Title Unspecified              1882


NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, JANUARY, 1882.

     SUBSCRIPTIONS will be considered as continued, unless otherwise ordered.

     WE have for sale a limited number of bound copies of Vol. I. of NEW CHURCH LIFE, $1.23 per copy postage free.

     WE send out a number of sample copies. New subscribers will, if they so desire, receive the November and December numbers of Vol. I. free. We do this in order to give them the beginning of the continued story. This offer only holds good while our supply of those numbers lasts. We reserved what we deemed sufficient for the demand, but from the way new subscriptions are coming in it seems that we will have none too many.
Title Unspecified 1882

Title Unspecified              1882

     AT the last meeting of the Canada Association, a Board of Missions was created, consisting of one person from each of the three New Church centres of Canada-Berlin, Toronto and Strathroy. The duty of the Board is to collect money for Missionary Work. This Board has issued a circular, explaining the plan by which it hopes to raise money, viz.: by small weekly or monthly contributions. A "Contributor's Certificate" has also been printed. Those desiring to examine the plan or to become contributors can do so by addressing Messrs. J. S. Saul, Strathroy, Elisha Simkins, Toronto, or William Hendry, Waterloo.
Title Unspecified 1882

Title Unspecified              1882

     WE have entered upon a work which ought to command the active and hearty co-operation of all our readers. We are collecting and preserving for future reference, all newspaper articles and notes which in any way relate to the New Church. If such a collection had been begun years ago it would be exceedingly valuable to-day, as showing the drift of public sentiment. Recognizing the importance of this work, we ask our readers to help us in it, and to send us everything of the kind they may meet with. Please do not read this paragraph and then forget it, but keep it in mind, for without much trouble you can perform a really important use for the Church. We are making this collection for the Church at large, and it will always be open to any one who may wish to consult it. We also desire our readers to send us any pamphlets manuals, programmes, and all such printed matter relating to Church work in their vicinity. Those who have any stray copies of New Church periodicals that have ceased to be issued, will also confer a favor by sending them to us.
Title Unspecified 1882

Title Unspecified              1882

     THERE seems to be a remarkable activity in the Church at present. This activity manifests itself especially in the periodicals representing the different views in the Church. Our Western friends will begin a new periodical with this month. Our Eastern friends have given notice that their organ, the New Jerusalem Magazine, will, beginning with this month, be enlarged from 48 to 56 pages. And lastly our own journal, NEW CHURCH LIFE, herewith opens its second year with its size double that of last year. In England, too, we find the intellectual Repository changing its form and promising a more fair and able performance of its use.
     Another manifestation of this noteworthy activity in the Church, consists partly in the more marked organization of the different forms of extending the New Church, and partly in their increased activity. Thus we find the "American New Church Tract and Publication Society," of Philadelphia, more clearly defined of late years, doing an immense amount of tract publication, and now about to secure a fixed office for its work, in the building connected with the new house of worship of the Broad Street Society. We find the "Swedenborg Publishing Association," announcing the members of its corporation, and prosecuting with increased energy, the uses it is designed to perform. We find the "American Swedenborg Printing and Publishing Society" going on in its work of publishing the Writings, and of distributing them to libraries, and entering upon the new and commendable field of publishing the Writings in Latin.
     But while all this is true, the question arises, does this indicate a thorough internal waking-up of the Church, or is it but externals? Does this increased activity result from a closer study of the Writings, on the part of New Churchmen?
     Let us turn to the sales-room of the Convention's Board of Publication, and of the A. S. P. and P. S. What do we hear there? "The book-trade of the New Church has completely dried up; hardly a book is sold. We sell nothing but tracts."
     A sad commentary on the state of the Church, when it prefers tracts abounding with false presentations of New Church Truths to the Truths themselves, as written by the LORD through His appointed servant in the Writings of the New Church. To what this state is attributable, we care not to discuss now. In the meanwhile let us hope that since all this remarkable activity in the Church does not result from an intense love for the LORD'S truth, it may lead up to it, and that from being an external activity it may eventually become the true external of an internal love and zeal for the LORD in His Second Coming. Let us bear in mind the significant words which are written upon the Writings in the spiritual world: "This Book is the Advent of the LORD."
AUTHORITY vs. DIFFICULT DOCTRINES 1882

