the New Church! What a multitude of interchanging uses this involves! Ecclesiastic and Lay; Church and State; Minister and Teacher; Minister and Scientist; Teacher and Parent; Parent and Child; Teacher and Scholars; Scholars and School; Church with College and University; the Church, and every use and walk in life. Then, too, there is research, and the research student. Research-doctrinal, historical, scientific, philosophical-co-operating with the leaders, teachers and thought of the church generally. Even the Librarian-not a person mechanically handing out and recording the loan of books-but a trained co-worker assisting teacher, school, child and parent in the selection of literature.

     Co-operation means working together, a leading on to new perceptions of good and new Visions of truth; ever advancing, ever changing, and yet abiding loyally by the Rock of Divine Truth, the only firm and enduring stronghold.

     IV.

     At this point we pass from a consideration of the restricted meaning of Education-the school and academic uses-to the under meaning-the education of life.

     New Church education never ceases. Throughout life, attitudes need to be molded and viewpoints directed to the eternal Source of all Good and Truth. The spirit of humility, loyalty and obedience to Revelation, a spiritual love of truth, love of use, charity to the neighbor, the discipline of self-compulsion, in order that true freedom may be established among men-these are the attitudes of good in the school of life.

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Interest and diligence in the intellectual welfare of the Church; the eclectic research in all the branches of human learning-their comparison, analysis and synthesis in the light of New Church Doctrine; the study of one's calling and use; in short, the growth of understanding, the new way of seeing; these are the attitudes of truth in the school of life. And yet these attitudes, distinct in genus, are nevertheless complementary-those on the side of good to those on the side of truth-for good is not good until it is conjoined to truth; and truth is not truth unless it is conjoined to good.

     As it is in the school life of childhood and youth, so it is in the school of life,-attitudes are being constantly molded and formed. Every Revelation which has been given to mankind has influenced his attitude. The Scribes and Pharisees regarded the Law according to their learning and tradition. The Lord instructed His disciples to seek for the spirit of the Law. The Hebrew Scriptures had to be viewed in a new light-a new attitude had to be formed. The Disciples, Apostles and early Christian Fathers, in following the teaching of the Lord at His First Coming, were the means by which the Christian attitude of thought was spread among men. So it is at this day, by reason of false attitudes destroying the Church, that the Second Coming of the Lord has been effected, whereby those false attitudes may be dispersed and new attitudes of faith and life born again among men. Christianity has influenced and molded education, and the history of education confirms how great has been that influence. Why not a similar-even a deeper and more universal influence on education-when this is founded upon a Divine Revelation which, by Divine prophecy, is for a Church which is to be the Crown of all the Churches-a Church which is to endure for ever!

     Herein lies the hope of the future. For in both its restricted and broader senses education means the building of attitudes that will bring a new culture and a new civilization,-a race of men, national, yet inter-national, who, as of themselves, are inwardly striving to overcome those hereditary and acquired tendencies which have made the world what it is. They will be men in the world, but not of the world, rendering to Caesar, and rendering to God. Their uses in life will be many, their perceptions of truth various, but in this variety there will be unity of thought and purpose; for charity will reign.

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Though there will be theologians, it will not be a race of theologians; and yet their art, their science, their literature, their education, their whole habit of thought, will both reverence and intellectually enter into the mysteries of faith; they will seek for the truth and apply it to life.

     This may sound Utopian; yet it is a hope derived from the Writings of the Church. Men will say that such a civilization is impossible. If the New Church is true, and not the most colossal fallacy that ever came to this earth (we shrink from such a thought, for all hope would vanish)-if the New Church is true, then such a state among men is possible. Those things in nature which endure for ages require ages to form. Geology and the testimony of the rocks confirm this. The future is indeed hidden-mercifully hidden-and it is the duty of each generation to live in and for the present, in order that the Divine Providence, through and by means of men, may establish the New Heaven, and, by means of influx therefrom, establish the New Church on the earth.

     We read in the Word that Cain killed his brother Abel, and a mark was set upon Cain. Herein is described the story of the Fall,-the separation of faith and charity,-and depicting how faith is the stronger of the two. How true is the realization of this Divine history and philosophy in our own time and state! Our faith, indeed, is often stronger than our charity; theory leads and practice follows; it is always easier to talk than to do. But we cannot avoid reasoning, for it is by means of truth that good is implanted; it is by means of theory that practice comes into being. Yet, of the Divine mercy, it is by mean of truth, faith-"the mark"-the hope-that good and truth, charity and faith, theory and practice, are really bequeathed to man, and that he is enabled to climb back to spiritual life, in which good and truth are one.

     It has been well said that the New Church is only just beginning to spell "doctrine." It is also true that it is only just beginning to spell the phrase "New Church Education." Those who know best, having had a life's experience in supporting this work, know full well that they have not obtained New Church education-they have been, and are, striving for it. To perceive what this work involves needs a far-reaching vision, a conviction that Heaven-given principles have been granted for its establishment, a realization that pioneer days mean experiment, disappointment, spiritual trial and apparent failure.

735


It means resolute courage, a quiet confidence to go forward in the stream of Providence, and a hope founded upon the Rock of Divine Truth. Each generation will have its own problems to solve-and to leave unsolved-will have doubts to conquer and difficulties to meet; but to them, future generations, as to the present, in times of doubt and uncertainty, the Divine words of prophecy will ever sound clear: "Return to the stronghold, ye prisoners of hope!"
SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

     LESSON NO. 25-TRIBUTE AND THE KINGDOM. (Matthew 17:24-27. Is: 1-14.)

Paying tribute                    Matt. 17: 24-27
Who are greatest in the kingdom     18:1-5
Offenses that close the kingdom     :6-10
The Divine purpose                :11-14

     The temple tax was levied upon all Jews. Once a year they were to pay half a shekel for the maintenance of that sacred shrine. This tax was usually collected in the Spring, about the time of the Passover; and as the Lord had not gone up to Jerusalem this year, but instead had sought seclusion in various parts of Northern Galilee, neither He nor His disciples had paid the tax. The payment of this tax was considered an essential religious duty. As soon, therefore, as the Lord returned to Capernaum, the tax-gatherer cautiously approached Peter and asked whether his Master paid tribute. From this simple phrase we can see the position which the Lord occupied at this time. The tax-gatherer recognized in Him the teacher of new doctrines; he saw a cleavage between the new system and the tradition of the elders; and he was not sure that the Lord would pay tribute to the old system of Israel. Peter's answer was that He paid tribute, nevertheless, he hastened to the Lord with more than a little perturbation stirring in his heart. "Jesus prevented him." Here we must not be confused by the old English use of the word "prevent." As used in the King James Version, it means to anticipate, or to come before.

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Thus the Lord anticipated Peter's question, and by Divine insight answered it before it was asked. He showed Peter by His analogy that the Temple was His own. And should He pay tribute to that which was His own? Yet, to avoid unnecessary difficulties in unessential matters, He told Peter to catch a fish and there he would find the tribute money. This represents the contribution of natural science to the externals of the Church.

     But the Lord took the occasion to speak of tribute in general, and thereby to draw a sharp contrast between the kingdom of God, on the one hand, and the kingdoms of men on the other. He always taught that a proper return should be given for the benefits of civil government, and that we should at the same time acknowledge and serve God. "Render unto Caesar the things that are Caesar's, and unto God the things that are God's."

     The Lord's great purpose at this time was to show His disciples the essential difference between His kingdom and the kingdoms of men. Many of His followers did not yet understand; they were ambitious for natural rewards, hoping that He would make them great governors, with a great deal of wealth and power, like those, for example, who came to them from Rome. But in heaven the humblest are the greatest, and the wisest are like children. "Externally, the celestial angels appear simple, and before the eyes of the angels of the lower heavens they appear like children." (H. H. 280.) The Lord had set a little child in the midst of the disciples; and as this was probably in the home of Peter, it was undoubtedly one of his children. The disciples had been striving among themselves, indulging the dark passions of ambition. What a gentle and yet potent rebuke it was to be told that they must be converted and become as that little child? "To be converted" means to be "turned around," so that instead of being ambitious they would desire to be useful; instead of wanting to do anything they pleased, they would do only what was right; instead of thinking that they knew the best way, they would acknowledge that the Lord's way was best; instead of thinking of themselves as first, and loving themselves, they would love their fellow man.

     Jesus warned His disciples that there was no comparison between worldly things and heavenly, and that man must sacrifice all things of this world to gain eternal life. "If thy hand offend thee, cut it off."

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The offending hand represents the doing of wrong. This must be "cut off" while we live in this world, even though it apparently maims us. The offending foot means following an evil course in life. This must be stopped, if we would live in heaven. The offending eye is the belief in falsities and the denial of truths; thus it is the very countenance of evil. The kingdom of heaven can only be gained when we are willing to sacrifice our love of the evils and falsities that are opposed to it. Hence the Lord's declaration: "He that loseth his soul for my sake shall find it."

     He exhorted His disciples to realize the sacredness of childhood, and the high place that the innocence represented by childhood holds in the scheme of salvation. To despise another is to wrong him in heart, and to hold him as less than ourselves. Men are careful to gain the favor of those whom they fear or those who seem to be important, but they are often careless of their duty toward the weak and seemingly unimportant. Those who despise others are willing that others should be injured and wronged.

     Verse 14 describes the Lord's Providence over all men, which follows everyone through all the mistakes and errors of his life, with the endeavor to turn him about and bring him into a better and happier state. For it is the will of God that all men should be delivered from evil and made happy in heaven. "Reply was heard from heaven that no one is ever predestined to hell, but all to eternal life." (A. C. 6488.)

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MULTUM IN PARVO 1926

MULTUM IN PARVO              1926


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
In the United States, $3.00 per year; Elsewhere, $3.25 or 14 shillings; payable in advance
Single Copy          30 cents
     NOTES AND REVIEWS.

     MULTUM IN PARVO.

     100 POINTS OF NEW CHURCH DOCTRINE. London: The New Church Press, Ltd., 1926. Paper, 24 pages. Price, One Penny.

     The latest of the pocket-size pamphlets issued in recent years by this publishing house, it aims to catch the interest of the outsider by terse statements of the New Church doctrines pertaining to the Lord, the Word, the Churches, etc. The compression of New Church views into short sentences has been well done. If we would be "fishers of men," our lines could not be better baited than with genuine ideas of doctrine. In mere brevity, however, there is an element of danger, and great care should be taken to avoid giving the stranger a false impression. In the pamphlet before us, for example, we find no mention of the Last Judgment of 1757, nor is it clearly stated that the Christian Church has been destroyed by evils of life and falsities of doctrine, and consequently is to be superseded by a New Church. It is indeed said that the "First Christian Church" has come to its end, and "The New Church" begun; yet we are also told that "Baptism is a reminder of admission into the Christian Church, and a sign that the person baptized is to be regenerated." This would be intelligible to the stranger if the pamphlet had stated in unmistakable terms that the Church of the New Jerusalem is now the one, and only true Christian Church.

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Those among Christians who are ready to receive the Heavenly Doctrines and enter the New Church are prepared to hear and believe the truth about the death of the former Church at the Last Judgment in 1757, even though they should be somewhat shocked on first hearing this fact. It is useless to make a missionary appeal without stating it.

     GENERAL CHURCH PERIODICALS.

     Among the journals of the New Church recently to hand are the following regularly issued by centers of the General Church overseas:

     LA NOUVELLE JERUSALEM, NO. 1 for 1926, edited and published at Brussels, Belgium, by the Rev. Ernst Deltenre. The contents of this 56 page issue include a sermon on "The Widow's Oil," by the late Rev. J. S. David, and editorials on "The Keys of the Kingdom Heaven" and "The Glorified Human of the Lord," besides an editorial review of the recently issued Anniversary Record of the Academy. There is also a report of the Twelfth General Assembly, written by the Rev. E. E. Iungerich, and of the British Assembly by the Rev. Homer Synnestvedt. A well-balanced number, with an interesting variety of topics.

     A NOVA IGREJA, (The New Church) Nos. 16 and 17, January-March and April-June, 1926. Official Organ of the General Church Society at Rio de Janeiro, Brazil, and edited by the Rev. Henry Leonardos. The first of these numbers features a translation into Portuguese of Bishop N. D. Pendleton's "Statement of the Order and Organization of the General Church." There are also translations from the writings of the Rev. E. C. Mitchell and E. Richer, and of a sermon by the Rev. George de Charms on "Serving the Lord in Uses." The Rev. Joao de Mendonca Lima contributes an article on "Immortality and Eternal Life," and Senhor F. Xafredo one on "Revelation." No. 17 contains a sermon on "The Word" by Bishop N. D. Pendleton, and the following articles: "The Present Moment," by M. C. de Soaza Bandeira; "Spiritism Confronting the Doctrine, " by Joao M. Lima; and "The White Horse of the Apocalypse," by F. Xafredo. Both issues contain news of the Church, prepared by M. O. Leonardos. Our friends in Brazil are thus performing a great use in maintaining their quarterly journal, which disseminates genuine doctrine and information in matters of the Church among those who read the Portuguese language.

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     DE WARE CHRISTELIJKE GODSDIENST (The True Christian Religion), published in the interests of the General Church Society at The Hague, of which the Rev. Ernst Pfeiffer is Pastor. The issue for July-August, 1926, presents a photograph of the handsome house at No. 229 Laan van Meerdervoort which is rented by the Society as a place of meeting for its members and a residence for the Pastor and his family. In this number we find a report of the Seventh Annual Meeting of the Swedenborg Society, whose membership consists of New Churchmen and others interested in the translation and publication of Swedenborg's works. This was held on June 20th, and was followed by the Fifth Annual Meeting of the First Dutch Society of the General Church, a report of which is also given, showing substantial progress during the past year. There is also an article on "The Correspondence of Spiritual and Natural Nutrition," by J. P. Verstraate. The issue of this periodical for September-October is devoted to a Dutch translation of portions of the Rev. Theodore Pitcairn's recent booklet, entitled The Book Sealed with Seven Seals.

     Neatly printed and well edited, this publication is undoubtedly filling a need among our friends at The Hague, as well as furnishing a vehicle of instruction and information to the isolated in Holland and other regions where Dutch is spoken.

      NOVA ECCLESIA (The New Church), a bi-monthly in the Swedish language, published at Stockholm and edited by the Rev. Gustaf Baeckstrom The following brief review of the latest number has been written by Miss Sigrid Odhner:

     In addition to the usual doctrinal matter and news, the issue of NOVA ECCLESIA for July-August, 1926, contains Mr. Baeckstrom's account of his recent visit to America, with notes on the Twelfth General Assembly. He describes the pilgrimage to Canada, and his astonishment at seeing so great a number of New Church young people from all parts of the United States and Canada, and also at the unique methods of travel used by some of them. He then comments upon each of the Addresses delivered at the Assembly, beginning with that of the Bishop in which he reviewed the fifty years' progress of the Academy movement in its most essential aspects. Mr. Baeckstrom says little of the great interest aroused by his own address on "Missionary Work," but writes beautifully on the theme of Mr. Caldwell's paper on "Academy Education in the Home," as follows:

742




     "This was the heart of the Academy, so to speak, one of the mainsprings of its vitality, something altogether and especially characteristic of the great life-struggle which was here touched upon with a soft and reverent hand. But in all its simple beauty it was powerfully stirring,-this reverent speech about the holy thing which alone can make the home a sanctuary. That the Academy's heart is the home, I saw proved more than once. Religion in marriage, in the home, in the school,-this can become religion in life. This is what keeps the children in the Church. It is no longer a theory, but the happy experience of fifty years. It is the heritage of the past, the strength of the present, the hope of the future. Without such homes, the New Church can never be firmly established. For they are heaven upon earth. I have seen much unfaithfulness and deceit in the world, and the doom has gone out over the world. But among the men of the New Church have I found, and in the homes of New Church people have I seen, so much of love and faithfulness that my heart was stirred at the thought of it. Never shall I forget how aged New Churchmen praised their aged wives with deep feeling, although with simple words. Never shall I forget how, in Kitchener, when the men had a meeting by themselves, and the women by themselves, the former sent the latter a greeting of roses, confections, and words unadorned by phrases, but coming from the heart's depth. It was as if I were reading Conjugial Love actualized in vivid life. All this, and much more, I shall never forget. For this is the dawning fulfilment of the loveliest promises of what life has to give, and what heaven gives."

     Mr. Baeckstrom goes on to speak of the many invitations he received to visit old friends and new, of his return to Bryn Athyn by way of Niagara, of the sensations of his first ride in an aeroplane, and of his pleasure in giving his lecture on Outward-Bound to a Bryn Athyn audience before his departure from home.-S. C. O.

     THE SOUTH AFRICAN NEW CHURCH OPEN LETTER, published quarterly or oftener by the Durban Society, and edited by Mr. J. H. Ridgway. The latest issue received is that for April, 1926. As usual, it contains thoughtful articles on doctrinal subjects, and news of the South African field. The Editor recalls that the periodical began publication in September, 1917, and has thus been in circulation for nine years.

742


We have no doubt that it has been successful in promoting its avowed object of bringing the New Church people of South Africa into closer touch with one another.

     TLHAHISO EA TS'ENOLO EA KEREKE E NCHA. (The Expositor of the Revelation of the New Church.) Published at intervals by the General Church Mission at Alpha, and edited by Mr. George Mokoena, this journal is devoted mainly to translations of portions of the Writings into Sesuto or Zulu, but also contains doctrinal articles, and an "English Column" which at present is reprinting Testimony of the Writings in instalments.
ETYMOLOGY. 1926

ETYMOLOGY.              1926

     How instructive it is to go to the root meaning of words, and to elicit the ideas there stored up, is well known to students of language and literature. This process is frequently employed in the Writings, although the word "etymology" itself occurs but once, so far as we are aware. Certain spirits were asked what they had thought in the world on the subject of Conscience, and when they replied by giving the meaning of the word, Swedenborg said: "We didn't ask you about the etymology of the word 'Conscience,' but about Conscience." (T. C. R. 665.) Nevertheless the etymology of a word is often a good place to begin the study of the subject it involves, and we know from the Writings throughout that the analysis of the words of Scripture to their basic or root idea is indispensable to the unfolding of their spiritual sense. In fact, it often happens that the root meaning of a word in Hebrew and Greek is the same as the spiritual sense of it, as now unfolded and expressed in the Latin terms of the Writings. That is to say, the general natural idea of the root meaning of the word is often the same as the general spiritual idea involved. For example, where it speaks (Exodus 30:12) of numbering the people, the Hebrew word for numbering (pakadh) usually means to visit, to go, to come, etc. The spiritual idea in numbering the people is that of ordering and disposing goods and truths, and this is done only by the Lord when He comes or visits. This is explained in the Arcana Celestia as follows:

     "'When thou shalt take the sum of the Children of Israel, as to those that are numbered of them,' signifies ordination and disposition . . . of the truths and goods of faith and love.

743


That numbering has this signification is because numbering involves a survey, and what is surveyed by the Lord is ordered and disposed. In the original language, the: word by which numbering is here expressed signifies to survey, to count, to notice, and also to visit, to command, to preside, thus to ordain and dispose. That these significations are within that word is because the one involves the other in the spiritual sense, and the spiritual sense is the interior sense which for the most part is within the words of languages, especially the oriental." (A. C. 10217.)

     Sometimes the Writings compare the root meaning of the Hebrew with the angelic language, as in giving the meaning of Urim and Thummim. (A. C. 9905.)

     In cases where there is not the direct guidance of the Writings, care should be exercised in determining the etymology of Scripture terms. And whatever use one may make of the analysis of words, he should be certain of their real origin and history, if he would avoid building an argument upon a fallacious basis. Nothing is more easy than to erect a fantastic superstructure upon a foundation of philological quicksand. Of course, a good lesson may sometimes be derived from incorrect or doubtful etymology, and no harm is done, for the truth may be confirmed even by fallacies. We have heard excellent talks upon the subject of "Religion," based upon a derivation of the word from the Latin religo-to bind back, hold back-this being what religion ought to do,-restrain from evil. This derivation, indeed, is commonly accepted today, although there are at least two others of equal authority. (See Century Dictionary.)

     In this connection, we recall a brilliant address on the subject of "The Tribe of Asher," in which the speaker confused "Asher" with "Asshur" (Assyria), and based his entire argument upon the signification of the latter. Now "Asher," in the Hebrew, means beatitude or happiness, and signifies the delight of affections corresponding to the felicity of eternal life. (A. C. 3939) But
"Asshur" represents reason or the rational. (A. C. 1186.) The address referred to was a dissertation upon the subject of the Rational, illustrated and confirmed in a clever manner by the various things said in the Word about the Tribe of Asher!

744


Church News 1926

Church News       Various       1926

     A NINETY DAYS' JOURNEY TO THE FAR WEST.

     (Continued from P. 686.)

     During my stay at Rosthern I had many walks in the vicinity, some long and lonely, others short and in charming company. Twice I was taken to see the experimental farm, once by the Misses Lemky and Miss Tina Bergen, of the Convention, and again by Miss Anna Hamm and her brothers and sisters. Tena Lemky, aged nine, had adopted me as a special chum, and on our strolls I told her many stories from the Word and one about Hercules. Since then, I am informed, she has been telling these stories to her little brother, aged six. I also had several walks with Mr. Bech, and Mr. John Hamm took me on two long motor rides, one in a vain effort to call on the Nickels. Mrs. Nickels is a sister of Mr. Peter Klippenstein, of Los Angeles. Mr. Bech holds a Sunday School class regularly, and as he is deeply attached to the German language we sang the hymns in German at the two services I conducted. I also had several long talks with Mr. George Hamm, who is married to a daughter of the late Peter Claasen; he is, becoming deeply interested in the Doctrines. Of the Convention members I met the Bergens, Mr. Henry Wiebe, Mrs. Cornelius Ens, and Mr. and Mrs. Claes Peters, some of whom attended one of our evening classes.

     On July 19th, I returned to Saskatoon, accompanied that far by Miss Anna Hamm. She had now heard from the Registrar of the Manitoba school system, who had decided to grant her credits for her work in the Schools at Bryn Athyn, as a result of my talk with him while in Winnipeg. At eleven that night I alighted at the station of Pinkham, where I was met by Mr. and Mrs. Erdman Heinrichs and their two children. A drive of over an hour in the moonlight brought us to their home and the district schoolhouse nearby, in which Mr. Heinrichs is teacher. For three nights I was to sleep snugly in a tent, with two kittens on the coverlet at my feet. School was in session during July, and I had the pleasure of speaking to the twenty-five children on two afternoons, giving them talks on Astronomy and on the Lord's Walking on the Sea. Mr. Heinrichs has splendid control of his pupils, and it was a matter of wonder to me how he could be listening to the recitations of the four little first grade girls while maintaining complete order in the rest of the school, On two evenings I gave talks in the home. On one of these a Catholic lady and her daughter were present, and on the other a Presbyterian couple with their children. On Wednesday afternoon a service was held and the sacrament administered. Mr. and Mrs. Heinrichs hold family worship every day, and enter in a notebook the questions they wish the annual visiting minister to answer.

     OYEN, ALBERTA.

     On Thursday afternoon, July 22d, bidding farewell to Mrs. Heinrichs and the children, I was driven by Mr. Heinrichs to La Forte, a mile away. Six miles from this hamlet is the lonely school house where Miss Anna Heinrichs teaches,-when she is not contemplating the solitude of the barren plains around her! We then drove sixty miles into the Province of Alberta which brought us to the farm of Mr. Nelson Evens, near the town of Oyen, and it was a thrilling ride up dune and down dune, as all about us the low slate-colored growths of these alkaline moors bristled. Mr. Heinrichs soon sped homeward in the Ford, and the next day, as I have since heard, a baby boy was born to them.

745




     As we arrived at the Evens' home, three adults and five children emerged from the house. One of the ladies asked me, "Do you know me, Mr. Iungerich?" After a puzzled look I finally recognized Miss Viola Evens, whom I had taught Hebrew fourteen years ago, but who is now Mrs. Edwin Miller of Didsbury, Alberta. She and her four children had come the two days' journey from that place to attend the service and have her youngest child baptized. This former Academy pupil blesses her stay at Bryn Athyn as having meant everything in a spiritual way to her. She was the good fairy of my visit to Oyen, presenting me to the families of her brothers, Nelson and William, and counseling with me on doctrinal matters. I assured her that the next ministerial traveler in these parts would endeavor to visit her home at Didsbury, and she promised that she and her husband would give him a hearty welcome.

     During my stay at Oyen, from Thursday until Sunday, we had two evening classes in the district school-house, and a service in the spacious parlor of an Episcopalian lady, who accompanied on the piano. On two afternoons I walked to the William Evens' farm, and gave instruction to his family of six children, the eldest of whom will be ready to attend the Academy Schools in two years. The difficulty in obtaining sacramental wine was solved in Oyen by recourse to a young Catholic priest, Father Lynette, who was most cordial in his generosity. I received a similar brotherly attention a month later in Oregon. I have requited the kindness of these gentlemen by sending each a copy of Heaven and Hell with dedicatory words expressive of my gratitude. Twenty were present at the Sunday service, six partook of the Holy Supper, and the little daughter of Mrs. Miller was baptized. On our return from the services, with the thermometer at 100 degrees in the shade, the Ford broke under its load of four adults and five children, and some of us were obliged to walk home across the fields.

     The following day, July 26th, I reached Calgary, where I spent eight hours at the home of Mr. and Mrs. Hugh Bourne, preaching a sermon and administering the Holy Supper to them. It was the first time since the year 1898 that Mr. Bourne had partaken of the sacrament. These two friends are well advanced in years, and Mr. Bourne feared this might be the last time he would receive the ministrations of the Church in this world. He was deeply interested in all I could tell him about the most recent developments in the understanding of the Doctrines. Mrs. Gilbert, of High River, had hoped to come to our meeting, but was unable to be present.

     From July 27th to 30th I traveled continuously, passing through the city of Edmonton, the Canadian Rockies with Jasper National Park and the snow-clad Mount Robson, the bustling city of Vancouver, where I changed from train to steamer, the quaint English city of Victoria, in whose public library I spent an hour, and then the beautiful city of Seattle, as it gained distinct outlines in the measure that we penetrated Puget Sound.

     PORTLAND AND SPOKANE.

     In Portland, Mr. Putnam had provided a room for me, and here I remained until August 5th. On the evening of my arrival we called upon the Lorenz family. Mrs. Lorenz and her daughter, Rosalie, were about to leave for the East, that Rosalie might enter the Girls' Seminary at Bryn Athyn. Services were held in the parlor of their home on Sunday, August 1st, Mrs. Lorenz assisting at the piano. Twelve were present, and the Holy Supper was administered to ten persons. Mrs. Reece, wife of the Pastor of the Portland Society, was with us on this occasion, and I had a pleasant talk with her, in the course of which she spoke of her efforts to improve the efficiency of their Sunday School.

746


Mrs. Blenman, of Tucson, Arizona, attended the service, and met us subsequently on three occasions.

     Two days later we dined with Mr. and Mrs. Teuscher. During my stay, my frequent meetings with Mr. Putnam and Mrs. Sweet afforded occasions for many talks on Church topics, and I read them all the episodes of my "Cicero." One evening I had the pleasure of a visit from the Rev. Lloyd Edmiston, of Seattle, when he told me about the colporteur work they are doing in Seattle, offering inexpensive copies of Heaven and Hell for sale, and subsequently calling upon the purchasers. Their sales average three copies an hour, but it is too soon as yet to determine the results of their efforts.

     I arrived in Spokane on Friday, August 6th, and remained there seventeen days, preaching on three Sundays, and administering the Holy Supper at one service to sixteen persons. There were also eight evening doctrinal classes, with addresses on the subjects I have already mentioned, and also an account of the life of Swedenborg. Mr. Hansen is the still youthful patriarch of this circle, and their loyal adherence to the New Church is due to his unflinching activity in giving Sunday doctrinal classes to his own children, and to Messrs. Carl and Everett Sorenson, who live near his home. Here I was entertained during my stay. The eldest daughter, Mrs. Lily Dibbs, lives in San Diego, California, but the two boys, Emanuel and Carith, and the youngest daughter, Margaret, are at home. These five young people, all in their twenties, are in business in Spokane. In addition, Carl Sorenson and Carith Hansen play baseball with local professional teams.

     It was a great treat to meet the old friends of this circle after the lapse of nineteen years since Mrs. Iungerich and I visited Spokane on our wedding trip and spent seven weeks among them. Mr. Hansen's sister, then recently from Denmark, has long been married to the suitor of those days, Mr. Kobberoe, and I had the pleasure of spending a day at their home and giving instruction to their two daughters, one of whom is a prospective student at the Academy a year hence. Among those who attended our meetings were Mr. and Mrs. Whitlark, members of the Portland Society, but residents of Spokane. I had the pleasure of dining at their home, and spending the evening in conversation upon church topics. It was a delight to meet again Mrs. Ida Osborne, with whom we stayed nineteen years ago. Her two daughters, then Episcopalians, are now earnest members of the New Church. One of them, Mrs. Ruth Pitner, has a farm twenty miles south of Spokane, where I made a brief call, but without seeing the five boys baptized by Mr. Waelchli two years ago, as they were already abed.

     WALLA WALLA.

     On Monday, August 23d, the eight hours' train trip from Spokane to Walla Walla was very hot and dusty. Walla Walla, I was told, is the Indian's attempt to say, "Water! Water!" Possibly the heat and the dust had something to do with the exclamation! Mr. Wilbur Pribilsky was at the station on my arrival, but failed to identify me with the description sent ahead by one of the young people at Spokane: "Mr. Iungerich is a tall, lean man, very anxious to put a little flesh on his bones!" I was entertained for three days by charming hosts, Mr. and Mrs. Pribilsky, their son and daughter, and their younger married daughter, Mrs. Johns, who had come up from La Gorande, Oregon. I also dined with Mr. and Mrs. Littlejohn and their daughter. Mrs. Littlejohn is a member of the Nazarene Church, but in sympathy with a number of the New Church doctrines. Her husband is a great reader of the Writings, and is also mastering the sacred languages, having recently worked his way half through Mr. Acton's book on Hebrew.

747




     I gave an extended talk on New Church Baptism one evening, using as text that statement in A. R. 813, "Those who are to be of this Church, which is the New Jerusalem, are to be collected, inaugurated and instructed." Many passages were adduced to show that a true Christian baptism could not be obtained from a Church that is Christian in name only. (T. C. R. 668.) I asked what could be meant by the "inauguration" following the "collecting" and preceding the "instruction" of new members, if not a distinctive baptism, and then quoted T. C. R. 677 which clearly indicates that by "inauguration" Swedenborg meant baptism. At another evening class I gave my address on "The Lord's Nativity." The meeting was enlivened by the presence of the Rev. Mr. Wescott, A Seventh Day Adventist, who denied the actuality as yet of any resurrection, and stoutly affirmed a tripersonality in God, the Miltonian hypothesis of fallen angels, and the direct creation of beings in the spiritual world. On the last evening of my stay a service was held, with a sermon on "Repentance" and the administration of the Holy Supper to eight persons.

     LA GORANDE.

     On Thursday, August 26th, I was met at the La Gorande, Oregon, depot by Miss Lydia Hug and her niece, Mrs. Fine, whom I knew twelve years ago as Miss Anna Niederer, a pupil in the Girls' Seminary at Bryn Athyn. During my three days' stay I was entertained at the home of her uncle and aunt, Mr. and Mrs. Niederer, and gave four lectures in the hall connected with the public library, the subjects being: 1. The Sole Divinity of our Lord. 2. The Divinity of the Writings. 3. Marriages in Heaven. 4. The Life after Death. Although the lectures were advertized, the largest attendance was ten, as many were absent on vacations. A number of the ladies are affiliated with other Churches and teach Sunday School in them, although they are deeply interested in the Heavenly Doctrines. Mrs. McDonald holds a weekday class for them, and under her leadership they study the Doctrines. During the last five years the circles at La Gorande, Walla Walla and Spokane have had much appreciated visits from the Rev. F. E. Waelchli and the Rev. W. R. Reece, Pastor of the Portland Society. I conducted a service at the home of Miss Hug, and administered the Holy Supper.

     Another service was held at the home of the Blakes in Baker, Oregon, on Sunday evening, August 29th, when the Sacrament was administered to four persons. Miss Dorothy Blake played several beautiful selections on the piano. She is to study music in Philadelphia this winter. On Monday evening I gave a lecture on "Marriages in Heaven, the attendance being fifteen. Both the service and lecture had been advertized in the Baker newspaper.

     On my arrival in Denver I was warmly welcomed by Mr. and Mrs. Shroder and their family, whose guest I was for six days. I also visited and was entertained by many of the other members of the Society. Meetings were held at which I gave an account of my trip, a doctrinal class on "The Afflux of Truth," and an address on "Remains," besides preaching at the Sunday service, which was conducted by the Pastor, the Rev. Henry Heinrichs.

     At Glenview, on September 8th, about one hundred attended the meeting at which I gave an address from my "Cicero," and concluded with an account of my journey. The next day I arrived in Detroit, and was met by Mr. J. G. Gurney, who motored me to the ferry for Windsor, Ont., where I visited with the Alfred Bellinger family of nine. An address was given in the evening, when Mr. George Bellinger and Miss Ina Bellinger were also present.

     On Friday I returned to Detroit, and dined at the home of Mr. and Mrs. Walker, who had quite a large dinner party.

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In the evening there was a doctrinal class, the subject being "The Status of the Writings," with an attendance of eighteen. Mr. Walker motored me to the 11:50 p.m. train, and so to terminate this 6500 miles' journey and adjust myself to the roster difficulties awaiting my arrival in Bryn Athyn.
     E. E. IUNGERICH.

     CALIFORNIA.

     The summer season of the circle at Los ANGELES opened with a social on June 29th, when the pastor, who had just arrived for a ten weeks' stay, gave an account of the Twelfth General Assembly. Something of the spirit of that great gathering was imparted, as was evident from the affectionate interest in what was told. Thus the summer's activities opened auspiciously.

     Sunday school and services were held every Sunday. The adults attended the Sunday School, and the children remained for the services up to the time of the sermon. The number of Sunday School pupils was ten; and the average attendance at services, including children, twenty-five. Tuesday and Friday evenings there was doctrinal class, at which the attendance was from fifteen to twenty. Preceding the general class on Friday every other week there was a special class on Conjugial Love for the young men, attended also by the older men; and for the young ladies there was a class the alternate week, attended also by the older ladies. On Sunday, August 8th, a young man who has attended our meetings for several years was baptized.

     Sunday, August 15th, was the big day of the season. Besides our own circle, most of whom were present, we had with us Mr. and Mrs. A. E. Bundsen and their young son, of Burlingame. The attendance at services was thirty-five. Again there was a baptism, this time of three children. The sermon was on the text, "Suffer the little children to come unto me." There was a strong and delightful sphere of worship. After the services the entire congregation went to the home of Mr. and Mrs. Fred Davis at Hollywood for a picnic in their garden. First there was "hand out" lunch; then the afternoon was spent in various games and amusements, principally for the children. Towards evening long tables were set up, and the wonder is that they could sustain the abundant dinner with which they were loaded. But picnic appetites soon remedied any danger of a breakdown. Afterwards all went indoors, where for several hours there was a jolly time, as various "stunts" were put on under the talented direction of Mrs. Peter Klippenstein.

     There were other visitors besides the Bundsens in the course of the summer: Mrs. Roy Davis and daughter, of Trona; Mr. Emil Stroh and members of his family, of Ontario; Mr. and Mrs. Wallace Dibb and daughter, of San Diego; and the Misses Margaret Hansen and Beatrice DeGraff, of Spokane. The San Diego and Spokane visitors were with us on Sunday, August 29th, when there was the administration of the Holy Supper. After services all remained for dinner at the Unruh home, where our meetings are held, and an enjoyable afternoon was then spent together with our visitors.

     On September 3d, the great event of the summer took place,-the wedding of Mr. Edgar Kemp and Miss Alma Unruh, both members of the General Church and of the Circle. Some time before, there had been a betrothal, probably the first New Church betrothal service that has taken place in Los Angeles. The home of the bride's parents, where the wedding was held, was beautifully decorated for the occasion. As is always the case, our General Church service was deeply impressive. Festivity followed. Many were the good wishes expressed to the couple, and this with a feeling of assurance that they will come true. Thus another home has been added to the Circle.

     The concluding Sunday service was held September 5th.

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In the evening there was the farewell social for the pastor at the home of Mr. and Mrs. A. Klippenstein in Long Beach. Following a supper there were toasts and speeches, and it was the unanimous sentiment that this has been the most successful season the Circle has yet had. Afterwards there were other social pleasures. But finally there came the time of parting, in which indeed there was something of sadness, for both the Circle and the pastor, and yet a hopeful looking forward to another year. In the meantime the work will go on under the able leadership of Mr. Unruh.

     During the time of my stay at Los Angeles, I visited Mr. A. W. Manning at RIVERSIDE, and spent a delightful day with him and the Rev. L. C. Shuster, pastor of the Riverside Society of the General Convention. Also, two visits were made to ONTARIO, Where the circle this year consisted of the Emil Stroh and Hugh Frankish families. Each time services were held on Sunday evening, the children instructed on Monday morning, and a doctrinal class conducted that evening.

     On Tuesday, September 7th, I arrived at BURLINGAME, near San Francisco, and received a hearty welcome from the Bundsen family. Wednesday evening we hid doctrinal class. On Thursday we all made a sixty mile automobile trip to the family country home, a log cabin in a piece of redwood forest in the Santa Cruz Mountains. When, in the evening, the time came for the return home, Mr. Bundsen and I remained behind for a few days' vacation. We had a splendidly restful time. On Sunday morning the family came again and we had services out under the big trees. Then we all returned to Burlingame. During the week that followed we had five evening doctrinal classes, and on four afternoons instruction was given the youngest son. One day I spent with the Rev. and Mrs. L. G. Jordan and Miss Susie Jordan at their home in Oakland. Their many friends in the General Church will be pleased to hear that they are in good health, and that Mr. and Mrs. Jordan, though undoubtedly "old folks," are as youthful as ever in spirit. They expressed their great pleasure in the account of the General Assembly and in the papers then presented, as published in the Life.

     One event at Burlingame I may be permitted to mention as an evidence of the exceeding kindness of my hosts, which is that they provided a delightful celebration of my birthday. At dinner the table was beautifully decorated-flowers, candles, the cake, and gifts-and we had a festive time; then a theatre party to San Francisco. On Sunday, the 19th, we again had services, with the administration of the Holy Supper, and there were with us Miss Susie Jordan, Mrs. B. P. Jordan and Mrs. Ryalls, of Oakland. The next day began the homeward journey.
     F. E. WAELCHLI.

     HOLLAND.

     Owing to differences in language, members of the General Church in America know little of the activities of our societies abroad whose publications they are unable to read. They will be interested, therefore, in a brief account of the progress in Holland, which is taken from the Report of the Rev. Ernest Pfeiffer, Pastor of the Society at The Hague, and published in their periodical, De Ware Christelijke Godsdienst for July-August, 1926.

     Mr. Pfeiffer has gained a number of new members, and has held their interest. This has been accomplished by his methods of organization and by public lectures. Six new members were enrolled as a result of the lectures given last January and February. In addition to the General Church Society, there is the Swedenborg Society, to which anyone is admitted who desires to study the Writings, or to promote their publication by the press and their spread by means of public lectures. This Society now has a membership of eighty, and performs a use to the Church by preparing for full entrance into it.

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Several of the Writings are now being translated into Dutch, and will soon be published, namely, The Coronis, De Conjugio, and Extracts from Apocalypsis Explicata. The Library contains 850 volumes.

     Regular Sunday services have been held throughout the past year, with an average attendance of thirty-three persons, of whom fifteen partook of the Holy Supper once a month. For the first time, children's services were held regularly, attended by seven children. The Pastor gave instruction to four young people. During the year, twelve adults and four children were baptized. The roll of membership now bears forty-one names.

     As an improvement of importance, we note that a new Liturgy is in process of making, to contain the Offices and the Rites and Sacraments, as also an Order for Family Worship and for Children's Services.

     In his report, the Pastor made suggestions in regard to distinctive New Church social life, and proposed that suppers be held frequently, followed by social gatherings, in order that the people might become better acquainted, and that friendships might be formed, establishing a bond that would make the Church one, distinct from others.

     As a member of the Society at The Hague, I wish to extend my heartfelt congratulations upon success attained by the Society in spite of many difficulties. And I am sure that I express the feelings of the members of the General Church everywhere.
     H. W. BOEF. Bryn Athyn,
October 11, 1926.

     GLENVIEW.

     The Life Reading Meeting has now entered its seventh year, the opening meeting for the present season being held on September 14th. A very enjoyable and profitable evening was spent in reading and talking over the Bishop's Address to the Twelfth General Assembly. All of the papers read on that occasion provide splendid material for study at social meetings of the Church. Interest is being shown in the New Church Missions in Africa, carried on by the General Church and the English General Conference. In this connection we propose to read Dr. Wilkinson's work on The African and the True Christian Religion.
     G. A. MCQUEEN.

     A SUMMER SCHOOL.

     In The New-Church Herald for September 11, 1926, Miss Jessie Briscoe gives an interesting account of the second annual session of the New Church Summer School, which was held at Purley Chase, near Atherstone, England, August 1st to 7th, from which we quote as follows:

     "This important branch of church work should be widely known and cordially supported by the whole Church, for though at present in its infancy, having been inaugurated in 1925 by the Rev. E. J. E. Schreck, its fruits can be immediately gathered, and efficiency rewarded in our own generation.