AUTHORITY vs. DIFFICULT DOCTRINES              1882

     PROBABLY no one doctrine meets with so difficult a reception, even in the professed New Church as "that the LORD makes His Second Coming by means of a man," T. C. R. 779. No one doctrine finds so few cordial, intelligent receivers, none so generally a practical denial as this. We find tracts put forth in the name of the New Church, to draw members into it, that not only ignore it, but attribute the descent of the New Church to other causes not given in the Doctrines; "as a better influx into the world at large," etc. We find a writer attributing as a cause, that by the Last Judgment men generally "have come into a greater degree of freedom and rationality," a statement which the Doctrines do not make. Whereas, while they do teach that men will thereby be in a "more free way of thinking," L J. 73 (and undoubtedly they have come into a free way of thinking, a very free way), they on the contrary teach also that the rational truths of the Doctrines themselves are the means by which alone men can come into a greater degree of rationality, "so as to think sanely and live becomingly," A. R. 936.
     We find books from the pen of the recognized clergy of the New Church, written especially to show that the LORD does not make Swedenborg the instrument of His Coming in any peculiar way (in what way does not seem very clear), because, as is claimed, the LORD does not, and cannot use any peculiar means in His Providence. How about a spiritual sight that "has not been granted to any one since the creation," Inv. N. C.? It is at least a peculiar statement.
     As a result of such playing fast and loose with the Doctrines we find men all over the country professing to receive them, but actually receiving and following whatever they happen to like better, often a good deal of the Old instead of the New Doctrines, so that among them all we find no single doctrine of the New Church that is not rejected by some one; and as a consequence New Churchmen in profession, remaining actually in thought and practice on all great questions of the day as thoroughly Old Churchmen as any under the sun. Of this more, further on.
     Now it needs but a thought to see that the authoritative recognition of the truths of the "LORD'S Second Coming by means of a man," "to teach from Himself through the Word," would bring it all to a prompt and effectual stop. Men recognizing this would at once cease from indulging their negative self-intelligence, which would reject the truth which it could not at once see, and they would stand by the teaching, as the teaching of the LORD with a willingness to affirm it, and a desire to see and understand it, "setting difficulties aside," until further light in the maintenance of this attitude could clear them up.
     The difference in results from these two attitudes is easily shown to be very wide. The negative leads, as we have seen, to every result but clearness, beauty and perfection of the life of the New Jerusalem. The affirmative attitude cannot fail to lead to such an attentive study of the clear and convincing reasons for the teaching given in the Doctrines, as will dissolve all difficulties as in the light of heaven. Any one who will carefully study the teaching of the doctrine "that the LORD makes His Second Coming by means of a man," in this affirmative attitude, will find reasons given right along with it. Such reasons as this "Since the LORD cannot manifest Himself in person, as has been shown just above, and yet He has foretold that He would come and establish a New Church, which is the New Jerusalem, it follows that He is to do it by means of a man who is able, not only to receive the Doctrines of this Church in his understanding, but also to publish them by the press. That the LORD has manifested Himself before me, His servant, and sent me on this office, and that after this He opened the sight of my spirit, and thus let me into the spiritual world and gave me to see the heavens and the hells, and also to speak with angels and spirits, and this now continually for many years, I testify in truth; and also 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," T. C. R. 779.
     The number above referred to (776) contains this very clear statement of reasons: "Because the spiritual sense of the Word has been opened to me by the LORD, and it has been given to me to be together with angels and spirits in their world as one of them, it has been discovered that by the clouds of heaven is meant the Word in its natural sense." Also this (No. 771), "Lest therefore the man of the New Church, like the man of the Old Church, should wander in the shade in which the sense of the letter of the Word is, especially concerning heaven and hell, and concerning his life after death, and hence concerning the Coming of the LORD, it has pleased the LORD to open the sight of my spirit, and thus to let me into the spiritual world, and not only to give me to speak with spirits and angels, and with relations and friends, but with kings and princes, who have departed from the natural world; and also to see the stupendous things of heaven and the miserable things of hell, and thus that man does not live in some unknown place of the earth, nor fly about blind and dumb in the air or in empty space; but that he lives as a man in a substantial body, in a much more perfect state if he comes among the blessed, than before when he lived in the material body. Therefore, lest man should become more deeply grounded in the opinion concerning the destruction of the visible heaven and habitable earth, and thus concerning the spiritual world from ignorance, which is the source of naturalism, and then at the same time Atheism which at this day among the learned, has begun to take root in the interior of the rational mind should like mortification in the flesh, spread itself around more widely even into his external mind from which he speaks, it has been enjoined upon me by the LORD, to promulgate some of the things seen and heard, both concerning heaven and hell, and concerning the Last Judgment, and to explain the Apocalypse (comp. A. R. Preface), where the Coming of the LORD, and the former heaven and the new heaven and the holy Jerusalem are treated of, from which any one may see what is meant there by the Coming of the LORD, and by the new heaven and by the New Jerusalem" (Comp. A. C. 67 and L. J. 42, et at.).