     "This Summer School is a reliable source whereby our young teachers may enrich their own minds, and is a means of removing the stigma of inefficiency which is universally alleged against Sunday School teachers. The whole institution, from Saturday to Saturday, is a living exposition of the beautiful doctrine of Uses, which may be divided into three sections:-By others, to others, and for others,-a harmonious, interlocking trinity.

     "By Others. 'The Faculty' consisted of (1) Rev. E. J. E. Schreck, who gave instruction on Religious Education in the Light of the New Church, and on the General Doctrines of the New Church; (2) Rev. W. H. Acton, who lectured on The Origin of the Bible, with references to the spiritual world in the literal sense of the Word; (3) Miss Jessie Briscoe, who attempted to impart some of the Principles of Teaching, with practical aids.

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Elementary lessons in Hebrew were also given by Mr. Schreck and Mr. Acton to those who desired them, and eight students availed themselves of this unique opportunity.

     "To Others. 'The Students,' who were our own enthusiastic teachers from the Midlands and London. Armed with notebooks and pencils, with minds alert and open to receive the truths expounded, these students formed a class of twenty which was a delight to teach. Questions were asked and answered, proving an earnest desire to become expert in their voluntary duties, and showing an intense interest in the welfare of the Sunday Schools and Church.

     "For Others. The children attending our Schools, who cannot fail to derive much real benefit from the training received by their teachers. There were nine children present, who also had their lessons every morning, either by the side of an adjoining lake, on the lawn, or in a classroom. They thoroughly enjoyed their school, which was certainly held under ideal conditions, and, like Oliver Twist, they asked for more.

     "This, then, was our training school for Sunday School teachers, but there was a home atmosphere pervading which became distinctly more homelike as the days passed, and acquaintance ripened into friendship. Mr. and Mrs. Schreck became the father and mother, and all students and guests became the happy family.

     "One is led to wonder to what great end this small beginning will lead! In America (at Almont, Michigan), just such an institution was planted by Mr. Schreck and his loyal helpmeet twenty-six years ago. It is now a permanent and flourishing branch of the New Church tree. In years to come, our own summer school may register 200 students instead of to, and the Church thereby be provided with a never-failing source of industry, enthusiasm and stimulus for the use and furtherance of the Lord's New Church on earth. May it prosper continually!-JESSIE BRISCOE."

     DURBAN, NATAL.

     We learn from letters written early in September that the Durban Society was expecting to enter shortly into the use of the new Hall which has been in course of erection adjoining the Church, and which will serve for the day school, doctrinal classes, business meetings and social gatherings of the Society.

     In the doctrinal classes, the Rev. Elmo Acton has been giving a series of lessons on the subject of Ritual, which will be followed by the study of The New Jerusalem and its Heavenly Doctrine. The young people's class is studying Words for the New Church. In the Sunday services there has been a series of sermons on The Twelve Sons of Jacob, and in the children's services the addresses have been adaptations of the Memorable Relations.

     During the month of August, the Society enjoyed a visit from the Rev. E. J. Pulsford, who delivered the sermon on Sunday the 19th, conducted the children's service on the 22d, and also addressed the school on the subject of New Church Education. Mr. Pulsford is making an extended stay in South Africa as representative of the English Conference, promoting the welfare of the Native Missions maintained under the auspices of that body.

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FOR SALE OR RENT 1926

FOR SALE OR RENT              1926




     Announcements.



     Cottage on Alden Road, Bryn Athyn. Five rooms and bath. All conveniences, including gas and electricity. Lot 95x95 feet. Rent, $45.0 per month. Address: RAYMOND G. CRANCH, Bryn Athyn, Pa.
CORRECTION 1926

CORRECTION              1926

     On page 627 of the October issue, 10th line, the name of Dr. Wilkinson's book should be Oannes according to Berosus, incorrectly printed Cannes.

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VISIBLE GOD OF THE NEW CHURCH 1926

VISIBLE GOD OF THE NEW CHURCH       Rev. ALBERT BJORCK       1926


NEW CHURCH LIFE
VOL. XLVI DECEMBER, 1926 No. 12
     (An Address delivered at the British Assembly, 1926.)

     In the Divine Love and Wisdom, no. 13, we are told that the idea of God makes the inmost of the thought with all who have religion, and that without a just idea of God there can be no communication with the heavens. And it further says that "in the spiritual world every nation has its place allotted in accordance with its idea of God as Man; for in this idea, and in no other, is the idea of the Lord." In our days, most of the men who are known as thinkers reject this. According to them, it is impossible to think of a man who is eternal, infinite and omnipresent, when yet, if there be a God, He must have these qualities.

     But the possibility of thinking of God as an infinite, eternal Man is exactly what we are taught by the Lord in the Revelation to the New Church which we usually speak of as the Writings. There we are shown that between the infinite Divine and the finite creation there is no ratio by which finite man, with his limited understanding, can get any idea about the infinite God,-the one and only Life. And as man cannot worship or obey a God of whom he can have no idea, he would be Godless, and without religion, if God had not revealed Himself in such a way that man could form an idea of Him as a Man.

     We, who call ourselves New Churchmen, who read the Writings because we believe that they are the Lord's Revelation to us, containing the truth about Him and about human life from Him,-we know that we are not men because we have a body with a face, a brain, and other members and organs, but because we have been given the ability to receive life from God, who is the Only Life, and to receive it in such a way that the affections of our will and the thoughts of our understanding can be created and formed, or get their quality, from Him.

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In other words, our will and our understanding can be formed into finite images and likenesses of Life Itself or God; and, notwithstanding this, we feel the life we get from Him as if it were our own. (A. C. 4219.)

     We believe and understand, at least partly, that God is Life Itself, the creating Life, without beginning or end; that in Him there is nothing finite or limited; and that the Glorified Lord Jesus Christ in His Infinite Divine Human is that only God. He is God and Man in inseparable unity, and therefore has in infinite degree all that makes man, thus also a Human Body, although this Body cannot be thought of as great or small, or as having any stature in space, for He is the inmost life in all created things, the same and alike in the greatest and the smallest. (D. L. W. 285.)

     But even though we believe this, and feel that it must be so, difficulties may nevertheless arise in our thoughts when we connect this truth with the declaration in T. C. R. 787, that the New Church worships a visible God, in whom is the invisible as the soul in its body, and that, just because of this, the New Church is the crown of all the Churches that have existed on earth.

     To man's natural understanding, it appears as a clear contradiction to say that God,-who is the one and only Life, the inmost in all creation, whose eternity has no relation to time, and whose omnipresence has no relation to space, between whom and finite creation there is no relation by which they may be compared,-still can be visible. But we learn to think naturally, or from ourselves, from the things that are obvious to our senses. From these we procure for ourselves a so-called natural light, but in that light we see only the things that belong to the world and ourselves, not what belongs to heaven and God. These we have to learn from Revelation. (A. C. 8636.) Through the spiritual truths revealed to us by God, a spiritual understanding can be developed in us, and to this understanding, which is our spiritual eye, God can become visible to us in His Divine Human.

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     II.

     Revealed Divine Truth taught the men of former ages that there are spiritual realities,-God, heaven, and hell,-and also taught men to think about them. The Divine Truth revealed to us in the Writings is accommodated to, and appeals to, man's ability to think about spiritual things, and through their teaching he learns to think rationally of them; and this, his ability, is developed by them without end. For in the Writings the Divine Truth is not only stated in a way to be believed in because of Divine authority, but it is stated in such a manner that we may learn to see intelligently why and how it is true.

     There we are shown that everything created, seen by itself, is without life, and that the life we see in nature, and know ourselves to have, is constantly received from the one and only creating Life,-God. (A. C. 5256.) But through the creative influence of Life Itself, the human organism has been developed in such a way that We, otherwise than the lower animals, have a feeling of absolute freedom to use the life we receive from God according to our own will; and, as we have also been given ability to know and think from revealed truth, we are at liberty to follow that truth, or to live as seems best to ourselves. When we, as created forms of life, who feel the life as if it were our own, endeavor by our own choice to live according to the truth of life revealed to us from God, then qualities are communicated to us which belong in an infinite degree to Life Itself, or God. The thoughts of our understanding and the affections of our will get their quality from our obedience to Divine Truth, and in the degree that they are so qualified, we become really human, or images and likenesses of the Divine Human.

     We are not men because we have a body with its members and Organs. These are only the necessary means through which we may become men. We are potentially men, because we are able to learn to think and love from God, that is, in accordance with the quality of Life Itself; and we become truly men in the degree that we think and love from Him.

     The human ability to will and understand is the receptacle into which God's life flows; and in and through our will and understanding we feel the inflowing life as if it were our own. When the body, or the physical means of human existence on earth, dies, the man lives on as an organized form of his own affections.

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If the affections of a man have been organized by obedience to Divine Truth, or, in other words, if the affections have become organized forms partaking of the quality of Life Itself, then man becomes a heaven in its least form, and after death he and others of a similar kind constitute the heavens. But if a man's will and understanding have been organized into a form contrary to Life Itself, he still wills and thinks and is active in an individual form which to him appears human, but which in the light of heaven, or in the sight of the angels, appears as a monster; and such spirits together constitute the bells. (D. P. 50-61. H. H. 131.)

     Such, in short, is the idea of the Human, and of heaven and hell, that we get through the Writings; and this idea is very similar to that held by men in the Most Ancient or Adamic Church.

     III.

     We know through the Writings that Moses obtained the first chapters of Genesis from the Ancient Word, and that they had been formulated by descendants of the Most Ancient Church. The very first chapter is a representative description of the truly human qualities which were communicated to them with the life they received from Life Itself when they were still in the order of creation, and through which they gradually became finite images and likenesses of that life, or God. (A. C. 66.)

     Through that representative description we understand that the men of the Most Ancient Church knew that man is not fully created, or that he cannot be said to be fully a man, before the affection of his will and thence the thoughts of his understanding are from God, partaking of the qualities that are infinitely His; and that they therefore had an idea of God as a Man. (A. C. 1894, 4219.)

     But notwithstanding this great similarity between the idea, of God with the men of the Most Ancient Church and the idea we obtain from the truths revealed by the Lord in the Writings, there is a difference. The difference consists in this, that the form in which the Infinite Divine revealed Himself to the men of old was not His very own form, but a finite form in the image and likeness of His Life; while in the New Church His own Divine Human Form becomes visible.

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In this visible Form the invisible Infinite is as the Soul in its own Body, and through the visible form we can know the quality of the invisible.

     If we consider what the word "form" implies, it may become easier for us to understand how God can become visible, and also to understand the difference between the idea of God held in the Most Ancient Church and that given to us in the Writings. (D. L. W. 286.) A man's body is the external form through which he becomes visible to the physical sight of others; but spiritual things, invisible to physical sight, also have form. A man's thought is no material, physical thing. It has no qualities which can be perceived by the physical senses of others, and so become known to them. But it has a form of its own in the mind of the man who thinks, and that form is revealed to others when he clothes his thought in words. The spoken words reach another's ear, the written words another's eyes. The thought takes on in which it is as the soul in its own body; and through that body, or form, its quality can be known to others.

     Words, in themselves, are not material or physical things; for a man who wishes to make a thought clear to another can, in his mind, Choose words that best express his thought before pronouncing or writing them. Until spoken or written, the words remain spiritual forms; but when, in order to reveal them, the man uses physical and bodily means as the servant of his mind, then the words take to themselves something from the outer world which they had not possessed before, and through this additament the man's thought is revealed to others.

     But a thought revealed in words is understood by others in accordance with their several abilities to grasp the meaning of the words that express or reveal it. A mature man who wishes to communicate a thought to a child must accommodate himself to the child's state and choose his words accordingly. And a child understands in his own way the thought of a mature man thus conveyed to him. If he, in turn, tries to express the thought received, he must do so in his own way, using his own words. The words of the child, even if they embody the thought communicated to him, give to the thought of the mature man a new form, which is not its very own, but reveals the child's comprehension of it.

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     IV.

     The Lord from Eternity, or the creative Life Itself, is, in its Essence, Infinite Love; and the Good of Love is to give of Itself that others may live. This is Divine Wisdom, the Divine Love's very own form. Divine Love and Divine Wisdom are distinctly one; that is, they can be thought of by us separately, though in fact they are inseparable in God, since nothing can be, or have esse, without its form, which is its existere, or manifestation. (D. L. W. 13, 14.)

     This teaching aids us in understanding that, when men still were in the order of creation, the thoughts of their understanding were inseparably united with their affections. Their thoughts and acts were, in fact, these very affections manifesting themselves in form. The most ancient men could not simulate; they could not feel one way and think another. With the life they received from the infinite Life in their will came to them an interior understanding or intuitive perception of good and truth; and it also gave them to perceive the happiness and peace that goes with the doing of good to others, that is, being useful. In this they were the images of the Lord. (A. C. 503.)

     This inner perception of good and truth, which came to them with life, was the revelation of God to them, the Word of the Lord, the Wisdom of Love from Life Itself. And when they, on the death of the body, became angels, they were finite forms of Divine Love and Wisdom, which is the form of heaven. The good and its truth in them from the Lord was the Lord in the heavens; and from the heavens that good was communicated to men on earth. (A. C. 9503)

     We are familiar with the teaching that angelic societies are constituted of men whose affections and thoughts while they lived on earth were molded into the forms of heaven; and that for this reason the church on earth is the basis and support of the heavens; also that the church and the heavens together form one Gorand, or Greatest, Man; and that the Good and Truth in all these individual forms of life, seen as a unit, is the Divine Human in the heavens. A teaching which becomes intelligible to the human understanding by the further teaching concerning how man is gradually becoming man as he receives life that partakes of the quality of Life Itself, or the Lord from Eternity (A. C. 9216.)

759


When we keep this in mind, it will also help us to understand that heaven as a unit, or the Divine Human in the heavens, grows and develops in a way corresponding to that in which an individual man grows from infancy to childhood, youth and mature manhood. (T. C. R. 762.)

     And as the church is the basis and support of the heavens, so must the spiritual growth of the heavens depend upon whether men who constitute the church an earth continue to develop in the form of heaven, so that the generations of men that correspond to a later age in the Gorand Man receive good and truth from the Lord in a greater and more perfect measure than those who had gone before, who corresponded to a more tender age in the Gorand Man.

     If we keep all these truths in mind, we can grasp the truth revealed to us in that remarkable statement in the Arcana, where it is said that, "if the Most Ancient Church had remained in its integrity, the Lord would have had no need to be born a man." (A. C. 2661.) This implies that, if the men of the Most Ancient Church had not turned away from the Lord's voice Speaking to them in their will, they would have received love and truth from Him in ever increasing fullness. The quality of the Divine Life would have been progressively communicated to human life, and the Divine Life successively humanized in the life of men and angels. And, as the Divine Love and Wisdom is infinite, this growth or progress would have gone on without break and without end.

     The church and the heavens together are called the Lord's body. And they are so called, because the Lord is Good Itself and Truth Itself, both of which proceed from Him; and what proceeds from Him, and is received by the angels, makes heaven. Thus the more perfectly angels receive Divine Truth, which is the Lord, the more perfect human forms they are. (A. C. 9503.) The good and truth in the heavens are the Divine Human in the heavens, because they proceed from Him, and are received by the angels. But the heavens themselves are not the Lord, for they are made up of countless individual forms,-finite forms,-which receive life from Him. The heavens as a whole, or the Gorand Man, is finite; the Lord is infinite. Consequently, the sum of good and truth from the Infinite which men and angels can receive, and feel as if it were their own, must always remain a finited human form of the Divine Good and Truth, however endless the growth the Infinite Divine. Of the church and the heavens toward the Infinite Divine.

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     Therefore, men on earth, before the Lord Himself assumed humanity, could only see Him in the finite form of an angel, and through an angel. And so it was in the finite form of an angel that the Lord revealed Himself until He assumed a human from Mary, a human which He gradually put away, replacing it with His own Infinite Divine Human.

     The Infinite Divine, or Life Itself, which in its Essence is Love, was the Soul of the human which the Lord assumed on earth. With the body from Mary, He had a finite human mind with inherited tendency to evil and falsity like that of other men, and a finite human body; but Infinite Love for men's salvation was the Father of this mind and body, taking them to Himself, that He might come down to men's estate and reveal Himself and the way to life,-truly human life from Him. (A. C. 2795) Dwelling in, and working through, that body and that mind, the Infinite Love, the Lord from Eternity, was with men, a man like other men, revealing the quality of the Infinite Man, God over all. Like other men He had to acquire knowledge of Divine Truth from the Scriptures, in which that Truth had been revealed to men in a form accommodated to their sinful state. (A. C. 1616.)

     Owing to the inferiority or imperfection of the heavens which had been formed from men living on earth after the fall of the Most Ancient Church, and owing to the increasing hardness of heart with men on earth, the Divine Truth in the Scriptures, as it passed through the heavens to men, had been wrapped up in expressions given to it by the finite minds of men, until the Divine Truth had become almost entirely hidden under external representations and correspondences, no longer understood by men.

     Through the tendency to evil inherited from the finite mother in the finite mind in which the Lord dwelt, He could be tempted to interpret and understand the truth given in the Scriptures as the Jewish Pharisees and Scribes did, whereby they found excuse and even sanction for the evil affections in their will. But from the Infinite Love, which was His very Soul, the finite understanding was given perception of the Divine Truth in the Scriptures.

     In those Scriptures,-the Word given to men through the heavens by the same Infinite Divine Love for the salvation of men, which was His very Soul,-the Lord, in His assumed humanity, perceived as representatively revealed the fulfillment of that progressive growth of the created human in perfection toward the Divine which had been checked, and which had taken a downward course, with the fall of the Most Ancient Church.

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From that perception He also knew that, if He, as a man on earth,-that is, in the human He had assumed from Mary,-did not make that representative revelation a living reality in His human life, there could be no salvation for men, and the very heavens would perish from lack of support and basis on earth.

     The perception from the Divine Soul enlightened the Lord's human understanding, and His Divine Love for men's salvation gave Him power to overcome in all the temptations which the fallen human nature is heir to. So His human life became the fulfillment of that progressive growth Of the human toward the Divine which, in representative external ways, had been enacted by men,-by men who, on account of their evils, could no longer be a real church, but who, under the guidance of Divine Providence, were made to represent a church. The Divinely overruled record of that enactment was contained in the Scriptures, the Word of God to men; and by it the heavens were preserved, and the angels instructed; preparing them for the Lord's coming into the world. (A. C. 9430.)

     As the Lord's Divine perception enlightened His human understanding, and He, in the power of His Divine Love, overcame in all temptations, He cast out from that human all the errors and limitations in the understanding of the external human mind, and the Divine Truth Itself took their place. This putting off of the falsities and limitations in the finite human mind from Mary was the glorification of the Lord's Human, or His Human being made Divine; and it gives us to See how it is true that (he Lord, through His glorification, first became Divine Truth, and at last, when fully glorified, Divine Good Itself. (A. C. 3318, 6716, 7014.)

     And as the human became progressively Divine, when the Lord put off the finite limitations He had from Mary, so His Divine was humanized as it came down, revealing Itself on the plane of finite human life, where the Lord's infinite Divine Wisdom was embodied in His human teaching, or became Divine Truth with men; and the Divine Good of His infinite Love was embodied in His human works, and finally in His giving up of His external human life, in order that men might live.

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     The Lord's human from Mary was the external form, the means, through which His Divine Human could become known to men, as He, in that human, revealed what is true and good, that is, what is truly human, from the Divine Human Itself. That truth judged the dead Church and the false heavens established upon false human conceptions of good and truth, upheld by false interpretations of the Word of God to men, but crumbling when that basis was taken away from them.

     VI.

     The Divinely overruled record of the Lord's human life, in the external form in which it was given through the minds of His disciples, is the Word of God in which the Divine Human of the Lord remained present with men after the death of the Mary-human and His withdrawal from the external sight of men. It is the Word upon which the Christian Church was established. But the Lord knew that even His disciples,-the men whose chief use in the world should be to spread the knowledge of Him and of truly human life from Him, and thus to establish a true Church upon earth,-could not bear the truth in its fullness; and He therefore spoke in parables, accommodating His words to their state. But these parables corresponded more nearly to the Divine Truth than the representatives in the Jewish Scriptures, and thus revealed the Truth more fully to the understandings of men. He also knew that the Christian Church would not follow the truth in the Word which He thus gave, and which could be plainly seen by men, and that this truth would again be falsified, and the Church spiritually die. And foreseeing this, He provided that the Divine Truth should in time be revealed by Himself in a new form, telling men the whole truth, to the end that a New Church might be established on earth upon the basis of that Revelation.