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     These points are shown herein with the reasons therefore that the LORD made His Second Coming to this earth by teaching the mind of Swedenborg from Himself through the Word: that in order to accomplish this he had that mind prepared for the purpose, by knowledges acquired by the opening of his sight into the spiritual world, and that this teaching communicated to the world by the press is to be the means by which men are to be likewise taught by the LORD and the New Church built up in the world, and men thus saved; all of which becomes very clear and self-evident if we keep out our own self-derived reason, and how teachably before the Divine reason therein given. There is no difficulty about it, if we are willing to see it in its own light as it is given. All the difficulty we put into it by inserting from our own self-derived reason, things that the teaching does not give: as that this work of the Coming of the LORD is a work of influx; or that because the LORD'S Providence is by universal laws, therefore there can be no peculiar preparation of any man for a peculiar work, a point not made in the teaching on the subject. All of these foreign elements that darken and embarrass the question are at once shut out by the recognition that the doctrine is the LORD'S own truth, reasons and all; and is therefore Divine Authority and guidance at the feet of which our own reason must ever sit humbly if it would see in the "light in which the angels of heaven are," T. C. R. 508. The subject will be very clear if we place ourselves in this attitude, and make sure of following this rule: Take it exactly as it is taught with the reason given; keep out everything not taught but only supplied from our inventions.
     Further illustration under other doctrines at another time.
NERVES INFLUENCING THE EYEBALL 1882

NERVES INFLUENCING THE EYEBALL              1882

     ACCORDING to the dignity and use of an organ, is its supply of nerves. Therefore the eye, the noblest organ of the face (A. C. 4407), is furnished with five pairs in addition to the optic or special nerve of sight. These are called the third pair, or motor ocali coimmunis; the fourth, or trochlearis; the fifth, or trifaeial; the sixth, or motor oculi externus; and the seventh, or portio dura of the face. Some of its structures also receive fibres from the great sympathetic system, which is under the control of the small brain or cerebellum.
     These nerves are needed to enable the eyeball to move in various directions, and thus to accommodate itself to the objects to be viewed. With what ease we look to the right or to the left, upwards or downwards! These motions are effected by the action of the third and sixth pairs, which are distributed to the four straight muscles, called the recti; the third nerves to three of the recti, and the sixth to the remaining or external rectus. Again, we can with equal facility move the eye so as to describe a circle, the pupil or opening into the cavity of the eyeball, maintaining its central position. To effect this more complicated movement, there are added to the recti, two oblique muscles, the inferior of which is supplied by the third pair, the superior of which has a tendon passing pully-like through a loop, and claims an independent pair of nerves, the fourth. The successive action, then, of these muscles, causes the rotatory motion of the eyeball.
     But our special purpose in this article is to illustrate by means of the eye, the wonderful harmony, with which nerves act, producing thus the most complex movements with perfect ease and gracefulness.
     The eye has been aptly termed the window of the soul; and in the golden age, when the face mirrored the true state of man's affections, the eye displayed more clearly and more perfectly man's thoughts than can be done to-day with the most elaborate writing. But even now the eye expresses so much that the poet exclaims,

     "When music arose with its voluptuous strain,
     Soft eyes looked love to eyes that spake again."

     The eye posseses this faculty of expression because of its correspondence. And since the soul constructs its body so that each part may structurally correspond with the similar part in the soul, so the eye formed that it may be a succenturiate or substitutive brain, portrays visibly the workings of the brain within.
     Changes in the position and expression of the eye, then, are made by the soul through dependent nerve fibres, which influence the supply of blood to the eye, the secretion of tears, and the changes in the position of the eyeball. These several mutations, since they correspond to the internal states which are there causes, are external forms into which the internals may flow as into their ultimates; for all influx is into corresponding forms.
     But that internals and externals may agree, there must be means provided to preserve and perpetuate their harmony. Accordingly, we find that the fifth pair of nerves, which are the great sensitive nerves of the face, send branches to the several parts of the eye and its appendages in order that this organ may be maintained in due subordination to the brains.
     All that is spontaneous in our nature, all that springs up involuntarily, comes from the cerebellum, which is the seat of the involuntary will. It is through this will that the LORD operates by means of his celestial angels, preserving us from the many disturbances induced by our disorderly use of our own voluntary or cerebral powers.

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Everywhere that our voluntary will sends its nerve currents, there conjointly but silently is working an emissary from our involuntary. To unite these two grand brains, whence spring involuntary and voluntary power, compounded nerve-fibres are necessary, which shall include fibres both from the cerebellum and the cerebrum. Such are the fifth pair of nerves. And when, therefore, the two-fold brain is in a state of emotion, this pair, bearing the impress of its dual origin, induces the external parts, the muscles and coats and appendages of the eyes, to assume a corresponding position. So the nerves, the third, fourth and sixth, are compelled to act together, in obedience to the dictate from within.
     Is the mind depressed with grief? Then the fifth pair persuade the third pair, by their lachirymal branches to bedew the eye with tears, and by the palpebral branches to drop the upper eye-lids in the expression of sorrow.
     Does the mind wish to turn introspectively in earnest thought? Then the fifth pair bid the third contract the pupils and draw the eyeballs down and in towards the nose, that light may be shut out and the eyeballs be withdrawn from their accustomed axes.
     But does the mind desire to view the distant scenery? Then through the fifth pair, it commands the third to relax its vigil and orders the sixth pair, which control the external recti and the sympathetic nerves, which dilate the pupils, to throw wide open the eyes and spread their powers to the utmost.
     In the unguarded moments, when we throw off the mask of hypocrisy and let our true man show himself, the balance of control tilts toward the cerebeliar power, and our eyes, with the rest of our face, depict our true states. Such is the innocent face of infancy. And such, in the happy future, when man, regenerated, will walk as the LORD bids, will be the guileless face of the man of the New Church.
EDUCATION 1882

EDUCATION              1882

III.

     To understand the scope of the great work of education in this world, it is necessary to grasp the answer to the question: "What is the Human Mind?" If we know not in what the mind consists, how blind will be all our efforts to cultivate it.
     Metaphysicians have tried, and are still trying, to work out the problem from a scientific standpoint, but their lucubrations have ended, and will continue to end, in mystifying themselves and others. The LORD alone can reveal the true nature of the mind, and He has done so in many places in the Writings.
     He tells us in A. C. 6158, "That man is man not from his external form, but from his mind, that is, from Will and Understanding which constitute the mind;" and again in A. C. 5302, "The mind itself constitutes the man, and such as the mind is, such is the man; by the mind is signified a man's Intellectual and Will principle consequently his veriest life."
     Hence we learn that the mind consists of two parts, which, to make a true man, must be in harmony, and should be nourished simultaneously through the years of preparation for the work of manhood.
     Our present systems of education cultivate the Understanding only; the Will is generally forgotten as an integral part of the mind. The Will and Understanding are receptacles of good and truth; the food of the Will is all that is good, the food of the Understanding is all that is true, although they may thrive upon evil and falsity even as poisonous plants grow rank. "Just as the body is sustained with material foods, must the mind be fed with spiritual, which are knowledges conducive to use, or good and truth. Every exercise of man's faculty as to knowing, as to understanding, and growing wise, ought to regard use as its end," A. C. 5293. It is not, however, sufficient to know that the mind consists of Will and Understanding. We are also taught that while the mind is dual, it is also trinal. In A. C. 1889, we read, "Be it observed, that there appertain to every man, an internal man, a rational man which is intermediate, and an external man. The internal man is formed of what is spiritual and celestial, the interior or intermediate man of what is rational, and the external man of sensual things not belonging to the body, but derived from bodily things. These three, the internal, interior, and external man, are like end, cause, and effect, and it is well known that no effect can possibly be produced without a cause, and that there is no cause without an end," A. C. 978.
     The internal man is the gate whereby the LORD enters into man. "The interior man is the middle between the internal and external man. By means of the interior man the internal communicates within the external, and without such a medium no communication could possibly exist," A. C. 1702 and 1940.
     After reading the above, can any one doubt that the aim of all education should be the awakening of the rational faculty; the ability to reason in the true sense of the term? The office of true reason is "to perceive what is doing in the external man, and reduce it to obedience to the internal; to elevate the external man from things corporeal and earthly, so that it may look up toward heaven, the country for which he was born, and not like brute animals to the earth only where he is merely a sojourner," A. C. l944-a most important number.
     How then is the rational faculty to be awakened and developed? The answer to this question covers all the years known as the school-life of children, for in A. C. 2280, we are told that, "from the twentieth year man begins to become rational." The teachings bearing on this subject are so numerous that it would be impossible to quote them all in the space of a short article. An earnest study of the following numbers will well repay the student, whose desire is toward a true system of education: A. C. 3030, 1495, 1964.
     In A. C. 1902, we may read this answer to the question asked above: "If man were not tainted with hereditary evil, the rational principle would be born immediately from the marriage of good and truth in the internal man, and through the rational would be born the scientific, at the instant of his, coming into the world; for that this is the order of influx may be known from the fact that animals are born into all the science which is necessary for their sustenance, their habitation, protection and procreation.