     Meanwhile, through the manifest form of His Resurrection and Ascension, he gave to men who were not yet able to understand it spiritually a ground for faith in the fact that He still lived, and for the confidence that He would, according to His promise, come again as "the Spirit of truth, leading them into all truth."

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And in the images and representatives of the Book of Revelation, He gave through John a prophetic announcement of His Second Coming, and of the accompanying judgment upon the false interpretations of His Word to the Christian Church, and upon the false heavens that were based upon them.

     We believe that the Lord has come again in the Spirit of truth. We believe that the truth contained in the Writings, and there brought to our knowledge, proceeds from the Lord Himself, from His own Divine Human. We know that the Divine Truth, coming to us from the Lord Himself in the words and sentences of the Writings, makes it possible for us to gain a spiritual-rational understanding of the Risen, Glorified Lord as an Infinite Divine Man, and of the truth and good from Him that can make us truly men in His image and likeness. The truth there made known to us is the Divine Human in form or manifesting body; or, to state it in other words, the Lord's Divine Human is embodied in the truths of the Writings. In that body, the Infinite Divine is the Soul, and through the truth that embodies Him we can know His Quality or Essence as Infinite Love Itself, giving of Itself that others may live.

     That body is the manifesting form of the Divine Love and Wisdom, or the Lord's Infinite Divine Human; for without the Divine Truth which manifests Him to us, He would not exist for us. There would be no means by which any idea of Him could be formed by the human mind; and, therefore, there could be no conjunction on earth with the Infinite God-Man. Without that manifesting form or body, there could be no New Church in which men worship the Lord's Human as one with the Father,-the Infinite Life Itself, the Lord of Eternity. Without that manifesting form or body, no judgment of the false heavens, formed and based upon human falsifications of the Word of God to the first Christian Church, could have been made. Without that manifesting form or body, the Church, as the basis for the eternal growth of the heavens, would have perished, and the human race would have been destroyed. (T. C. R. 3.)

     In a word, the Divine Truth Proceeding from the Lord Himself, and contained in the books we call the Writings, given to us by the Lord through His servant Swedenborg, coming to our knowledge in their paragraphs, sentences and words, and thence influencing our will through our understanding, regenerating men with life from the Lord's own Infinite Love and Wisdom, these Writings are the external form, the embodiment, of the Lord's Divine Human with men on earth.

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     VII.

     We distinguish in thought between being and form, between love and wisdom, between good and truth, between soul and body; and as long as we live in the world, we cannot do otherwise, because our will and our understanding are never fully united. But Being and Form, Love and Wisdom, cannot be separated in the Lord; and, through His regenerating work, they become united in angels. Wisdom is the form of love,-its manifestation or existere; truth is the form of good; and the Word is the form or manifestation of the Love and Wisdom, or Good and Truth, which is the Essence and Quality of the Lord's Divine Human,-God over all.

     The Word of the Lord to those who will be of His New Church is the crown of all Revelations given to men, because it is the Lord Himself, who "in the beginning was with God, and was God." And in that Revelation He Himself takes on a form or body in which His invisible Divine Love is the Soul, and through that visible body He makes known to us the Name or Quality of Eternal Life Itself. And because that Revelation excels all other Revelations, the Church established upon it will become the crown of all Churches, as the men of the Church learn to understand it and, in obedience to it, suffer the Lord to create anew the affections of their will, and thence the thoughts of their understanding. (Inv. 44)

     And this crown of all Churches will never die, as former Churches did; for there the whole truth of Divine Human Life, and of finite human life from Him, is revealed from the Lord's own Divine Human. And as it is one with the interior truth in the former Revelations or Words, it will be forever the basis for the growth and perfection of the heavens. For "all who are in heaven are instructed by the Lord from Truth Divine which is with man, thus the Word." And the wisdom of the angels of the three heavens is from the Lord by means of the Word, to which the sense of the letter serves as a support and basis. (A. C. 9430)

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NAZARETH 1926

NAZARETH       Rev. T. S. HARRIS       1926

     "No prophet is accepted in its own country." (Luke 4:24)

     These words were Spoken by the Lord in Nazareth, where He had been brought up. His long residence in that place had made Him so well known that the people did not appreciate Him. Because of their unbelief, He could do no mighty works among them, except to lay His hands up a few sick folk, and heal them. (Mark 6:5.) Herein was literally fulfilled the statement, "He came unto His own, but His own received Him not." (John 1:11.) "Is not this Joseph's son? . . . And they rose up, and thrust Him out of the city, and led Him unto the brow of the hill whereon their city was built, that they might cast Him down headlong." (Luke 4:29.) This is what is being done today by all who reject the Divinity of the Lord Jesus Christ. They are in the effort to "cast Him down headlong from the brow of the hill whereon their city is built."

     For the city of Nazareth is here the doctrine which teaches that Jesus was only a man, the son of Joseph and Mary. They who think of Him as a mere man cannot adore and worship Him. Too much "familiarity breeds contempt." Jesus the adopted son of Joseph, but not his offspring; and it was needful that He be born of a virgin in lawful marriage with Joseph; for by Joseph are meant those of the church who are in truths and goods from the Word. "Jesus of Nazareth" is the Letter of the Word, and he who lovingly cherishes it is a foster-parent of the Lord. This is what is implied in the statement of Philip. "We have found Him, of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph." (John 1:45.) It was because the Jews had rejected and profaned the Letter of the Word that they crucified Jesus of Nazareth, their King. But a man named Joseph,-Joseph of Arimathea,-tenderly took the crucified body from the cross, and laid it in his tomb. Joseph, ruler of Egypt, Joseph, the husband of Mary, and Joseph of Arimathea,-I signify the loving regard which one has for the Letter of the Word.

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And he who has this within himself is a Joseph who treasures up corn in Egypt, a Joseph who fosters Jesus of Nazareth, and a Joseph who protects from profanation the body of Him who is being crucified among men.

     What benefit can we derive from the Letter of the Word? This is the question which many who profess the Christian Religion secretly ask themselves: "Can any good thing come out of Nazareth?" "What is the use of so frequently reading a book, the contents of which are already familiar to us?" Such indifference toward the Letter of the Word is inspired by influx from the bells, where unclean spirits continually cry, "Let us alone; what have we to do with Thee, Thou Jesus of Nazareth? art Thou come to destroy us?" (Luke 4:34.) It is by the power which is in the letter of the Word that the infernals are held in subjection; and they resent the reading of it by men in the world, for then they feel the restraining influence more keenly.

     We often feel encouraged to read the Word because we know of the inspiration that is thus received by the angels, but it is well to remember that the infernals also derive a benefit then, by being withheld from evils which would otherwise lead to their extinction. And if it were not that the Word is being read by some people on this earth, the hells could not be prevented from destroying every living thing existing upon it. "I know Thee who Thou art, the Holy One of God," is the cry of every evil spirit thus restrained. But when the Word is read according to the false interpretations which men give to the letter, then Jesus is "thrust out of Nazareth, the place where He had been brought up," and it becomes their city. Of such it is said, "But He, passing through the midst of them, went His way." (Luke 4:30.)

     In the spiritual sense, the Lord's declaration that "No prophet is accepted in his own country" means that the Lord and the Divine Truth from Him are less received and loved at heart within the Church than outside of it. (A. C. 9198.) The Lord was less received by the Jews than by the nations which were outside of this representative people. This is a well-known historical fact. And we learn from the Heavenly Doctrine that the case is the same at this day in the Church which is called Christian. In it the Lord is indeed received in doctrine, but only by a few with acknowledgment of heart, and by still fewer from affection of love.

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Because the Lord was born a man, He is with difficulty acknowledged in heart as God. The men of the former Christian Church make His Human like their own human, Calling Him their "elder brother," and the like. Although the Fundamentalists profess that His Father was Jehovah, and not Joseph, still, they do not conceive the idea that the human assumed from Mary has been made Divine.

     The division that has arisen in the Church of the Reformation is concerning the doctrine of the Virgin Birth, not regarding the Lord's Human; for both Fundamentalists and Modernists deny that His Human is Divine. The former hold that the Lord Jesus Christ has two natures, one of which is infinite and Divine, equal with the Father in power and glory, and of the same substance, but the other a finite human nature like that of any other man; while the Modernists contend that He has but one nature, which is not infinite, and which is only Divine in the sense that all human beings are divine.

     Now it is this state of mind in the Christian World regarding the Lord's Human that is meant in our text by the "country" in which the prophet is a not accepted." For the truth which teaches that the Lord's Human is the Divine Body of the One Infinite Being, is the "prophet" who has been rejected by those of the former Christian Church. Therefore we read in the Doctrine: "Because the Lord was born a man, He is with difficulty acknowledged at heart as God, the men of the church making His Human like their own human, though they know His Father to have been Jehovah, and not a man." (A. C. 9198.) This, we are taught, is what is meant in the internal sense by "no prophet being accepted in his own country."

     But there is a sense in which this proverb is applicable to the state of each individual. "All Scripture is given by inspiration of God, and is profitable for doctrine and for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." (II Timothy 3:16, 17.) It is important that each one of us should diligently consider how the prophet who comes to "where we have been brought up" is being accepted. By a "prophet" is signified the doctrine of truth which is through the Word from the Lord. This is the prophet that is not accepted in his own country. "His own country where He is brought up" is the external degree or the mind, which has been furnished with true information concerning things heavenly and Divine.

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Instruction in the truths of religion first enters the memory, and becomes of the understanding as one thinks about it. Thinking about truth which has entered the memory is the process by which the prophet is "brought up," but it is as yet only in the exterior region of the mind, which is represented by "Nazareth." This, however, is a very essential process, and must take place with everyone who is seeking eternal life. One must learn truth, and meditate upon it, before it becomes of one's life, just as food must be eaten and digested before it can be assimilated.

     No truth is accepted while it remains merely in the memory and the thought-realm of the mind. It must enter into the will before it can be lovingly received. But if, through instruction in Divine things, truth exists in the memory, then this exterior plane of the mind is the prophet's "own country," for it is in the memory that truth first finds an abiding place with man. Therefore it was that our Lord, being brought back as an infant from Egypt, turned aside into Galilee, and came and dwelt in a city called Nazareth. As a child of twelve years, He came down from Jerusalem with Joseph and Mary, and came to Nazareth. And after His temptations in the wilderness He returned in the power of the Spirit into Galilee, and came to Nazareth, where He had been brought up.

     It is also of interest to note that although Bethlehem was the place where the Lord was born, the "angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin called Mary. And the angel said unto her, Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call His name Jesus." We see that what is commonly known as "The Annunciation" occurred in Nazareth, and here the "Miraculous Conception" took place. From all this it is evident what an important function the memory performs as a dwelling place for truth from the Lord.

     "Truth of doctrine is insinuated through an external way, and carried into the memory, whence it is called forth by the Lord in His own time, and according to His own order, and is conjoined to the affection of good." (See A. C. 2875.) The natural mind is distinct from the rational mind, and is a degree below it, and its contents are all things whatever that belong to the outer or corporeal memory. (See A. C. 3020.)

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Man must first enrich the memory with knowledges; afterwards he must cultivate his understanding by their means, and finally his will; for this is the only way of reformation and regeneration. (See A. E. 654.) If the memory be not enriched by a knowledge of truth, there are no means in the mind whereby one may be regenerated; Jesus of Nazareth is man's only hope of salvation. Truth insinuated by an external way, and carried into the memory, is the first step toward spiritual freedom. "Ye shall know the truth, and the truth shall make you free."

     But, as has been said, truth in the memory only is not appropriated to life. "No prophet is accepted in his own country." If truth of doctrine be not called forth from the memory, and conjoined to good affections of the will, it cannot escape being thrust out of the place where it has been conceived and brought up.

     The question which each one of us should ask himself is this: What am I doing with the truth which is in my memory? If what I have learned of Truth Divine is merely a matter of knowledge, it has not been accepted, and cannot be until it is appropriated to life. Truth is treated with contempt, if it is not devoted to the purpose for which it is given. If not conjoined to the good affections in the will by a life according to its precepts, it is prevented from doing the mighty works for which it is designed. Truth is honored by being united to good in the will. There is nothing in the memory to which it can be conjoined, and this is why it is said, "A prophet is not without honor, but in his own country, and among his own kin, and in his own house." (Mark 6:4.)

     Truth that is known is dishonored if not put to a good use. Because Jesus could do no mighty works in Nazareth, the people of that place were offended at Him, saying, " Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not His sisters here with us?" (Mark 6:3.) So those to whom revealed truth has become familiar lose their regard for it if they are not conscious of some spiritual benefit being derived therefrom. When our Lord said unto the Jews, "I am the bread which came down from heaven," they murmured, saying, "Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He saith, I came down from heaven? How can this man give us his flesh to eat?" (John 6:42)

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     Another argument by which they confirmed themselves against Him was, "We know this man whence He is; but when Christ cometh, no man knoweth whence He is." Their familiarity with Him was the cause of their contempt for Him. Because they thought they knew all about Him, they refused to accept Him as a teacher sent from God. "Jesus answered them, and said, My doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7:16,17) When truth of doctrine is united to good in the will, its Divine Authority cannot be doubted; the wonders wrought by this unition lead us to confess in the words of Nicodemus, "Rabbi, we know that Thou art a teacher come from God; for no man can do these miracles that Thou doest, except God be with him." (John 3:2.) But if this mighty work is not being wrought in us, we cannot escape the inward conviction that the truths of doctrine which we have been taught are merely the opinion of men. Only those who do that which is revealed from heaven really know that it is Divine. There can exist no doubt in the mind concerning the Divinity of Truth that has been appropriated to life. But unbelief in Truth Divine indicates that it is in the memory only. For " no prophet is accepted in his own country." Amen. Lessons: Isaiah 61. Luke 4:14-37. A. C. 9198 (first part).
THEORY OF REINCARNATION 1926

THEORY OF REINCARNATION              1926

     "It is not allowed any angel or spirit to speak with man from his own memory, but only from the man's; for angels and spirits have memory as well as men. If a spirit should speak with a man from his own memory, the man would not then know but that the spirit's thoughts were his own, when yet they are not. It would be like the seeming recollection of a thing which the man never heard or saw. That such is the case, has been given me to know from experience. Hence the opinion held by some of the ancients, that after some thousands of years they would return into their former life, and into all its acts, and that indeed they had actually so returned. They believed so, because occasionally there occurred to them, as it were, a recollection of things which yet they never saw or heard. This appearance was produced by an influx of spirits from their own memory into the ideas of men's thought." (H. H. 256.)

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WAYSIDE NOTES 1926

WAYSIDE NOTES       A LAYMAN       1926

     The Ark of the Covenant.

     "As for myself, I believe that the Academy has from the beginning been in possession of the Ark of the Covenant." Such was the pregnant utterance of the Bishop of the General Church of the New Jerusalem in his address to the Twelfth General Assembly. Doubtless many who heard the address, and many who have read it in the pages of the LIFE, have been led to realize the deep significance of the statement, and the responsibility which it places upon all who profess the faith of the New Church. The calamities which pursued the Israelites when the Ark of the Covenant was absent from their midst portray what must happen to our Church if the Truth revealed to it should be permitted to occupy any other than the central place in all its activities.

     A Repository in the Home.

     As a Church which is to become the custodian of the Ark of the Covenant, would it not be well to revive interest in the custom which prevailed in the early days of the Academy, and which still prevails in some New Church homes at the present day? I refer to the custom of providing a sacred repository in which to keep the Word. It might even be called the "Ark of the Covenant," and looked upon as such, because of its holy contents. What a deep impression would be made upon the minds of the children, if such a repository existed, and was looked upon by all the family as the most sacred thing in their dwelling. The reverent opening and closing of the repository at family worship cannot but produce a sphere that is felt by even the youngest of the children. Perhaps the cause of this effect is explained by the words in the Arcana Celestia: "The sides of the Ark signify the Divine sphere encompassing heaven in ultimates." (A. C. 9499)

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     Practicability of the Custom.

     Of the practicability of every New Church family possessing a suitable repository for the Word, there is little room for doubt. It is probable that a good many young people have neglected to provide a repository at the commencement of their married life, because they felt they could not afford it. They had in mind something very good and beautiful for such a high and holy use, and would wait until they could obtain the right thing. Such a desire to procure of the best is commendable, but in most cases has led to an indefinite postponement, while the years have gone by and a family has grown up without the blessings which might have been received, if they had been content to provide a simply constructed and inexpensive repository. If the real spiritual use is seen, there should be no difficulty in obtaining a suitable repository.

     House Dedications.

     Many years ago I was present at the dedication of a repository performed by a priest of the General Church. The ceremony was a simple one, but very impressive. Years afterwards I attended a house dedication, and more recently another ceremony, where both the repository and the house were dedicated. The custom of dedicating the house has been observed by some in the New Church. It is a beautiful custom with those who live in their own houses, but in cases where people are obliged to live in rented dwellings or apartments, especially in these days of frequent change of residence, it cannot be carried out. It is easy to understand that people cannot feel the kind of affection for a rented dwelling which would cause them to have it dedicated; so they decide that house dedication does not apply to them in any way.

     A Solution.

     Having pointed out the desirability of a receptacle for the Word of the Lord in every home, and stated the obstacles in the way of a general adoption of house dedication, we offer the following suggestion as a solution of the difficulty. While all families are not able to possess a house of their own, all families may possess a repository for the Word. Let the repository be dedicated, and afterwards looked upon as the most sacred thing in the home.

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Let it become the center around which the family kneels for worship, and out of which they may hear the Lord speaking as His Word is read. Where this suggestion is carried out, there will be no difficulty if the family has to move from one residence to another. Just as the Ark of the Covenant accompanied the Children of Israel in their wanderings, so the repository will go with the family and become a constant memorial of the presence of the Lord with them.
WHY AND HOW THE WORD CONJOINS WITH HEAVEN 1926

WHY AND HOW THE WORD CONJOINS WITH HEAVEN       Rev. HUGO LJ. ODHNER       1926

     It is impossible to understand the holiness of the Sacred Scriptures unless it be known that there is a spiritual world. Everyone, indeed, who reads the Word in a devout spirit, with a desire to draw near to the Divine Source of life, is affected with the sphere of holiness that centers in the literal sense. For there is a power, a solemnity, a direct appeal, in the letter of the Scriptures which stirs the human heart in a way nothing else can. This is the reason why the Word has had an influence over the whole world, has contributed a spiritual element in the building of the Christian civilization, and still is accepted in part by the Jews, in part by Mohammedans, and as a whole by most of the people of the Christian Church, as a Divine revelation given by God through prophets and evangelists for the uplifting and salvation of mankind. But it is now given to the New Church to know why the Word has this power, why it is holy, and what its spiritual and eternal meaning is. And a still more important thing is explained, namely, why it is enjoined upon us, individually and as a church, still to "Search the Scriptures,"-"daily to read and meditate upon the Word of God," in its Letter, as well as in its Spirit.

     The Word of the Lord, in the two Testaments and the Writings of the New Church, comprises the complete and continuous record of the Divine Revelations given to mankind, preserving the essential types of every past Divine Revelation; nor will any other Revelations be given, except the spiritual and celestial perceptions of the meaning of these Revelations, the perception which the presence of the Lord in the Word brings to those who read it in a state of illustration. This revelation of perception is an individual revelation, given to a man when he enters into the sacred sphere of the Word.

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It is more properly called illustration or enlightenment from the Word, since it is a giving of the light of the internal sense-the light of heaven-to the man who reads. The Holy Spirit of truth, which leads man into all truth, cannot be given except when man goes to the Word, for there alone does it exist in its organic embodiment, adapted to man's reception.

     In order that a man may see anything of the spiritual sense of the Word, several things are necessary: First of all, he must be wholly in the Doctrine of Divine Truth, that is to say, the doctrine of genuine truth. If he is in falsities of doctrine, the Word is closed, and thus in his case it does not communicate with heaven; in fact, such a state with man shuts heaven, since it falsifies the Word. The second condition is, that he must have a knowledge of correspondences as disclosed in the Writings. The third is, that he must be in a state of illustration from the Lord-that is, from the light of heaven; he must be present spiritually with such spirits and angels as enjoy such enlightenment.

     If man is in the love of truth for the sake of truth, and for the sake of use in his life, and not merely for the sake of self and the world, he will be with such spirits, and will be enlightened, will see truths in what he reads, and from such truths he will form his conscience, his new understanding, his own doctrine of life. (A. C. 9424, 101052.) His mind will thus be opened interiorly, and will see the interior sense of the Word. The mere letter will, as it were, become transparent, and he will see that the Word does not treat of the Jews, and of their wars and their natural worship, but of the eternal relation of men to God, and of the spiritual issues of every age and every man, and of the celestial story of redemption, and of eternal progress in the heavens. The inspiration of the Word will thus affect him and his life, and infuse the power of regeneration. And such a man will thenceforth love to read the Word, will delight in it, will feel the truth of the many teachings to the effect that the Word is the means of communion with heaven, that in the letter of the Word the Lord has come and is present in power and glory, and all the holy angels with him.