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How much more would this be the case with man, had not order been destroyed in him? For this reason, the rational principle must be formed in him, in inverted order. Instead of being formed by the influx of celestial and spiritual things from the LORD, it must be developed by an external way, namely by the insinuation of knowledges through the senses."
     When we reach the senses as means to an end, we have come to the external man. The consideration of this part of the mind we must reserve until some future time.
LATE REV. RICHARD DE CHARMS 1882

LATE REV. RICHARD DE CHARMS              1882

     IT is eighteen years since the Rev. Richard DeCharms crossed the threshold which divides the spiritual world from this. He had often been urged to write a sketch of his early life, and his career in the Church, in whose history in the United States he played a prominent role; but as no data have ever been found among his manuscripts, all that can be written of him at this time, must be drawn from reminiscences, held dear in the memories of his children.
     His father, Dr. Wm. DeCharms, urns a descendant of the Huguenot refugees, who fled from persecution in their native land at the time of the revocation of the Edict of Nantes, and settled in England. A part of the family afterwards returned to Calais; the rest remained in London.
     In 1793, Dr. DeCharms, with his wife and three children, came to America, and took up his abode in Philadelphia. He soon rose to eminence among the medical fraternity of this city, and when the yellow fever broke out in the summer of 1796, he fell a victim to the contagion, while in attendance at the sick bed of Robert Parrish, one of the prominent citizens. His sudden death left his wife and family without support, and when the subject of our sketch was born on the 17th of October, 1796, six weeks after his father's death, he came to a sad and desolate hearthstone. His mother, a woman of great force and nobility of character, too proud to accept of anything from her husband's friends but their patronage, opened a large boarding-house for the maintenance of her little family.
     Little Richard was put into the care of a foster mother, who lived near Darby, and there he remained until the age of four years. Many years after he more than once took his elder children to see the little cottage, with its inmate, the little daughter of his old "many," and used to dwell with delight upon the memories of the unrestrained freedom of that part of his childhood. The only incident of his boyhood as passed in his mother's house, that I remember his relating, was that of his sitting at the dinner-table on Sunday, at the right hand of his eldest brother, William, who, according to the traditional law of England, filled his father's place; and-having a glass of wine to drink, as a reward for good conduct during the week.
     He seemed to stand in awe of this brother, who was ten or twelve years his senior. When this brother attained his majority he returned to England, entered the East India Service and never came back to this country.
     Mrs. DeCharms educated her two daughters, so that both filled high positions as teachers in Philadelphia. Through one of them, the mother and little son went to Kentucky, where they lived some time in Lexington, and also in Frankfort. They returned to Philadelphia when the boy was fourteen, making the whole journey on horseback.
     At this time he learned the trade of a printer, and supported himself and his mother by his labor, until ill health compelled him to desist.
     His mother belonged to the Church of England, and her son was baptized into the Episcopal faith by Bishop White, in Old Christ Church, Philadelphia. One of the charitable institutions belonging to the parish, had for its work the education of promising young men for the clergy, and young DeCharms was chosen as a candidate, but a maiden lady, a friend of his mother and a member of the New Church, offered to furnish the means to send him to college. He entered Yale, and graduated with high honors in 1826. Through this lady he became acquainted with the writings of Swedenborg, and when, at the suggestion of his friend, he began the study of a profession, it was to enter the ministry of the New Church, instead of the Episcopal. He went to London, and while he studied Theology, he supported himself by his labor as a journeyman printer. After two years he returned to America, and began his career as a clergyman.
     In 1833 he married the daughter of Major George Graham, of Somerset Co., Pa., and took his bride to Cincinnati, where he had charge of a Society. Here he began the publication of the "Precursor." Before this time, however, he had already done valuable service to the New Church by establishing in Boston, the New Jerusalem Magazine, the first three numbers of which were printed by his own hands.
     In 1839 he removed to Philadelphia, and became Pastor of the Society, whose remnants are now worshipping in the Temple, cor. Broad & Brandywine Streets. In 1845 he resigned the Pastorate in Philadelphia, to take charge of a Society in Baltimore. During his residence there he wrote the greater part of the chief work of his life, "The New Churchman Extra," an octavo volume devoted to polemics and church history. Many pages of this book he composed with the printer's stick in his hand, without manuscript, setting the type as fast as the ideas flowed from the prolific brain. The constant application to mental labor, at this time, proved too much of a strain for his highly nervous organization, and the seeds of disease began to ripen fast. In 1850 he returned to Philadelphia and retired from active work in the ministry. After many years of wearing illness and, at times, acute suffering, he passed from earth in the spring of 1863, in the 68th year of his age.