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     Where there is no knowledge of true doctrine-no doctrine of general truths-and no knowledge of the correspondences in which the literal sense of Scripture is written, there can be no entrance into the spiritual sense of the Word. The old Christian Church is thus unable to perceive the truths of the internal sense, whereby the Lord is constantly present in the Word. Still, those of that church who are not confirmed in the falsities of doctrine, and who from innocence desire to be led by the Lord, receive sufficient illustration in their reading of the Word to enable them to see the general requirements of salvation, so as to keep them in the good of life, that they may become regenerated after death. (See A. E. 1764.)

     The Word is closed, and the communication of heaven with man is shut off, if it is read from a desire to confirm one's own falsities, or from love of self, from conceit of pride and self-intelligence, and from worldly motives of merit or hypocrisy or gain. Yet, so long as falsities are not directly active, and the thought of the holiness and Divinity of the Word is maintained, those who read it, though unable to receive illustration themselves, may, under certain circumstances, serve as a basis for angelic illustration. We are told in the Heavenly Doctrine that, in spite of the total consummation of the Jewish Church, and although its worship has thus degenerated into mere empty rites, the Jews are still held by Divine Providence to their ancient love of the Sacred Law, and read it in Hebrew in their synagogues, especially in order that this reading may have communication with certain heavens through intermediary spirits who eliminate the natural sense and enable the angels to see the contents of the spiritual sense with greater clarity on this reflecting plane of the Hebrew Word.

     II.

     We wish to repeat, that the holiness of the Word can never be understood unless it be known that there is a spiritual world, and that the Word is interiorly living.

     "The words I speak unto you, they are spirit and they are life," said the Lord. "Search the Scriptures," He said at another time, "for in them ye think ye have eternal life."

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     This should determine in what spirit we should "Search the Scriptures." When our hearts are troubled, we should search the Scriptures, and this with a view to find therein that which will give us strength to sustain the burdens of life without complaining,-strength to do what duty and conscience dictate, strength to go to our brother, if need be, and plead for reconciliation. We are to search the Word for the sake of life, not only for life mortal, but for life eternal, heavenly life, the life of the heavens. We should search the Scriptures, because in them heaven bends down to us and speaks in the language of earth; because the spheres of angels are there waiting to meet us and refresh us; because the Word is Divinely constructed for the purpose of a communion between heaven and earth, and between earth and heaven,-to be interiorly the dwelling of God and the angels.

     Without an understanding of the spiritual world and of the nature of its substance and its laws, these statements would appear as empty words-as exaggerated figures of speech rather than as spiritual facts of most important practical bearing on our lives. But we must not think of the spiritual world as far-off, or as situated in spatial extense. The Lord gave the important teaching that "the kingdom of God is within you." The Writings by which the Lord instructs us in His Second Coming give the teaching that "the angelic mansions are indeed in heaven, and to appearance separate from the mansions of men, and yet with man in his affections of good and truth; their presentation to sight as separate is but an appearance." In a man living on earth, his spirit then subsists on the natural things of his body, and in these things his affections and thoughts terminate. "When a man passes from the natural into the spiritual world" (and becomes a spirit) "he no longer subsists on his own basis." He leaves his material body behind. His former material ideas are also closed, and become quiescent. And he thenceforth "subsists on the common basis, which is mankind!" "No angel or spirit can subsist apart from man. . . . Mankind and the angelic heavens make a one," and subsist mutually and reciprocally from each other.

     Mankind is thus the common basis or plane of the heavens-yea, and of the hells. Yet we are distinctly instructed that no spirit dwells, or could dwell, in the body of a man living on earth.

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Even where the Gospel relates cases of obsession, where unclean spirits are as it were driven out of men, it is not to be thought that the spirits in any way dwelt there physically, in place of the man's own mind and soul. The obsession meant a foreign control, even as far as the sensual degree of the mind, and thus a control of the body,-a disorderly influx.

     But spirits and angels dwell in man's thoughts and affections. If we could unroll before our thoughts the contents of our whole memory-would we not there find a mental and spiritual world of our own?-a mental reproduction of the natural world as we see it? Its scope would be immense-even on this plane of merely material ideas. And now suppose that the memories of a large or even a small group of people were similarly unrolled-spread out in one wide field of ideas-of mental pictures. Suppose that each of us could look out over this whole field, but could see only that which would correspond to his state, his ruling love, and that these many elements, derived from so many human sources, were framed into an orderly picture-a complete field of vision covering innumerable subjects! Would not this be like a spiritual world in miniature, though itself vaster than imagination could traverse?

     Consider now the teaching that the active corporeal memories of mankind as a whole-with all the material ideas of men-are the common basis of the intellectual life of the angels of heaven.

     It seems that we may justly regard the sum-total of all the memories of men living on earth as the ultimates of those heavens and bells which are formed from this earth. For into this ever-changing and almost infinite field of material ideas the angelic hosts terminate their thoughts; and this means, also, that the ideas of man's thought extend into various societies of the spiritual world, and there become visible to spirits and angels in representative forms. Thoughts which spring from charity and truth extend their beginnings and roots into heavenly societies; and the more perfect the thoughts, the greater the number of societies into which they extend. It may be seen from this that only such thoughts or ideas as are in the order of heaven can possibly enter into heaven. And as everything originating in the merely human minds of a fallen and corrupted race is disorderly, man would never be able to be associated even distantly with angelic spheres, were it not that Divine Truths have been given to mankind by revelation from the earliest times, and have since survived to some extent in every religion, although in scattered and incomplete forms. Indeed, every religion may be traced to some revelation, and retains ancient features which come from the most hoary times.

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     III.

     Revelation means the Divine organization of ideas,-the making of a plane of material ideas which are in the order of heaven. The Lord reveals His Divine Truths through the immediate perception of the highest angels, and this revelation of truth is accommodated to the ideas of the lower heavens, yet always retaining the Divine order within it. In its descent, it first becomes Divine celestial truth, then in turn Divine spiritual and Divine natural truth; and when received on earth, it takes outward form by a selective embodiment from the ideas of men, whether these-like the Prophets-have enjoyed an open vision of the spiritual world and a verbal dictation, or were given a Divine guidance in their writing, as the Evangelists, or a perceptive enlightenment, as was the case with Swedenborg.

     The Revelation, in its ultimate aspect, is merely a field of material ideas,-words, word-pictures, history, narration and description. But within there is hidden infinite meaning, ranging through all the heavens. For the thoughts of all the heavens are as a central seed within the Divinely ordered field of the material ideas of which the Revelation consists. By virtue of being based upon such a field, the Word is likened to the Mind of God. (T. C. R. 778.)

     And when the Word is read by man-when its passages are learned in childhood-when its outlines of story and instruction are thought of-when its phrases recur in man's meditation- there will be a communication opened with heaven! Always provided that the meaning is not perverted by falsities of evil. The angels who are with the man will perceive the internal sense, even if man himself is ignorant of its profundities. Indeed, better the case of a child reading than that of an adult with falsities disturbing the order of the truths of the holy text. The angels really claim their own, in a sense, and delight in the representations of the truth suggested by the text, which are not truths of doctrine merely, but perceptive truths of living reality, seen as it were with all the delight and beauty that their performance calls to life in human hearts.

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     Man, while reading, does not know this angelic presence, does not know that he is in a manner traveling heavenward Upon the eagle's wings of Divine thoughts. Man feels only a certain illustration at times, if his turbulent and earth-bound mind permits him to give himself up in peace to the holy meditations. Then he may feel the peace or delight of an uplifted state. The actual secret result of that state is the instoring of remains of good or truth in the inmosts of his interior memory. Nor do the angels trace the external source of their new state; the interior things which they perceive appear to them as if they had thought of them from themselves. They do not seem to know that they are with man, unless they reflect. Then they may be moved with delight, and his affection seems present with them, as if the heavens and the church were bonded more strongly together through the Word.

     We cannot here and now explain or even describe all the effects which the Writings show to follow from this conjunction of angelic and human thought in the common order of Divine illustration. Indeed, the wisdom of future ages lies largely in the right perception of these states. The angels are moved, we are told, with the holiness of the arcane things within the Word, with the sense of the infinitude of truth and light and joy and never-ending usefulness. They feel their ideas purified by reference to the ultimate order of the letter of the Word; they feel a greater wisdom. Indeed, we are told that all the wisdom of heaven is given from the Word, while it is being read or thought about by man.

     For the memory field of the Church on earth-the Church specific where Revelation is read in illustration and from the doctrine of genuine truth-is open to angelic meditation; but their external memories are inactive, serving only to ex their characters and determine their ruling love; and thus constancy of state is reflected in the nature about the angelic society, in all its representative Scenery. But progress and Change of state is effected by the presence of the vast and ever active memory-field of mankind, in which the Word in its letter and in its revealed doctrinal statement are the central objects-the river of life. Instead of being confined to the learning of a life-time, the angels have no limit to the range of their thought except their own states and capacities. Yet never do they apprehend aught except the internal contents of men's ideas.

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Ideas of person, space and time fall away before their gaze as things devoid of interest or meaning. They see the spiritual truth involved in the series of natural ideas, and they see it by spiritual representations. Man, if imbued with such ideas as are required to complete the angelic representations, may serve for a plane, whether awake or asleep. A dream may serve. And man's attention may be on something else; yet his dormant ideas may reflect the truth. If one man's ideas are insufficient, many men may contribute; for the Lord provides that what may be absent in one is present in another.

     But the clarity of angelic thought depends upon the purity of man's ideas. And so we are told that thoughts from the Heavenly Doctrine cause greater clarity in the angelic thought than any others. Those who, from doctrine and illustration, think from the internal sense of the Word, seeing the internal meaning through the Letter, think with the angels; and their conjunction with heaven is more intimate, being an internal association in the angelic fraternity. "Man, through that sense, thinks together with the angels, and thus conjoins them to himself in his intellectual mind." (De Verbo VII:7.)

     IV.

     This view of the conjunction of angels and men through the Word-which the Writings allow us to have-should give weight to the words of the Lord, "Search ye the Scriptures, for in them ye think to have life eternal." The life of the heavens is in the Word; not indeed, in the Word as it lies upon a table (D 5961), but in the Word such as it is in the organic minds of men. The spiritual sense means the thought and affection of the Word, or what is the same, the life of the heavens-eternal life. Truly, in this we "think to have life eternal."

     The revelation of the spiritual sense of the Word in the Writings of Emanuel Swedenborg was not possible, therefore, without the opening of the spiritual faculties of the revelator and the introduction of his spirit into the spiritual world, and particularly into the heavens, that the Lord might disclose to him the Heavenly Doctrine. This revealing, and the restoral of the science of correspondences, served as the two keys whereby the Word might hereafter be opened, allowing to everyone's spirit the same privilege that was granted the revelator of being spiritually present among angels.

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And this boon has been given to those who were, and are to be, of the Lord's New Church. None who reject those keys can enter the internal sense of the Word; but to those who enter in the spirit of worship, illustration will be given from the light of heaven-from the Lamb, the Divine Human, who is the Light of the Holy City, and "gives to whosoever is athirst of the water of life freely."

     The New Church, in its future state, is to reflect the life of the heavens. The former Churches were like the passing states of the mortal life of man; like tender infancy, like playful childhood, like errant youth, like sober adult age. But the New Church is to be like life eternal; for it is the Crown of the Churches, a kingdom of God which shall not pass away. However distant the promised full state of true charity and illustration may appear to us in our weary toil toward the nearer goals of self-control and patience and application to our obvious uses of charity-yet in the present Church men shall be equipped to become angels even while living on earth-to think with angels, and to be like them. (A. C. 22423.)

     Such is the promise; and the means of achievement are at hand. But the gate of progress, with us, as with the angels, lies through the Word of God. To think in heavenly light, we must have a wide field of Divinely ordered truth of every plane, even to the lowest,-the holy ultimate of Divine Order. While the true use of reading the Word of God wanes in the world, it must be taken up by the New Church. That is the only means of union with heaven and the Lord-the source of all power, and the goal of all life.

     [NOTE.-Those who wish to substantiate the statements made in this article, with regard to the specific relations of angels and men during the reading of the Word, are referred to the collection of references in the JOURNAL OF EDUCATION, 1925, pages 68-72.-H. L. O.]

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SUNDAY SCHOOL LESSON NOTES 1926

SUNDAY SCHOOL LESSON NOTES              1926

     LESSON NO. 26-TRESPASSES AND FORGIVENESS. (Matt. 18:15-35.)

Troubles are to be settled          Matt. 18:15-17
All is related to heaven          :18-20
How often to forgive               :21-22
Story of the unmerciful servant     :23-34
The application thereof           :35

     The background for the present instruction, on "forgiveness of trespasses," was still the dispute which the disciples had among themselves as to who should be greatest in His kingdom. As the Lord's kingdom was not of this world, but was a kingdom of brotherly love, and of spiritual use one to another, it was necessary that the Lord should lay the foundations for a Church community. That which breaks and destroys human society is the trespass of one man against another. All of the Commandments, and especially those on the second table, were given to teach men how to avoid trespasses. By that word "trespass" in the Greek is meant every kind of injury to the neighbor,-cheating, stealing, using his property without permission, carelessness, injustice, lying, defaming, misrepresentation and the like. If we have been injured, we must bear the characteristic form of mind that we will forgive; and, that ill feeling may not continue, we are to settle our difficulties as soon as possible, so that they may be laid aside and ended.

     The Lord lays down three steps for such settlement, and these are of more than passing interest, as they deeply affect the most vital interests of the church. The first step in settling a trespass is to try to come to an agreement individually with the offending party. This is easily done when a state of charity prevails. How wonderful it is to have a heart-to-heart talk with one whom we feel has offended us; when we come to see his motives, we often find that a great mistake has been made. By this we have gained our brother. Always to go to the party directly and fearlessly should be a great principle with us. Often it will save years of suspicion and enmity!

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     But if we fail here, it may be necessary to secure witnesses. Perhaps some mutual friend may be able to mediate, and thus bring light out of the darkness. The establishing of a truth by the mouth of two or more witnesses came down as a custom from ancient times, when they perceived that all good was borne witness to by many truths. The State provides the court of law where this may be done carefully and formally according to the civil covenants.

     But if we fail here, then we should tell it to the church. Let us pause for a moment here to consider the meaning of the word "church" as used by the Lord. In the Hebrew Scriptures the congregation of the people was represented by two terms,-"hedah" meaning "assemblage," and "qahal," signifying "convocation." These two words passed over into the Greek as "synagoge" and "ecclesia." The term "synagogue" gradually came to be used by the Scribes to designate the places of instruction which had been erected in all the towns and villages of the land, whereas the Lord chose the word "ecclesia" or "church" to represent the spiritual brotherhood of men which He was founding. And so, if the trespasser failed to do justice before a few witnesses, it was to be reviewed in the light of the spiritual kingdom, that is, before the principles and laws of heaven, which are the laws of essential truth and justice from the Lord. And if man will not give heed to these, he is without conscience, and we should avoid all dealings with him.

     The contents of verse 18 should be compared with what we are told in verse 19 of chapter 16, where it speaks of the power given Peter to bind and loose in heaven. Here we find that the same powers are given to the entire band of disciples. This was for the spiritual reason that man is saved by the principles of true religion which he holds. These principles are the beginning of the church with him, just as the disciples were the beginning of the church on earth. Every decision, judgment, or covenant that we make on earth is also made in the other world, for the two worlds never operate separately. They are "written in the book of life." (Rev. 20:12-15.) Every disagreement or broken covenant is there too; according as our life here is just and merciful, or unjust and unmerciful, we will make alliance with the angels of heaven or cut ourselves loose from them. There is an internal covenant that binds together the hearts of men that love the Lord. And so, when we really love the church, wherever we meet another New Churchman, we feel instinctively that he is our brother.

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This internal union is the genuine church, and where it is present the Lord is present in the covenant that makes it binding.

     Verses 21, 22. A mighty law operates concerning forgiveness, which is, that God can only forgive us when we forgive others. "Forgive us our debts, as we also forgive our debtors." "Seven" means all, and also the holy state of regeneration attained by the celestial angels; in the supreme sense, it means the Lord Himself. Peter asked the Lord how many times a man should forgive His brother. The Jews taught that, when one had forgiven his brother three times, he was done with him. Peter suggests seven, but the Lord's answer was "until seventy times seven." Seven, thus exalted, means absolute and complete forgiveness. We must always maintain a forgiving spirit. The Lord's mercy is infinite,-without any limit,-and angels and men must strive to be like Him. "Be ye also perfect, even as your Father which is in heaven is perfect." Unless we can forgive injuries done us by others, we are never really able to see our own evils, and consequently the Lord cannot forgive us, because we have not repented of them. And genuine forgiveness from the Lord comes only through the channel of "sin no more." The ability from the Lord to desist from evils of life is genuine forgiveness.

     We have not only the duty of forgiving others, but we have the duty of so living as not to do any trespass to others. If we should do so in any way, we must make things right and ask to be forgiven. It is selfishness that makes us unwilling to apologize and do whatever we can in such a case. Above all, we need to ask the Lord for mercy and forgiveness; for we are constantly trespassing against Him, using His name in vain, blaming Him for our misfortunes, breaking His commandments, and the like. Our debt to Him is like the debt of the servant to his king, while the wrongs that others do us are comparatively like the debt of the fellow servant.

     The Lord concludes the subject of trespass and forgiveness with a parable. The servant owed his king a Sum of ten thousand talents, while his fellow servant owed him but a hundred pence. There was almost no ratio between the two sums. Yet, on the one hand, the king forgave the enormous debt of his servant, while the fellow servant was thrown into prison for his trifling debt. This is quite typical of the way in which we fail to forgive those among whom we move, in contrast with the way God forgives us.

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In olden times, if a man was in debt, it was customary to sell him into slavery, so that the creditor might be satisfied; or he was put into prison and his goods confiscated, and, in addition, was tormented to make him tell of any hidden money or property.

     No amount of petitioning will deliver a man from hell, if he has not learned to forgive, and to be merciful and just; in other words, if he has not learned to live aright. But if this is learned and done, the Lord forgives us all that debt. "What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"

     LESSON NO. 27-THE RICH YOUNG MAN.

     THE FIRST AND THE LAST. (Matt. 19:16-30, 20:1-16.)

A young man questions Jesus          Matt. 19:16-22
Comment on the incident               :23-26
Peter's question                     :27-30
The laborers in the vineyard               20:1-9
The bargainers are answered               :1-16

     The Lord's questioner on this occasion was a young man. He was rich and also a ruler, and he came eagerly to learn of the new and wonderful Teacher in Israel. He had sought in former times to live a perfect life according to the standards of the Scribes. He knew that eternal life was to be gained only by doing good; but it seems that he expected the Lord to tell him some special way to attain to the good of that kingdom. The majority of people expect that from their religion. The Protestants have their faith alone, and the Catholics their atoning masses. The New Church alone teaches that man can be saved only by forming a salvable character. Possibly this rich young man thought that he could with his wealth found poorhouses or establish rabbinical schools, or perchance enrich the Temple. These are useful things, but they do not, in themselves, provide the means for entering heaven; for evil men who have money can do these things without becoming any the better for it. Herod the Great is a case in point. He spent vast sums of money for many years to build a new temple in Jerusalem. But all those who teach that heaven can be secured by such means alone the Lord calls "false prophets" and "wolves in sheep's clothing."

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     What really counts toward eternal life is keeping the Commandments, day in and day out, through a lifetime,-learning to do right and to love truth, seeking to be honest, truthful, merciful, just, pure, and clean in all our dealings with other men. But in addition to the conditions that affect our conduct toward our fellows, there is one more thing needed. People may have the moral virtues well developed, and yet love the things of this world,-its wealth, its power, its ease, its honors. We must turn our hearts away from these things of the world until we feel that they are nothing. We must "Sell it all," and learn to love the Lord and His Word, and follow Him in all the deeds of our daily life.

     The remarks, verses 23-26, follow from the above. For heaven is closed to those who make it the great purpose of their life to gain the things of this world. (See Matt. 13:22, Mark 10:24 and Psalm 52:7.) The thing that seems "impossible" is that the heart of man can be changed; yet the Lord can do this by various means which He applies; and He does it when man on his part consents and cooperates with Him.

     Peter then took up the Lord's words (verse 21) and made inquiry as to what would be the reward or treasure in heaven for the Twelve. Seemingly they had fulfilled the conditions, and were really following the Lord; for they were devoting themselves to learning the truth from His lips and following Him whithersoever He went. They had forsaken the things of this world, which are here called "houses," "brethren," etc., which, in the internal sense, mean the things of self-love and the proprium derived from self-intelligence. "To sit upon twelve thrones," means that in the other world the faithful and self-denying disciples would have great and exalted uses as angels. (See T. C. R. 791.)

     The Lord then told them a parable to illustrate the difference between heavenly and earthly rewards. The ancients counted a. twelve-hour day from sunrise to sunset, the "first hour" beginning at sunrise, the end of the "third hour" would be about nine o'clock, the end of the "sixth hour" noon, the "ninth hour" three o'clock, and the "eleventh hour" an hour before sunset; sunset being the end of the twelfth hour and the beginning of the first hour of the night. "Early in the morning" probably means before sunrise, and the penny that was paid was a coin worth about fifteen cents, it was the regular day's wage in those times.

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The parable shows that the rewards of heaven are not given in the same way as those of the world; they are given according to the quality and intensity of the love. (See Luke 7:47) Those who went in first bargained for their reward, and at the end of the day they received their due; their love of work was not purified from feelings of avarice and envy. The others worked for "whatsoever is right," that is, from a pure love, trusting to the goodness of the master. Those called at the "eleventh hour" were perhaps the most anxious to do some good and to be of some use. The last received their reward first because of their greater love and greater willingness. They are also called the "chosen."
SWEDENBORG MANUSCRIPTS 1926

SWEDENBORG MANUSCRIPTS       SIGRID C. ODHNER       1926

     THE STORY OF THE SWEDENBORG MANUSCRIPTS. By S. C. Eby. New York: The New-Church Press, 1926. Cloth, 76 pp. Price, $1.50.

     We believe this volume will be eagerly read by students of Swedenborg. Here, for the first time, is brought together in an attractive form the bulk of generally accessible information on the history of Swedenborg's manuscripts. It will appeal to those who have asked: What became of the manuscripts after his death? Into whose hands have they passed, and through what vicissitudes? What are those large, white sheepskin-bound volumes of reproductions? And who were the men engaged in the preservation of the text?

     Mr. Eby's immediate purpose is evident in the beginning, where he explains that it is proposed in America to follow the example of the English societies by distributing sets of the phototypes to all the prominent libraries. His little work will be valued as a handbook of information accompanying the bulky volumes.

     While presenting a systematic account of the manuscripts in chronological order, the author cleverly weaves in the story of Swedenborg's life, together with some interesting observations upon his methods of work. One is surprised, in reading the Story, to find how many of the manuscripts have been lost at one time or another, and how much they have traveled from place to place.

788




     We follow the great labors of Dr. Immanuel Tafel in first publishing the Latin texts, and the untiring zeal of Dr. R. L. Tafel and Mr. Alfred H. Stroh in the collection, editing and reproduction of manuscripts. One statement is made, however, which we are happy to state must now be revised, namely, that many of the manuscripts of a scientific, philosophical and even theological nature remain unreproduced. In point of fact, the little booklet comes in time to celebrate the practical completion of the great task of reproducing by photographic process every line that came from Swedenborg's pen-largely the fruit of the determined efforts of Bishop W. H. Benade, who is mentioned on page 44 of the work under review.

     The numerous documents by Swedenborg, and scattered evidences regarding his life and works, are quite naturally not dealt with in detail by Mr. Eby. It is to be expected, however, that readers of the Story will find their interest greatly stimulated in the publication of this unique material also,-the next large task before the New Church.

     We are certain that a popular book such as this will have a large circulation. We hope that a future edition will contain, besides the many interesting illustrations now included, a sample of Swedenborg's precious handwriting.

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FLIGHT INTO EGYPT 1926

FLIGHT INTO EGYPT       Editor       1926


NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
In the United States, $3.00 per year; Elsewhere, $3.25 or 14 shillings; payable in advance
Single Copy          30 cents
     As all things related in the Gospel concerning the Lord's life upon earth are representative of the states of the glorification of His Human, so His being taken into Egypt after the departure of the wise men involved certain progressions of state in His infancy. According to the literal account, He was taken there to escape the wrath of Herod, but also that the Old Testament prophecy might be fulfilled, "Out of Egypt have I called my son." (Hosea 11:1.) That it also represented the Lord's first instruction from the Word, which took place at that time, is revealed to us in the Arcana Celestia where it treats of Abram's descent into Egypt.

     "'And there was a famine in the land, and Abram went down into Egypt to sojourn there.' (Gen. 12:10.) The 'famine' signified a penury of knowledge as yet with the Lord when a child. . . . The Lord's being brought into Egypt when an infant signified nothing else than what is here signified by Abram's going there; and it also happened in order that He might fulfill all things which were represented concerning Him. In the inmost sense, the migration of Jacob and His sons into Egypt also represented nothing else than the Lord's first instruction in knowledges from the Word, as is evident from the following: 'The angel of the Lord appeared in a dream to Joseph, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee. . . .

790


And he arose, and he took the young child and His mother by night, and departed into Egypt, and was there until the death of Herod; that it might be fulfilled which was spoken by the prophet, saying, Out of Egypt have I called my son' (Matt. 2:13-16); of which it is thus written in Hosea, When Israel was a child, then I loved him, and out of Egypt I called my son' (11:1), from which it is manifest that by the child Israel is meant the Lord, and His instruction when a child." (A. C. 1462.)

     A twofold purpose is thus brought to view in the taking of the Lord into Egypt. As all infants among men must be protected and nourished until they are able to care for themselves, so the flight into Egypt delivered the infant Lord from destruction at the hands of His enemies, and also gave opportunity for His nourishment by instruction, in preparation for the conflict to come. In like manner had the infant Moses been hidden by Pharaoh's daughter, and thus escaped the decree of death, being nursed meanwhile by his own mother. In the Apocalypse, the man-child born of the woman was "caught up to God and His throne," (like Enoch in Genesis 5:24), and the woman escaped into the wilderness, away from the face of the serpent. (Rev. 12:5, 6, 14.) In all of these cases, the revealed Word, represented by Enoch, Moses and the Man-Child, was protected and preserved from injury at the hands of men. And when He who was the Word Itself had come among men, the end and purpose of His advent would have been defeated if He had come prematurely into conflict with evil men. It was necessary that the infant Jesus should be taken away from "those who Sought the young child's life,"-from Herod the King, and from the chief priests and scribes, that is, from the hostile powers at Jerusalem, both civil and ecclesiastical. Even after the return from Egypt, Joseph feared to go thither, but " being warned of God in a dream, he turned aside into the parts of Galilee, and came and dwelt in a city called Nazareth." (Matt. 2:22, 23.) And it was not until later that Jesus, as a youth of twelve years, met the learned Jews in the temple; though He returned thereafter to Nazareth, and was "subject unto" Mary and Joseph. And even when the days of His public ministry had begun, He frequently avoided a conflict with His foes, because "His hour was not yet come."

791




     As to the states of glorification involved in this avoidance of outward conflict with the powers of the church and the world, we know it meant that the assumed human was to be prepared by degrees for temptation combat with the hells, which were not permitted to assault until that preparation had been made by instruction in Divine Truth from the Word; for Divine Good does not fight, except by means of Divine Truth. Of this need of instruction, as preparatory to the combat of temptations, we read:

     "It here treats of the Lord's first combat against evil and falsity, which was in his childhood and first adolescence, and which Be first entered into and sustained when He had been imbued with knowledges (scientiis et cognitionibus). No one can fight against evils and falsities until he knows what evil and falsity are, thus not before he has been instructed. Man, therefore, does not come into temptations before he has arrived at adult age, . . . but the Lord in childhood." (A. C. 1661.)

     The fact that instruction preceded combat in the case of our Lord indicates that there was an early period in His life upon earth during which He had not as yet entered into temptation, but was preparing the human for the coming conflict. Writers in the New Church have occasionally asserted that the Lord was in temptation during His infancy, whereas it is stated above (A. C. 1661) that "His first combat was in childhood and first adolescence,"-the periods immediately following infancy proper, during which preparation by instruction was necessary, this being involved in the flight to Egypt. We are not aware of any teaching to the effect that the Divine temptations of our Lord began k infancy, but the teaching is that they began in "first childhood" (prima pueritia), which has been interpreted by some to mean "earliest infancy," though mistakenly, we believe. With men, there is preparation during minority for the spiritual temptations which begin only in adult age; and as our Lord did all things according to a similar order, there was a period in earliest infancy during which there was preparation for the temptations which began in first or earliest childhood.

792


This preparation involved, first, the storing of the human with celestial things of love, and secondly, with knowledges from the Word, which latter became weapons for the combat against the evil and falsity of hell. For it is the love that is assaulted in temptation, and the defense is by means of truths.

     But let us cite further evidence from the Doctrine. It is well known to us that the wars of the kings, described in Genesis XIV, treat of the Lord's first temptations. On this we read:

     "The subject here treated of, in the internal sense, is concerning the temptations which the Lord endured in childhood, respecting which nothing is related in the Word of the New Testament. . . . That the Lord's life, from His first childhood even to the last hour of life in the world, was continual temptation and continual victory, appears from many passages in the Word of the Old Testament. . . . Hence it is evident that the Lord's whole life in the world, from first childhood, was continual temptation and continual victory. . . . The Lord's life was love toward the whole human race; and this love was so great, and of such a quality, as to be nothing but pure love. Against this, His life, were admitted continual temptations, from first childhood to the last hour in the world." (A. C. 1690.) That He fought against the Antediluvian hells in first childhood, see A. C. 1673.

     No one may presume to describe in detail the inner states of earliest infancy, still less the Divine states of the Lord then, except in most general terms, seeing that His states were analogous to those of every man. In the Arcana we read: "In the internal sense (Gen. 12:2), the Lord's first state when He was born is meant, which state, being most arcane, cannot be explained so as to be understood; only that He was like another man, except that He was conceived of Jehovah, etc." "He assumed the human according to His Divine order, . . . and, therefore, as to the human, He was an infant like another infant, a child like another child, and so forth; with the sole difference that He perfected that progression more quickly, more fully and more perfectly than others." (T. C. R. 89.) With Him, the transition from infancy to childhood came earlier than with men.

793




     From the wealth of information given in the Arcana concerning the progressive states of the Lord at this early period, we may further cite the following, as bearing upon the points we are considering:

     "'And Abram came into the Land of Canaan,' signifies that the Lord came to the celestial things of love. The first of the Lord's life is here described, being that from birth to childhood, namely, that He arrived at the celestial things of love. These are the very essentials, and the Lord was first of all imbued with them." (A. C. 1438.) "The order was that the Lord should first of all be imbued from infancy with the celestial things of love,-of love towards Jehovah, and love towards the neighbor, and the innocence itself which is within these. . . .These celestial things are chiefly insinuated into man in his state of infancy, up to childhood, and indeed apart from knowledges; for they inflow from the Lord, and affect man, before he knows what love is, or what affection is; as may appear from the state of infants, and afterwards from the ;state of first childhood. Because the Lord was born like another man, He also was introduced into celestial things according to order, and indeed by degrees from infancy to childhood; and afterwards into knowledges, which is represented in what follows by Abram's sojourn in Egypt." (A. C. 1450.) "The celestial things of love are insinuated from first infancy even to childhood, as also to adolescence; then and afterward she is imbued with knowledges." (A. C. 1616.)

     "'And Abram journeyed toward the south. Here begin the Lord's progressions into knowledges." (A. C. 1457) "'And there was a famine in the land, and Abram went down into Egypt to sojourn there,' signifies the scarcity of knowledges with the Lord as a child, and His instruction in childhood," (A. C. 1461) this preparing Him for the combat He was about to enter against the hereditary evil derived from the mother. (A. C. 1464.)

     A careful reading of the Doctrine given us upon this sacred theme would seem to call for a distinction between the terms "first infancy" and "first childhood," the farmer meaning the period immediately after birth, and the latter the period immediately following that of infancy.

794


And it seems clear from the teachings quoted that the infancy of our Lord, during which He was taken away from the Holy Land, involved a non-combative state, during which Divine remains of Innocence and Love, and knowledges from the Word, were stored in the human, as preparation for the temptations which He entered upon in first childhood, and which were continual from then to the end of life.

     Perhaps we may find further confirmation of this in the fact that with Him, as with men, there was a return to first states at the close of His life upon earth. His final temptation involved victory by non-resistance, as represented by the trial and false accusation before the leaders of the Jewish Church, and before Pilate, and by His humiliation even to death upon the cross as a transgressor against the Jewish law; all of which He sustained without retaliation by word or deed. "He was brought as a lamb to the slaughter, and as a sheep before his shearers is dumb, so He opened not His mouth." (Isaiah 53:7.) From Divine Innocence, the human was not suffered to answer or resist. To permit the evil of the assumed human to resist the assault of evil would, in this last temptation, have permitted the hells to conquer. In the silent submission, even to the death of the human, was His victory from Innocence Itself. This is the meaning of His saying to Pilate, "My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence." (John 18:36.)

     In former temptations, indeed, the Lord had resisted evil, as when He denounced the Pharisees, as when He drove the moneychangers from the temple with a whip, when He acted from the power of His Divine Truth, and as it were with Divine indignation. But by the former combats, and especially by the struggle with the infirm will of the human in Gethsemane, the human had been reduced to submission, and thus prepared to undergo the final humiliation without resistance to outer attack of evil. And so, at the last, there was a return to the non-combative state of the innocence of infancy. In the spiritual world, innocence is safe of itself; it needs no defense. The infestation of hell is imperceptible to the wise infants of heaven; and when the man of faith is to be protected from the attacks of hell, heavenly infants are sent to surround and protect him. (S. D. 3561.)

795


"Out of the mouth of infants and sucklings. Thou hast ordained strength, because of Thine enemies, that Thou mightest still the foe and the avenger." (Psalm 8:2.) Until our Lora, in the human, had attained unto this Divine state of Innocence, His "hour was not yet come," and He always delivered Himself from the enemies that sought to destroy Him. But at the first, the state of helpless infancy required that He be protected by the flight into Egypt, where also began the preparation for the combats and victories whereby He glorified the Human and redeemed mankind.
HOUDINI'S BELIEF IN REINCARNATION 1926

HOUDINI'S BELIEF IN REINCARNATION              1926

     NOTES AND REVIEWS.

     HOUDINI'S BELIEF IN REINCARNATION.

     In spite of his vigorous opposition to spiritistic practices, it would seem that Houdini was himself unusually susceptible to spirit influence. The grounds of his belief in the transmigration of souls, or reincarnation, were the same as those given in the Writings as the origin of such a belief among the ancients, namely, the phenomenon of seeming recollection, produced by spirits when they occasionally inject things from their own memory into that of a man on earth. "Everyone," said Houdini, "has had the experience of saying a thing and immediately getting an indistinct flash of memory that tells of having formerly said or done the same thing under exactly similar circumstances. I have entered some Old World city for the first time in my life, and found the streets familiar, known just where to go to locate a certain house. Things have come to me that it seemed could only have been results of some former experiences." (LITERARY DIGEST, November 20, 1926, p. 48.)

     That Swedenborg had similar experiences in the city streets, to the end that he might be instructed as to the guidance of spirits, is shown in A. C. 1884. The teaching on seeming recollection is given in Heaven and Hell, no. 256, which we have quoted on page 770 of the present issue.

796


TWO KINDS OF HARSHNESS IN HEBREW LETTERS 1926

TWO KINDS OF HARSHNESS IN HEBREW LETTERS       E. E. IUNGERICH       1926

Editor of NEW CHURCH LIFE:
     Will you permit me to make a correction of a footnote in Prof. Acton's Introduction to the Study of the Hebrew Word (p. 109), in which exception is taken to a conclusion advanced by me in NEW CHURCH LIFE for May, 1912, p. 286?

     At the outset of the study of Hebrew, one meets the rules about daghesh lene and daghesh forte. Daglzesh lene (smooth pointing) is a dot placed in the middle of certain Hebrew letters,-the six aspirates,-in order to remove their harsh H aspiration. Daghesh forte (strong pointing) is a dot which can be placed in all but five of the Hebrew letters to make a doubling of the letter thus pointed.

     Now Swedenborg, in T. C. R. 278, S. S. 90, and De Verbo, IV, speaks of a dot in certain Hebrew letters "as a sign that they should be pronounced softly." But in S. D. 5620 he speaks of a dot in Hebrew letters to signify that "it is pronounced harshly, but that without the dot not harshly." (Hoc punctum significat quo aspere enuntietur, sed absque puncto in medio quod non ctspere.)

     The conclusion I advanced was that there is no contradiction between this latter passage and the other three, but that it is referring to that harshness which is produced when a consonant is doubled with daghesh forte; while the other three are referring to the softened pronunciations which the six aspirate letters acquire when marked with daghesh lene.

     In the footnote above referred to, the author says: "but in S. D. 5620 the direct opposite is said, namely, that the point in these letters indicates that they are to be pronounced with an aspiration, and 'that without the point they are not aspirated.'" Then referring to my suggestion that a reference is here made to the doubling of consonants by daghesla forte, he concludes: "This, however, does not appear to settle the difficulty, for while doubling a letter does result in a somewhat harsh sound, it does not change that letter to an aspirate."

     As a matter of fact, there is no reference in S. D. 5620 to letters being changed to aspirates. The statement "quod aspere enuntietur" means "it is pronounced harshly"-and not, as the author has translated it, "that it is pronounced with an aspiration."

797


"Aspere," from which we get the word "asperity," is not akin to aspirate. This passage, S. D. 5620, need not therefore be taken as referring to the six aspirate letters, obliging us then to conclude with the author that Swedenborg here has made " an unconscious slip."

     I regret that when I had the privilege of going over the proofs of this book I failed to notice this footnote. I believe the author will welcome this correction, and that teachers who are using this valuable book will now be able to apply the apparent divergence between S. D. 5620 and T. C. R. 278, in order to illustrate two rules of Hebrew grammar. So here, just as in many other instances, which the author has happily indicated, the lore of this sacred language can be linked with heavenly admonitions from the Writings.
     E. E. IUNGERICH.
BROUGHT TO THE LIGHT 1926

BROUGHT TO THE LIGHT       ELLEN V. WALLENBERG       1926

Editor of NEW CHURCH LIFE:
     After reading Mr. Walter Childs' letter in the October LIFE, it occurred to me that he and others might be interested in an account of the way in which my parents were brought to a knowledge of the Heavenly Doctrines.

     My father was an omnivorous reader, and one day, while waiting for his packages in a grocery store, he espied a page which had been torn from a book, and read both sides with absorbed attention. It was a page from the work on Heaven and Hell! He asked the grocer where he could obtain a copy of the book, and the grocer, being a New Churchman, gladly loaned him a copy. My father was soon convinced of its truth, and read it every spare moment. And finding an advertisement of all the Writings, he sent to Philadelphia for the whole set. At that time-in the early fifties-the price for the set was $40.00, a sum that seemed huge to a poor man with a family of young children, but he bravely borrowed the money, and paid it back in instalments.

     My father and mother never had a doubt of the Divinity of the Writings, and read them through with joy and thankfulness. We still have that old, worn set in our possession, and though we have several other new ones, we love to read out of the set that is filled with the markings of beautiful passages which father and mother loved to read and reread.
     ELLEN V. WALLENBERG.
          Chicago, Ill., October 25, 1926.

798


TWENTY-SECOND CHICAGO DISTRICT ASSEMBLY 1926

TWENTY-SECOND CHICAGO DISTRICT ASSEMBLY       G. A. MCQUEEN       1926

     HELD AT GLENVIEW, ILL., OCTOBER 15-17, 1926.

     The Assembly opened with a banquet in the Parish Hall on Friday evening, October 15th, at which the Bishop delivered an address on "Ancient Rituals and Modern Creeds." In the course of the discussion which followed, the Rev. Gilbert H. Smith referred to the idea that in ritual there is the expression of an inward state, while, on the other hand, ritual may serve by reaction as a means of bringing out a spiritual state. The power of ritual is the whole power of the Letter of the Word, which may be taken as an index of the ritual of past ages. He felt grateful for the idea that the animals used in the sacrifices expressed the thought of man's preparation for the Holy Supper. The Rev. W. L. Gladish said that he had been impressed by the teaching that all the rituals of the Word were for the sake of the internal sense. He had been asked what would be the benefit if the Ancient Word were found. His answer was that it was connected with the ancient heavens, and that was the internal of the Christian life. In finding that Word, we ought to come into connection with those who are in contact with the ancient heavens.

     On Sunday, October 17th, the Bishop conducted the morning service, assisted by the Revs. G. H. Smith and W. L. Gladish, and preached an illuminating and very practical sermon based upon the conditions required of the soldier before going to war. (Deut. 20.) The internal meaning had reference to the spiritual combats of the regenerate life. In the afternoon, there was a special service for the administration of the Holy Supper.