     THE body is a machine of the nature of an army, not that of a watch or of a hydraulic apparatus. Of this army, each cell is a soldier, an organ a brigade, the central nervous system headquarters and field telegraph, the alimentary and circulatory system the commissarmat. Losses are made good by recruits born in camp, and the life of the individual is a campaign, conducted successfully for a number of years, but with certain defeat in the long run. The efficiency of an army, at any given moment, depends on the health of the individual soldier, and on the perfection of the machinery by which he is led and brought into action at the proper time; and, therefore, if the analogy holds good, there can be only two kinds of diseases, the one dependent on abnormal states of the physiological units, the other on perturbation of the co-ordinating and alimentative machinery.-Huxley.


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MARRIAGE 1882

MARRIAGE       Rev. RICHARD DE CHARMS       1882

     "Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." Deuteronomy, vii. 3.

     There is no feature of the New Jerusalem which more strikingly and peculiarly characterizes that Church, than her estimation of marriage. She exalts it to the inmost heavens, by making it the essential principle of all heavenly life and felicity. Nay, according to her doctrine, the perfection of Deity is in the just marriage union of the principles of the Divine nature. And all of human redemption and salvation has its ground in that marriage of humanity to Divinity by which Immanuel was glorified. In short, according to the doctrine of the New Jerusalem, the fountain-head of marriage is the union of Divine love with Divine wisdom in JEHOVAH GOD This union in JESUS CHRIST constitutes Him GOD-with-us, mantled in all the glory of the Only Begotten of the Father, full of grace and truth! And as this union, as the fullness of the godhead dwelling in Him bodily, descends from Him into the souls of those who are regenerated by Him, it unites conjugial partners in the bonds and felicities of holy and happy life. In the express language of the New Church, "Conjugial Love derives its origin from the Divine marriage of good and truth in the LORD, consequently from the LORD Himself." Hence, "no one can be in it unless he is principled in the good of truth and the truth of good from the LORD!" and hence, "heavenly happiness and blessedness is in that love and they who are in it, all come into heaven, or into the heavenly marriage." "That such is the origin of Conjugial Love, may not appear to outward sense and apprehension; but it may be manifest from influx and from correspondence, and moreover from the Word-from influx, inasmuch as heaven by virtue of the union of good and of truth, which flow from the LORD, is compared to a marriage; from correspondence, inasmuch as, when good united to truth flows down into an inferior sphere, it forms a union of minds, and when it comes into a still lower sphere, it forms a marriage." "The same may further appear from this consideration, that when the angels discourse together concerning the union of good and truth, them in an inferior sphere amongst good spirits there is presented a representative of marriage." This proves that marriage on earth corresponds to, and represents marriage in heaven, which is the same as the union of good and truth in the interior mind, because representatives flow from the interior things of heaven unto the world of spirits in the spiritual world, precisely on the same principle, and comparatively in the same way that the things of the spiritual world flow into the natural world and present themselves again correspondentially there; or, what is the same thing, just as things of the mind or spirit flow into the body and present themselves correspondentially in its forms, activities and various expressions. Hence, "a conjunction of minds is such, that a mutual and reciprocal principle of love which causes one mind or soul to desire to be wholly another's, prevails in all and singular the things appertaining to the life, that is, in all and singular the things appertaining to affection, and in all and singular the things appertaining to the thought. Therefore, it is an institution of the LORD that wives should be the affections of good appertaining to the will, and men, the thoughts of truth appertaining to the understanding: and that hence is derived a marriage such as exists between the Will and the Understanding, and between all and singular the things appertaining thereto, with those who are principled in the good of truth, and in the truth of good." This mutual and reciprocal principle of love, as to its nature and quality, is an image and likeness of one in the mind of another: so that "they cohabit together not only in particular principles, but also in the inmost principles of life-into which oneness of principles the LORD'S love and mercy flow with blessing and happiness." Hence, "with those who live in Conjugial Love, the interior principles of the mind are open through heaven even to the LORD, for that love flows from the LORD through man's inmost principle. Hence they have the kingdom of the LORD in themselves, and hence they have genuine hove toward infants for the sake of the LORD'S kingdom; and hence too they are receptive of heavenly love more than other persons, and are also more highly principled in mutual love or charity; for mutual love or charity flows from Conjugial Love, as a stream from its fountain." Thus, "from the marriage of good and truth in the heavens, descend all kinds of love which are like the love of parents towards their children, of brethren, one amongst another, of relations, and of others according to their degree, viz., their respective order: according to these loves which are grounded solely in good and truth, that is in love and faith to the LORD, all the heavenly societies are formed, which are so joined together by the LORD as to resemble one man; so that heaven is, in fact, called the Gorand Man-or man in the largest and most perfect form. There are inexpressible varieties in these heavenly associations or societies, all originating in, and derived from the union of good and truth from the LORD which union is the heavenly marriage. Hence it is that from marriages on the earth, originate all blood relationships and other affinities; and loves are in like manner derived according to the degrees of mutual connection one amongst another." Thus, Conjugial Love originates in God, flows down, and forms the heavens, and presenting itself correspondentially in the earth, unites conjugial minds and pairs of persons made Conjugial thence, in the bonds of marriage and from Conjugial Love in marriage flow all those loves, such as love of infants and children, love of society, love of country, love of the whole human race-by which men, spirits and angels are associated and bound up together into all those forms of patriotic and heavenly order by which mutual good will and wise co-operation conspire to make each and all universally and forever happy. Thus, marriage is the fountain head of all virtue and is the soul and life of all true religion so that the one is the constant concomitant and the invariable exponent of the other. Hence it is, that Conjugial Love always corresponds to the state and quality of the Church in man. Such is the doctrine of the New Jerusalem in respect to the heavenly origin and nature of marriage. Nor are we to suppose that the purity and virtue of marriage are confined, in the teaching of our Church to the union of principles in one mind, or to the union of two minds in those principles. The whole object of religion, which is life according to doctrine, and of the Church, which is the doctrine of truth, according to which the life may be formed, is, the reformation and regeneration of man, who is born in evil. And man can be reformed and regenerated only by laying the evil and false loves into which he was born, converted and changed into corresponding spiritual and celestial loves. Now that ultimate marriage on earth conduces to the more fully effecting of this, take the following teaching of our Church:-"Man is born into love of evil and the false, which love is the love of adultery: and this love cannot be converted and changed into spiritual love, which is an image of God, and still less into celestial love which is a likeness of God, except by the marriage of the good and truth from the LORD, and not FULLY, except by the marriage of TWO MINDS and TWO BODIES."