     A session of the Assembly was held on Sunday evening, when the Bishop read a paper on the subject of "Education." It was a thorough treatment of the subject from an interior and spiritual point of view, and we trust the whole Church may have the opportunity of reading it in print. During the discussion, the Bishop was asked whether corporal punishment should be allowed in our schools without the parent's consent.

799


He replied that he thought there would be a much more orderly state where the authorities of the school were free to inflict immediate punishment. There should also be confidence on the part of parents that the teachers and headmasters of our schools will exercise proper judgment in administering punishment to disobedient pupils.

     Before closing the meeting, the Bishop feelingly referred to old friends of his who had passed to the other world since our last District Assembly-Mr. Hugh L. Burnham and Mrs. H. S. Maynard. Many years of his life had been spent in close association with these two friends, who had performed important uses to the church in Chicago and Glenview.

     On the following Tuesday afternoon, the Bishop addressed a meeting of the ladies in the Library of the Immanuel Church, dealing with the subject of reading the Writings.

     In the evening of the same day, a men's meeting was held under the auspices of the local chapter of the Sons of the Academy, Mr. Crebert Burnham ably presiding as toastmaster. The Rev. Gilbert H. Smith introduced a subject for consideration by reading a short paper treating of the question that is occupying the attention of so many people at the present time, namely, the apparent decline of proper behavior on the part of both young people and adults of the present generation. The paper was of an outspoken character, and provided food for serious thought. Among the signs of deterioration, he referred to the all too common practice of so-called "petting," which he said was absolutely at variance with the doctrines of the New Church, especially what is taught about the sense of touch. If the practice should enter the New Church, then it would become the means of destroying conjugial love in our midst. Nothing but the Doctrines of the New Church could save our young people from the dangers of modern spheres.

     The paper caused quite a discussion, which occupied the rest of the evening. Mr. Harold McQueen felt greatly indebted to Mr. Smith for speaking out so courageously and plainly on the problems which confront the present generation. The states today are different from those of our parents when they were young, but they were as serious to them as are the problems of today to us. Mr. G. A. McQueen said that we need not be surprised at the state of the Christian World, as it is clearly foretold in the Word and the Writings. Salvation has been provided for by the establishment of the New Church, so there is no real cause for pessimism.

800


It is to be hoped that the practices spoken of will be resisted by all professed receivers of the Doctrines of the New Church. Mr. Edwin Burnham believed the matter of "petting" had been somewhat exaggerated. Mr. George Fisk said we must admit the truth of what was stated in the paper, and it does not require a stretch of the imagination to see that a very low standard of morals exists. It is merely the ultimation of states in the other world, and the New Church has a great responsibility in preparing the present generation for better things. Rome fell after it had reached its greatest freedom, and we do not wish to picture any such downfall of our own country. The Rev. G. G. Starkey said that the greater freedom which hastened the downfall of Rome was in reality license. Freedom is freedom when it is held within bounds by the truth which makes us free. The Rev. W. L. Gladish believed we were living in an age of deterioration as to moral standards. He had been impressed with the teaching that the Lord admitted into His human all the influx of the hells, so that He could see all the evil tendencies which He had from the mother; yet He never thought from the sensual, and never identified Himself with His external nature. The reason why He was able to make a distinction was that His love was the love of the human race. It was done to save man. All, both old and young, have evil tendencies, but we need not identify ourselves with them, because we are to resist in temptation. We never fall until we give up the fight. Mr. John Gyllenhaal thought we might be too harsh in our criticism of the changes which have come about in the style of dress and in modern dancing. Mr. Louis Cole believed that in our day woman is being pulled down from the high pedestal upon which she formerly was placed, and men are responsible for this to a greater extent than is supposed.

     The Bishop said that his view was that the older generation had had its difficulties, and while there are great differences, the problems of both old and young are essentially the same, except in one respect,-in the matter of close dancing, his day was just one hundred percent more decent. He did not mean to say that individuals of today are responsible, but that a kind of wave has passed over the world.

801


There was nothing suggestive in the old dances, but now it is different. He believed that the standards of the dance hall had exercised a bad influence. That is one of the problems of the coming generation. The spiritual idealism which lies, in the Doctrines must be preserved, or the New Church will not have its right ultimate in the world. There is no doubt that the war brought about a dislocation of morals, and in many other respects. From this there will be a reaction, and things will be better. But there is something more internal than the things which have been mentioned, namely, the great danger which comes to the younger generation from the leaders of thought who are no longer religionists but scientists and professors occupying the chairs in the universities. Thirty years ago these men adopted a theory of life-the animal evolution theory-and the doctrine that men were animals prevailed. Thus all restraints with regard to the moralities of life were endangered. The thorough-going scientist discarded any idea of a hereafter, or of a thing being right or wrong on account of God's commands, and made man purely a judge for himself as to what he should or should not do. Right and wrong, in the old sense, became meaningless terms. Such ideas prevailed in the seats of learning, and then gradually penetrated many minds. He believed that this was interiorly in the minds of many leaders of thought today. In the old days men did wrong, but they knew it was wrong; and as long as a man knows a thing is wrong, even though he falls, he may rise again. But if he does not believe in his heart that a thing is wrong, he never rises. There is this lack in the world-the lack of teaching that a thing is wrong because it is against God. From a recent article in the ATLANTIC MONTHLY, one may learn of the deplorable conditions which exist in some circles today. Evil practices are indulged in without any apparent loss of caste. He could not believe that the Young people referred to in that article represent the average in this country, or in any other country, because religion does hold in some form amongst all people. If the New Church is to grow, it must be based upon the conjugial. It must have the high ideal given to us in the Writings. We look confidently to our young men to take up that ideal, and to maintain it with love and devotion. Without it, the New Church cannot be established.
     G. A. MCQUEEN.

802


DIRECTORY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1926

DIRECTORY OF THE GENERAL CHURCH OF THE NEW JERUSALEM              1926

     OFFICIALS AND COUNCILS.

     Bishop.

     The Right Rev. N. D. Pendleton
Secretary.
Rev. W. B. Caldwell
Treasurer.
Mr. H. Hyatt

     Consistory.
Bishop N. D. Pendleton
Rev. Alfred Acton                    Rev. F. E. Waelchli
Rev. C. E. Doering, Secretary      Rev. W. B. Caldwell
Rev. Homer Synnestvedt           Rev. E. E. Iungerich
Rev. George de Charms

     Executive Committee.
Bishop N. D. Pendleton, President
Mr. Raymond Pitcairn, Vice-President
Mr. Geoffrey S. Childs, Secretary
Mr. Hubert Hyatt, Treasurer

     Dr. Felix A. Boericke           Mr. Charles G. Merrell
Mr. Edward C. Bostock           Mr. Alvin E. Nelson
Mr. C. Raynor Brown           Mr. Seymour G. Nelson
Mr. Paul Carpenter                    Mr. Harold F. Pitcairn
Mr. Randolph W. Childs           Mr. Rudolph Roschman
Mr. Alexander P. Lindsay           Mr. Jacob Shoenberger
Mr. Samuel S. Lindsay           Mr. Paul Synnestvedt

     Honorary Members.
Mr. Walter C. Childs
Mr. Richard Roschman
Mr. Robert Carswell

803




     THE CLERGY.

     Bishop.

PENDLETON, NATHANIEL DANDRIDGE. Ordained, June 16, 1889; 2d Degree, March 2, 1891; 3d Degree, October 27, 1912. Bishop of the General Church. Pastor of the Bryn Athyn Church. President of the Academy of the New Church, Bryn Athyn, Pa.

     Bishop Emeritus.

PENDLETON, WILLIAM FREDERIC. Ordained, 1st and 2d Degrees, September 3d, 1873; 3d Degree, May 9th, 1888. Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

     Pastors.

ACTON, ALFRED. Ordained, June 4th, 1893; 2d Degree, January 10, 1897. Pastor of the Society in Washington, D. C. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.
ALDEN, KARL RICHARDSON. Ordained, June 19, 1917; 2d Degree, October 12, 1919. Principal of the Boys' Academy and Housemaster of Stuart Hall, Academy of the New Church, Bryn Athyn, Pa.
ALDEN, WILLIAM HYDE. Ordained, 1st and 2d Degrees, May 30, 1886. Instructor, Academy of the New Church. Manager of the Academy Book Room, Bryn Athyn, Pa.
BAECKSTROM, GUSTAF. Ordained, June 6, 1915; 2d Degree, June 27, 1920. Pastor of the Society in Stockholm, Sweden. Address: Svedjevagen, Appelviken, Stockholm.
BJORCK, ALBERT. Ordained, 1st and 2d Degrees, August 17, 1890. Address: Calle de Los Bafios, 15, El Terreno, Palma de Mallorca, Spain.
BOWERS, JOHN EBY. Ordained, 1st and 2d Degrees, May 11, 1873. General Missionary, 37 Lowther Ave., Toronto, Canada.
BRICKMAN, WALTER EDWARD. Ordained, 1st and 2d Degrees, January 7, 1900. Address: 419 South Evaline St., Pittsburgh, Pa.
BROWN, REGINALD WILLIAM. Ordained, October 21, 1900; 2d Degree, October 12, 1919. Professor and Librarian, Academy of the New Church, Bryn Athyn, Pa.

804



CALDWELL, WILLIAM BEEBE. Ordained, October 19, 1902; 2d Degree, October 23, 1904. Secretary of the General Church. Professor of Theology, Academy of the New Church. Editor of NEW CHURCH LIFE. Address: Bryn Athyn, Pa.
CRONLUND, EMIL ROBERT. Ordained, December 31, 1899; 2d Degree, May 18, 1902. Address: Bryn Athyn, Pa.
DAVID, LLEWELLYN WARREN TOWNE. Ordained, June 28, 1914; 2d Degree, June 19, 1916. Pastor of Carmel Church. Address: 20 Willow Street, Kitchener, Ont., Canada.
DE CHARMS, GEORGE. Ordained, June 28, 1914; 2d Degree, June 19, 1916. Assistant Pastor of the Bryn Athyn Church, Bryn Athyn, Pa.
DELTENRE, ERNST. Ordained, 1st and 2d Degrees, May 26, 1912. Missionary in Belgium. Editor of LA NOUVELLE JERUSALEM. Address: Rue Edith Cavell, 46, Brussels (Uccle).
DOERING, CHARLES EMIL. Ordained, June 7, 1896; 2d Degree, January 29, 1899. Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.
ELPHICK, FREDERICK WILLIAM. Ordained, February 7, 1926; 2d Degree, June 19, 1926. Superintendent of the South African Mission. Address: P. O. Box 78, Ladybrand, Orange Free State.
GILL, ALAN. Ordained, June 14, 1925; 2d Degree, June 19, 1926. Pastor of the New York Society. Address: 108-10th Street, College Point, Long Island, N. Y.
GLADISH, WILLIS LENDSAY. Ordained, 1st and 2d Degrees, June 3, 1894. Pastor of Sharon Church, Chicago, Ill. Address: 5220 Wayne Ave., Chicago, Ill.
GYLLENHAAL, FREDERICK EDMUND. Ordained, June 23, 1907; 2d Degree, June 19, 1910. Pastor of the Colchester Society. Address: 162 Maldon Road, Colchester, England.
HARRIS, THOMAS STARK. Ordained, 1st and 2d Degrees, April 8, 1897. Pastor of the Society in Arbutus, Maryland; Visiting Pastor of the Abington, Mass., and Meriden, Conn., Circles. Address: Halethorpe P. O., Maryland.
HEINRICHS, HENRY. Ordained, June 24, 1923; 2d Degree, February 8, 1925. Pastor of the Society in Denver, Colorado. Address: 543 Delaware Street.
HUSSENET, FERNAND. Ordained, 1st and 2d Degrees, October 10, 1909.

805


Pastor of the Society in Paris, 84 Avenue de Breteuil. Address: 31 Rue Henri Regnault, St. Cloud, Seine et Oise, France.
IUNGERICH, ELDRED EDWARD. Ordained, June 13, 1999; 2d Degree, May 26, 1912. Dean of the College and Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.
MORSE, RICHARD. Ordained, 1st and 2d Degrees, October 12, 1919. Pastor of the Society in Sydney. Address: Dudley Street, Hurstville, Sydney, N. S. W., Australia.
ODHNER, HUGO LJUNGBERG. Ordained, June 23, 1914; 2d Degree, June 24, 1917. Pastor of Olivet Church, Elm Grove and Melbourne Avenues, Toronto, Canada. Address: 176 Cowan Ave.
PFEIFFER, ERNST. Ordained, June 20, 1920; 2d Degree, May 1,1921. Pastor of the Society at The Hague, Holland. Address: Laan van Meerdervoort 229, The Hague, Holland.
PITCAIRN, THEODORE. Ordained, June 19, 1917; 2d Degree, October 12, 1919. Second Assistant Pastor of the Bryn Athyn Church. Instructor, Academy of the New Church. Address: Bryn Athyn, Pa.
PRICE, ENOCH SPRADLING. Ordained, June 10, 1888; 2d Degree, June 19, 1891. Professor, Academy of the New Church. Address: Bryn Athyn, Pa.
ROSENQVIST, JOSEPH ELIAS. Ordained, June 19, 1891; 2d Degree, June 23, 1895. Address: Skanstorget 7, Gothenburg, Sweden.
SMITH, GILBERT HAVEN. Ordained, June 25, 1911; 2d Degree, June 19, 1913. Pastor of the Immanuel Church, Glenview, Ill.
STARKEY, GEORGE GODDARD. Ordained, June 3, 1894; 2d Degree, October 19, 1902. Address: Glenview, Ill.
SYNNESTVEDT, HOMER. Ordained, June 19, 1891; 2d Degree, January 13, 1895. Pastor of the Pittsburgh Society. Address: 723 Ivy Street, Pittsburgh, Pa.
TILSON, ROBERT JAMES. Ordained, 2d Degree, June 19, 1892. Pastor of Michael Church, Burton Bead, Brixton, London. Address: 7 Templar Street, Camberwell, London, S. E., England.
WAELCHLI, FRED. EDWIN. Ordained, June 10, 1888; 2d Degree, June 19, 1891. Visiting Pastor, General Church. Address: 231 Worthington Ave., Wyoming, Ohio.
WHITEHEAD, WILLIAM. Ordained, June 19, 1922; 2d Degree, June 19, 1926. Professor, Academy of the New Church. Address: Bryn Athyn, Pa.

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     Ministers.

ACTON, ELMO CARMAN. Ordained, June 14, 1925. Minister of the Durban Society. Address: 125 Musgrave Road, Durban, Natal, South Africa.
CRANCH, RAYMOND GREENLEAF. Ordained, June 19, 1922. Address: Bryn Athyn, Pa.

     Pastors, Pending Ordination.

LEONARDOS, HENRY. Authorized, May 2, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.
LIMA, JOAO DE MENDONCA. Authorized, May 2, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     Minister in Basutoland.

NYAREDI, EPAINETUS LEKHABU. Ordained, April 14, 1919.
NEW CHURCH SERMONS 1926

NEW CHURCH SERMONS              1926

     Expounding the Scriptures in the Light of the Heavenly Doctrine of the New Jerusalem.

     Selected Discourses by Ministers of the General Church. Suitable for individual reading, and for use in family worship and other services, as well as for missionary purposes.
PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE 1926

PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE              1926

     Sent free of charge to any address on application to Mr. H. Hyatt, Bryn Athyn, Pa.

807


Church News 1926

Church News       Various       1926

     ANNUAL COUNCIL MEETINGS.

     The Councils of the General Church of the New Jerusalem, and the Philadelphia District Assembly, will meet at Bryn Athyn, Pa., Jan. 31st to Feb. 6th, 1927. A Program of the meetings will be published in the January issue of New Church Life.

     PITTSBURGH.

     On Sunday, September 12th, the Pastor returned from an extended vacation in Europe, and regular services were resumed. During June and July, the Rev. Walter E. Brickman officiated, and his scholarly and interesting course of sermons upon the Word and the derivation of the books as we have them was much appreciated by all.

     The opening exercises of our school took place on the afternoon of the Same day, and the attendance of patrons and friends was truly gratifying. This Society has only seventy-seven regular members, but there is no lack of depth or strength and zeal, when it comes to their appreciation of New Church education-only they want it to be New Church, and I they want it to be education.

     We owe not a little of this attitude to the fine order and thorough work of our Academy trained teachers. Miss Celia Bellinger has been especially successful in bringing the standards of our work up to the best in the city as to externals, while at the same time making the Church the center of thought, affection, and discipline. She is at present attending lectures at London University, but we all look forward to her reentry into this most important held, after a good rest.

     We realize, of course, that we cannot get in any outside school the necessary basis of the scientifics of the Letter of the Word in an atmosphere that is loyal to the absolute Divinity of this one-time Sacred Book. And especially must we surround the children with an atmosphere of reverence, and gain their interest in the Heavenly Doctrines. But it is not enough to recognize this need, and to aspire to fill it in a school of our own. We cannot merely utilize the training of the world as it stands. Our problem is distinct, for it has an entirely different end and quality. And so it comes to pass that we need to avail ourselves of the many years of trial and failure, of effort and study and research, and of adaptation and utilization, which the Academy has experienced in its half century of struggle. We can always get patrons to try so desirable an enterprise as is involved in the term "New Church Education," but unless we can find the teachers to put it into successful practice, we cannot hope that it will continue to receive support.

     We have been most fortunate in securing the help of Miss Jennie Gaskill for the younger grades, while Miss Anita Doering, with ample experience, is carrying the higher grades in Miss Celia's place. The school happens to be smaller this year-only sixteen pupils remaining. We now have the youngest of several families that have kept us supplied for years, but there are new families coming along. We feel that the patronage is certain to continue where the work is thoroughly sound and "New Church. As our Treasurer so often reminds us, "This Church, and this school, is the grandest, the most important, thing in the whole world!" And then you ought to see the subscriptions come in! The result is that each year we are able to strengthen and improve the work.

     We have maintained a regular Sunday School, first, because there were always some not receiving the regular systematic religious instruction of the day school, and secondly, because we have felt that the children receive something from worship and instruction that is adapted to them which would be lacking without it.

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There have always been volunteer teachers; and our day school teachers, where practicable, have also given their help. Besides this, the singing practice and choral training of the day school is made a part of the preparation for the Sunday worship. Thus we have endeavored to tie up the week day work of the children with the Sunday School. When there are none in the Sunday School who are not also in the day school, the class instruction naturally gives way to an address or some special lessons.

     District Assembly.

     Our Bishop has come and gone, and given us the usual rich store of interior teachings to think about, and to keep us in dose and affectionate touch with his high office.

     On Thursday, October 7th, the Philosophy Club, postponing its annual meeting, spent an evening with the Bishop in a delightfully free and full discussion of the problems and difficulties of the work in Bryn Athyn. On Friday afternoon, the Bishop's hostess, Mrs. A. P. Lindsay, gave a tea for the ladies at her charming home on Briarcliff Road. The attendance was unusually large, including many visitors. The Bishop read a study of the interesting case of Mme. Galli-Curci and her conception of the Heavenly Doctrines, as reported by Mr. C. W. Barren. The same evening, at the Church, the regular session of the District Assembly was held. Questions were put to the Bishop, among others, as to the use of the Sunday School and its relation to the Day School and the adult worship. Afterwards the Bishop was requested to give his paper upon the "Lamb that was Slain," treating of the denial of the Divinity of the Human of the Lord, and its far-reaching consequences.

     Our Banquet was held on Saturday evening this year, to accommodate a number of visitors from out of town. There were about eighty present, and a very gratifying number of visitors, among them Mr. and Mrs. Harrold of Leetonia, Mr. and Mrs. Woods, and later Mr. and Mrs. McElroy, of Youngstown; Mrs. Bessie Sharp, of Salem, O.; Miss Janet Richey, and Mr. and Mrs. Clark Richey, of Blairsville. The Bishop's address upon this occasion traced the use through the ages of the Blood Covenant as a primary ritual of religion, and showed that it was not at first a mere abomination as it later came to be regarded. Such studies, giving the broadest background for our understanding of great spiritual laws and the power of the things that connect the two worlds, are most useful.

     On Sunday, the Bishop preached a most searching and practical sermon on the subject of "Trust in Providence," shunning the appropriation to self either of good or evil, and thus coming to the habit of worshiping the Lord purely for help and spiritual feeding, without self-consciousness or any reflection upon one's own righteousness. The Holy Supper in the afternoon completed the cycle of a spiritual feast which seems to mean more to us each year. It was a great pleasure to see once more our dear friend, Mr. Jacob Schoenberger, who had been ill.

     At our Annual Meeting on October 27th, we had the pleasure of welcoming Mr. and Mrs. S. S. Lindsay, and Mr. S. S. Lindsay, Jr., on their return from abroad.
     H. S.

     CINCINNATI, OHIO.

     The Cincinnati Society of the General Church has made another step forward. The new season was begun in our new place of worship, located in Wyoming, Ohio, a suburb of Cincinnati. At our first service Marjorie Merrell, the infant daughter of Mr. and Mrs. Donald Merrell, was baptized by the Rev. F. E. Waelchli.

809


On the following Sunday, the Holy Supper was administered to ten communicants.

     On October 13th, Bishop N. D. Pendleton visited Cincinnati for two days. Wishing to take the fullest advantage of his visit, we held our local assembly at this time. There were two informal men's meetings at which we were the guests of Mr. C. G. Merrell and Mr. Colon Schott at a luncheon at the Cincinnati Club. There was no formal discussion, the time being devoted to listening to an account of the many interesting ways in which people have been brought to the Church, and stories of the old days in the Academy. On the evening of the 13th, the banquet was held at the residence of the pastor, with an attendance of twenty-five, including children.

     In keeping with the good old Academy custom, the banquet was opened with a toast to the Church, followed by a toast to the Cincinnati Society, to which Mr. Schott, the father of the Society, responded. He talked of its growth from the early days when he was the sole member of the General Church in Cincinnati. He said that he was not disappointed in the slow growth of the Society, for he believed that, being based upon sound principles which have held the rising generation to the Church, the Society would develop and grow into a strong center in the future.

     Our pastor responded to a toast to the General Church. He spoke of the reasons why we are members of this Church: First, for the sake of our own regeneration; second, because others in the Church need our support; and lastly, because those outside of the Church, who may in Providence be ready to receive the Doctrines, need such an organized body to preserve the Word of the Second Advent and the true worship of the Lord.

     The last formal speech of the evening was the Bishop's reply to a toast to "Our Own Academy." He encouraged us to continue in the "first love," to develop the Society internally, and grow spiritually, and that external growth would follow ultimately. The Bishop cited the example of the once powerful Society in Cincinnati, which had dwindled to almost nothing, because they failed to hold the younger generation. If the young people of that Society of former days had remained in the Church, there would now be a Society numbering several thousand members. There followed toasts to our beloved guest, Bishop Pendleton to Mr. and Mrs. Frederick E. Merrell, on their ninth wedding anniversary, and to the latest addition to our Society, the daughter of Mr. and Mrs. W. Allen Smith.

     Following the more formal part of the evening's program, there was a very enjoyable entertainment given by the Young people. Miss Ruth Porter, of the Erie Circle, who is studying dancing in Cincinnati, gave a beautiful demonstration of her art. Mr. Richard Waelchli next presented several very lifelike representations of the great masters. They defy description, and must be seen to be appreciated. Then, after the enthusiastic singing of all the old favorites, the meeting broke up.

     On the second evening of his visit, the Bishop read an intensely interesting and instructive paper on the subject of "Ancient Ritual and Modern Creeds," in which he brought out the very interesting dual nature of the ancient sacrifice and its relation to the Holy Supper as instituted by the Lord. The sacrifice represented man's grateful offering to the Lord of a part of the food provided by the Lord for his sustenance, and also represented the Lord Himself. The worship of animals originated in attaching holiness to the animal sacrifices, whereas the holiness was solely because of the representation. It was with genuine regret that we bade the Bishop farewell.

     Services are held regularly every Sunday. In the absence of our Pastor, the service is read by Mr. D. Merrell. Doctrinal class is held on Wednesday evenings after a supper prepared by one of the ladies of the Society.

810


During the coming year we plan to have several lectures of a missionary nature. It is a matter of historical interest to note that, many years ago, at Wyoming, Ohio, there was a New Church community with its own church, where regular services were held. Of that original society nothing, however, is left.
     D. M.

     CHICAGO, ILL.

     During the week following the Chicago District Assembly, there were three meetings of the members of Sharon Church at which the Bishop presided, the first being on the evening of Wednesday, October 20th. This was called for the purpose of choosing a pastor. The Bishop stated that the Rev. W. L. Gladish, who had been Acting Pastor for six years, was now a candidate for full time pastor. Mr. Gladish was thereupon unanimously elected, and in his speech of acceptance dwelt upon the harmonious and prosperous years we had had together, and expressed the hope that this might continue. At the conclusion of this feature of the meeting the Bishop read a most interesting paper which had been inspired by the experience of Mme. Galli-Curci in finding the Writings of such great help to her in her work,-an indication to New Church men and women that the daily, affectionate study of the Writings is of great benefit. "For this purpose we are placed in this world," he said. The paper was received with enthusiasm, and our pastor followed with a plea for the same earnest study of the Writings from an interest in them.

     After the Friday supper on the 22d, at which there was almost a hundred per cent attendance, the Bishop delivered an address on the subject of "The Lamb of God that Taketh Away the Sin of the World." Intensely interesting, this paper was listened to with the closest attention, and provoked a discussion in which the Pastor, Mr. Neville Wright and Dr. Farrington took part, dwelling upon various phases of the doctrine of the Glorification of the Lord, The Bishop's visit came to a dose after the service on Sunday, at which he preached on the text of Luke 10:25, "Master, what shall I do to inherit eternal life?"
     E. V. W.

     MICHAEL CHURCH, LONDON.

     The new session of church work opened very auspiciously on Sunday, October 3d. The date seemed a happy augury, since it was the anniversary of the birth of Bishop Benade, 110 years ago. In the morning, the Harvest Thanksgiving was held in the presence of a large congregation, and many gifts of fruit were offered, which were subsequently taken to, and very gratefully received by, the Homeopathic Hospital. At this service, too, the Pastor administered the Holy Supper to forty-six communicants. A sphere of joy and gratitude prevailed, contributed to in no small measure by the singing of the harvest hymns.

     At 6 p.m., a Feast of Charity was held at which the Pastor opened his remarks by offering a very hearty welcome to Mrs. and Miss Bellinger, visitors from Pittsburgh, to Miss Summerhayes from Street, and to Miss E. Motum from Colchester. As a considerable number of those present had not been to the British Assembly at Colchester, the Pastor proceeded to read the Bishop's letter, which had been written for that occasion, and then called upon Mr. Anderson to give some account of that very successful and enjoyable function. Later in the evening, Mrs. Bellinger and her daughter added considerably to our enjoyment by some very interesting remarks. The former emphasized the fact that she was a Canadian and a Britisher, and that she yielded to none in love and loyalty to the Mother Country,-a sentiment which was received with much applause. The latter, in an interesting and informal way, gave an account of the various centers of church work recently visited by herself and her mother, both on the Continent and in England, and spoke hopefully of the future of the Church.

811


Various other speakers followed, and when we separated it was with the feeling that the foundations of another era of useful work had been well and truly laid.

     During the Assembly, it was a very real pleasure again to welcome and renew our acquaintance with the Rev. F. W. Elphick, who is one of the "old boys" of Burton Road. He officiated most acceptably at Michael Church on two Sundays during the absence of our Pastor, and his utterances on every occasion were marked by an earnestness and thought which give promise of much useful work in the Priesthood, He carries with him our best wishes for the success of his labors in South Africa-since he cannot remain in England!

     On Tuesday, September 7th, some of us were privileged, through the kindness of Mrs. Benade, to meet Miss Sigrid Odhner-at a small private gathering, and to hear from her some most interesting details of her work in Sweden during the last year, in connection with the Swedenborg MMS and documents. It must have been obvious to all who listened to her naive description of her researches that her work has been indeed a labor of love, while of its great practical value there can be no doubt.

     The opening, on Friday, October 1st, of the new premises of the Swedenborg Society, known as Swedenborg House, was an occasion of great general interest. A dedication ceremony in the beautiful central hall was followed by a dinner, given by Mr. David Wynter in a neighboring hotel to all members of the Society. Our Pastor was among those who addressed the company at the invitation of the host. He proposed a toast to the "Past Workers of the Swedenborg Society, Clerical and Lay," and embodied it in a very telling speech, which was enthusiastically received. It is hoped that Swedenborg House will be a Mecca for all New Church people who find themselves in its neighborhood.

     Finally, we cannot conclude these remarks without reference to the exceptionally brilliant discourse preached by our Pastor on Sunday morning, October 10th, on which date he completed forty-seven years of strenuous labor in the Priesthood of the New Church. His text was from Psalm 119:18. "Open Thou mine eyes, that I may behold wondrous things out of Thy law." And he seemed veritably to go from strength to strength in the development of the splendid subject. May the Lord bless his labors! Vivat Nova Ecclesia!     
     K. M. D.

     DENVER, COLORADO.

     We have recently had the pleasure of a visit from the Rev. E. E. Iungerich, who, on his way homeward from an extended journey to the Canadian Northwest and the Western States, stopped over with us for five days. Arriving on a Wednesday noon, there was a well-attended reception for him at the home of Mr. and Mrs. Schroder in the evening of the same day, when he gave us a very interesting and entertaining account of his trip. The next evening, Mr. Iungerich conducted a doctrinal class at which he discussed the subject of "The Writings as the Word,"-a subject which must ever be new in the New Church. His treatment was based upon certain passages in the letter of the Word, and on the statement in the Writings that. "Revelation, with us, is the Word," besides citing passages where Swedenborg makes the claim that his writings are a Revelation. He then connected the subject with the law of Afflux and Influx. The class was much enjoyed, as giving added confirmation of our position.

     On Saturday afternoon, all the ladies and young people met at the home of Mrs. Howland, where our visitor spoke on the subject of "Remains," and was listened to with great interest.

812


The scribe is looking forward to seeing it in print, as it struck him as being much in advance of anything that he has ever seen or heard on this important subject.

     At the Sunday service, Mr. Iungerich preached to us on the text, "And unto him that smiteth thee on the one cheek, offer also the other," dealing with the celestial law of non-resistance to evil, which, singularly, was also the subject of the Bishop's sermon on the occasion of his visit here last fall. All four gatherings were unusually well attended and very delightful. We can assure Mr. Iungerich that he has made some new friends.

     Denver has also had a number of other New Church visitors during the summer. Miss Edith Goerwitz, of Glenview, spent the summer with Miss Martha Schroder. Mr. Charles Lindrooth was home for a month visiting his parents. Miss Jean Horigan and Miss Vida Gyllenhaal stopped over for some days. And lastly, Miss Norma Staddon of Chicago, whose engagement to Mr. Harold Lindrooth was recently announced, spent some three weeks in Denver, the guest of Mr. and Mrs. Alvin Lindrooth.

     All of our regular uses have now been resumed. The annual meeting is a thing of the past. The officers were reelected, as usual, and, as usual, we learned of a deficit in the treasury. The Sunday School opened again with three classes and fourteen pupils. Miss Martha Schroder has been added to our teaching staff, filling the vacancy left by the death of Mrs. G. W. Tyler. In the doctrinal class, instead of taking a book of the Writings, or a subject for discussion during the whole of the year, a variety of subjects will be presented, the first of these being a series of five or six classes on the doctrine concerning the Literal Sense of the Word.
     HENRY HEINRICHS.

     KITCHENER, ONT.

     In September, our winter season opened with the Annual Meeting of the Society. This was the sign for other annual meetings, and the different organizations took up their work for the year.

     The young people are doing their feeble best to be seen and heard. (We feel very proud of ourselves because we have reached the dignified state of having twelve members in our club.) However, even if we are just a few, we can at least have good times. And one of these was a beech-nutting party where we excelled ourselves and mustered quite a crowd. The nuts were plentiful, the weather beautiful, and the steak, roasted over a fire in the woods, was delicious. The elements conspired to make it a perfect day. But the young people do not go in for pleasure alone, for we have regular classes with Mr. David, at which we are studying the work on Heaven and Hell.

     Our school has grown somewhat this year, and now has an enrollment of twelve pupils, three being new ones. The school is again under the direction of Miss Gladish. Our Sunday School is quite large, with thirty-two pupils enrolled, including those of adolescent age, which accounts for the great difference in numbers, as compared with the day school.

     We were favored during October with a brief visit from our former pastor, the Rev. F. E. Waelchli. The Men's Club took this occasion to hold a meeting, and to hear Mr. Waelchli's talk on Evangelization. The following night he addressed the Society after Friday Supper on "Why we belong to the General Church of the New Jerusalem."

     Our Thanksgiving services were full of the spirit of the season. The children made a very pretty and impressive sight as they presented their offerings of the fruits of the field to the Lord. The adults celebrated the day by a banquet with songs and speeches; and for further entertainment we had a series of tableaux representing the First Thanksgiving.
     L. D.

813




     REPORT OF THE VISITING PASTOR.

     On Sunday afternoon, October 17th, the WINDSOR, ONTARIO, and DETROIT circles met for worship at the home of Mr. and Mrs. Alfred Bellinger in Windsor. There was an attendance of twenty-six, including children, and at the Holy Supper there were seventeen communicants. There followed a social supper, and afterwards a doctrinal class. The gathering was greatly enjoyed by all, and there was in it the promise of a fuller co-operation of the two circles; in fact, of a united effort to promote worship and church life in which there is the recognition of the Writings as the Word, and of the distinctiveness of the New Church. On Monday evening a doctrinal class was held at Windsor, and on Tuesday evening at Detroit. At the latter, thirteen persons were present. The children at Windsor were instructed three times.

     On the way from Windsor to Erie I made a detour, occupying a week, to visit Kitchener and Toronto.

     At ERIE doctrinal classes were held on Wednesday and Thursday evenings, October 27th and 28th. On Thursday afternoon there was instruction for the children. On Sunday the program was similar to that at Windsor. Services, including the Holy Supper; took place at the home of Mr. and Mrs. Benjamin Evans, and then all remained to a collation and a delightful social afternoon. In the evening there was doctrinal class at the same place.

     I might add that at other places I visit, besides Windsor and Erie, it is frequently arranged to have a social meal after the Sunday services. There can be no doubt of the great value of this to the life of the church. The Holy Supper has usually preceded, wherein there is conjunction with the Lord. The common meal following ultimates that conjunction in the sphere of mutual love. It is unlikely that this would prove feasible in our larger societies; and so it appears that our smaller groups have certain advantages.     
     F. E. WAELCHLI.

     DURBAN, NATAL.

     Our Nineteenth of June celebrations this year were highly successful and interesting. On the afternoon of the preceding day, our Theta Alpha Chapter gave the children a banquet. The Rev. E. C. Acton spoke to them, telling them about what happened in the spiritual world on June 19th, 1770, and how the New Church was established on earth. He then called upon two of the school boys, Norbert Rogers and Graham Cockerell, to read papers dealing with some of the particulars of this subject. They delivered them with great sincerity and conviction.

     On the evening of the 19th we held our usual Society Banquet, which was made unusual by the manner in which our Minister conducted the program. There were no set speeches, but Mr. Acton dealt with the whole subject himself in four parts. Toasts and songs were given in the intervals between the parts. First, he spoke about the Last Judgment, then of the 19th of June itself and the sending out of the Twelve Apostles; the third part dealt with the New Church in heaven, and the last with the New Church on earth. Mr. J. H. Ridgway responded to the toast to the Church by giving us some very beautiful thoughts of the Church as the Bride of the Lamb. Mr. Kenneth H. Ridgway made a stirring appeal to the younger generation to shoulder more of the responsibility of the Society. He touched upon New Church education, and reminded us that, at the baptism of children, parents make a solemn promise to educate them for heaven. "What better way to do this than through New Church education?" This, he said, was a message from Dr. Acton, of Bryn Athyn. The evening was brought to a dose by some impressive tableaux on the theme of "Naaman, the Leper," which were ably staged by Miss Enid Cockerell.

     During August we had the pleasure of a visit from the Rev. E. J. Pulsford, Mrs. Pulsford, and their two daughters, of Johannesburg.

814


He conducted one of our Sunday services and gave us an excellent sermon. They were here when the four boys from America arrived, and, I can tell you, eight people added to our Society made us feel very large and important! The visit of the four Bryn Athyn boys,-Alden Simons, Karl Doering, Philip Odhner and Emerson Good,-was a novelty to us as well as a pleasure. You see, people do not often think of coming to South Africa for a holiday, but now that it has been made the fashion we hope coming to Durban will become to all New Churchmen a popular way of spending the summer holidays!

     On the night of the boys' arrival in Durban a dance was given in their honor. It was preceded by an Old Fashioned Concert, given by the "Octette." The songs and costumes of fifty to a hundred years ago were revived and lived again in all their sweetness and charm. After the Concert, fraternity yells were given. There were present five Sigma Delta Pi members and two Phi Alpha members. Mr. Oliver Braby would have made a third, but he was in Maritzburg. Then came the famous "Kopelayoo," which was led by Mr. Kenneth Ridgway, who, owing to ill-health, had not been able to lead it since the football season of '21 in Bryn Athyn. During the four weeks stay of the boys they were dined, partied and feasted to (we hope) their heart's content. We were indeed sorry to see them go, and only hope they enjoyed us as much as we did them!

     The members of the Durban Society watch with keen interest and great pleasure the slow but sure progress of the new Hall which is being added to the church building. We are looking toward the future in making it an extension of the church; for if the Society ever grows large enough to need more room for the congregation, it will be an easy matter to remove the dividing wall. In the meantime, it is to house the school until we can find the means of erecting a real school house. We hope the school will thrive under its roof, and that it will be the scene of many successful social events; for these all help to bind ever closer the little band of New Churchmen who are struggling so valiantly to establish the Lord's New Church on this huge continent of Africa.
     V. H. R.

     SYDNEY, AUSTRALIA.

     Inspired by the account of the General Assembly in the July and August issues of New Church Life, we are planning to establish a Book Room, and to advertize the Writings and collateral literature of the Church. It seems extremely difficult to interest people in spiritual things. Here in Australia we have every facility for gratifying the pleasures of the natural man, and spiritual things are crowded out. Yet in all this desolation there must be some who long for the Water of Life. To reach these few is our aim in starting a Book Room, and I shall hope to report progress in my next communication.

     There was quite a gay scene in our little church building on the evening of July 13th, when a fancy dress social was held to celebrate the twentieth anniversary of the society. Prizes were awarded the best costume and most amusing representation, the first prize going to Miss Viva Heldon as "TOPSY."

     At our annual business meeting, on July 18th, the reports read by our Secretary-Treasurer, Mr. Kirschstein, showed that progress had been made financially, though the debt on the building had not been reduced as much as last year, owing to increased expenses. The need for a piano was brought forward, and it was decided that a concert would be given by the Sunday School children, and that a small admission fee would be charged at our socials, the proceeds to go to the piano fund. The concert was held on September 29th, and proved a success. The children sang several old English and American choruses, and gave character songs and recitations.

815


The story of Cinderella was very creditably performed in tableau by several of our girls.

     It is the aim and hope of some of us to have a New Church school for the daily training of the children. For we know from much teaching, and are convinced by experience, that it is the only sure means Of keeping the children in the Church. How wonderfully blest are those children who are being trained by teachers who love the Church! Whatever natural disadvantages there may be in small schools are surely outweighed by the unseen spiritual benefits gained. It is a pleasure to report that two of our Sunday School scholars have become teachers, Miss Viva Heldon and Miss Elise Norris. Their help is much appreciated, in view of the increasing number of children.

          M. M. W.

     SUNDRY NEWS ITEMS.

     Tennyson and the New Church. Writing to the New-Church Herald of November 6th, 1926, the Rev. Jas. F. Buss takes exception to the statement that Tennyson was a student of Swedenborg. He says: "In my first pastorate, that of the Jersey Society it was my privilege to have a Mr. Frederick Tennyson, a younger brother of the Laureate, as one of my members, and, on more than one Occasion, he referred to this idea, cherished by a number of New Church people, then as now, as a source of perpetual amusement to him; it was so ridiculously contrary to the real state of the case! He and his brother, he explained, were on the most affectionate footing, even for brothers, and on an unusual number of subjects were in complete sympathy of thought and feeling; but on that of Swedenborg and the teachings of the New Church they could not agree at all. So far from being a 'student' or admirer of Swedenborg, or of his teachings, Alfred Tennyson could not stand them. In fact, in this one respect, he considered his brother 'cracked'!" (P. 610.)

     New President at Urbana.

     The Rev. Franklin H. Blackmer, pastor of the Lyon Street Society, San Francisco, has accepted the Presidency of Urbana Junior College, and will also serve as Pastor of the Urbana Society. He succeeds Mr. Henry E. Schradieck, who resigned the Presidency last May.-Messenger.

     AN INVITATION.

     Mr. Philip T. Oyler, of Woodgren, Salisbury, England, writes:

     "If you ever know of any in the Church who are coming to England, please tell them to land at Southampton, where we will meet them with an auto, take them across the New Forest (an 18-mile drive) to our home, give them hospitality, and a help in whatever direction they wish to go after that. As we are the only members of the General Church in this part of England, it is the duty (!) of all New Church folk to give us the pleasure of extending a welcome to them. The Bishop, Rev. George de Charms, Rev. Fred Gyllenhaal and others have kindly visited us, and we hope that others will follow their good example."

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