7



     This passage is conclusive in showing that marriage on earth is instituted on earth by God, as a means of man's reformation and regeneration-thus is a holy sacrament of the church, the state of which in man invariably corresponds to the state of the Church in him. This internal ground of marriage enables us to explain many common-sense observations in respect to it, which almost every one must have made in his intercourse with common society. Hence it results, that the degree of estimation in which the marriage contract is held, is invariably a sort of moral or spiritual thermometer, by which the elevations and depressions in the purity of human, character may be noted. Present experience, as well as history show, that the dignity of woman and the sacredness of marriage are always in the ratio of high civilization and refinement, or human simplicity and innocence. For just in proportion to the barbarity and savageness of nations, is the degradation of woman, together with the desecration of marriage. In the case of the American Indians, for instance, the female is the merest drudge of the male; and in the case of certain African tribes who are notoriously low in civilization, all the women are the absolute property of the kings who use them as their body-guards, and dispose of them capriciously in marriage by sale for the replenishing of their coffers. All know, that the dawn of civilization in Europe was marked as the age of chivalry, which consisted in the banding of warriors for the defense of female virtue from brute and lawless aggression. Chivalry was a leaguing of noble men for the protection of helpless women; and resulted in the most manifest elevations of the female character in the estimation of individual men and of social polities. And now in common society, the true gentleman is always marked by his sincere and unfeignened as well as delicate and refined deference to his lady. While the boor or any form of human brute is as strongly marked by some disrespect for the female character. Indeed, you may always tell the internal quality of any man's character by ascertaining his undisguised opinion of woman; and for our part, whenever, through our whole course of life, we have found a man speaking disparagingly of women, evidently holding them in low estimation, and regarding marriage with contempt, we have set him down in our secret thoughts as a bad man, and have avoided all association with him, especially the attachments of friendship-as we would shun the breath of pestilence or the touch of the plague. Never have we known the criterion to fail, and long experience will demonstrate to every careful observer, that young men who begin life with base thoughts of women, and low views of marriage, do always, sooner or later, develop some latent turpitude of character. And, on the other hand, whatever may be the early wildness and apparent looseness in a young man's character at first, known to be dutiful to his mother, respectful and kind to his sisters, and to look with a chaste eye on marriage, you may be sure that there are some redeeming qualities at the bottom of his nature, which will act as ballast in the flaws of passion, and bring him through all the storms or dissolute life, standing erect at last.
     So true is it that respect for women and reverence of marriage are always allied in some way or other, to virtue; and this because chaste marriage is always the concomitant and exponent of true religion.
     What else can it be but this secret and, as it were, occult connection between marriage and religion, springing from the origin of marriage in the union of the principles of the Divine nature, and tending to man's greatest weal or woe, which gives to the event of it such absorbing interest in all kinds of men and in all classes of society? When a marriage is on foot, who is not anxious to know something if not all about it? What curiosity, what solicitude does it not excite? Though its very importance makes the parties most intimately concerned, frequently desirous to keep it a profound secret, how hard it is to effect this, and how often does the projected match become the common talk for miles around! A sort of instinct or common perception, heads people to suspect, pry out and proclaim any such projects in spite of all efforts to conceal them. And how much rejoicing, how much congratulation is there in the event!
     Can this common feeling of interest in marriage as a project, and this common consent to honor it as an event, be traced to any other cause than a common perception that it is a thing of much moment, arising from deep springs in our matures and having important influence on our destiny? Some noted writer has said, that a man's whole character is formed and his whole destiny determined by two events in his life-his birth and his marriage.
     The adage is not without force. For certainly these two events, like butments, placed against the current of almost every man's life, do, in a great measure, determine its whole course. But it is easy to see that the first event derives its whole determining force from the other; for a man's hereditary propensities, which have so great an influence on his character, on the principle that the qualities of the fathers are visited upon the children unto the third and fourth generation-are determined by the marriage of his parents. Hence, a man's destiny may be said to be fixed by the one event of marriage; his own fate being determined by the marriage of his progenitors, while the fate of his progeny hangs on his own marriage. This it is which makes marriage of such paramount importance. For it is only the means, in its original institution, of making the human race a seminary for the heavens; but when man is fallen, it becomes a means, in the Divine Providence, of restoring him to his pristine integrity. For as mankind have degenerated and Churches have become consummated in falsity, by accumulations of hereditary evil, so mankind are to be restored, and a true permanent Church is finally to be raised up, by such Providential overrulings of the principle of hereditary transmission by marriage, as may cause the accumulations of hereditary evil to be broken up and dispersed. In this light, marriage is the great lever in the hand of God, by which He reforms and regenerates men, or raise up and establishes His Church. And experience will continue to show more and more fully, that all attempts to reform men and elevate society by the alternative effects of mere education after birth, must be more or less defective and abortive, until care is taken to correct hereditary forms and propensities, by judicious marriage or true religious principles, before birth. Yes, my brethren, it cannot be to forcibly impressed on the minds of all of us that, as marriage has its origin in God, so the Church must have its origin in marriage. By marriage, we here mean the legitimate union of every truth with its own good, and of every good with its own truth-first in individual minds, and then in two persons made spiritually, morally and physically congenial by such previous union. Here the Church must begin. The inside of the cup and platter must be thus first cleansed, that the outside may be clean also.

8


And if marriages are contracted without regard to religious principles; if they are contracted without the parties having first severally made up their minds on religious principles, and then grounding their external union in the agreement of those principles; if they are contracted without any rational conviction that the parties, by the knowledge and practice of true religious principles have undergone some degree of regeneration from the LORD; thus if they are contracted before the chain of hereditary evil has begun to be broken; the Church can never be established on a solid foundation. For although in its beginning, while it is in the innocency of its first love or charity, it may have an innocence of infancy, like the young of wild and rapacious animals, yet the forms of hereditary evils will come out, to the destruction of all its Christian graces and mercies in adult years, as the destructive propensities of wild animals develop themselves in their young, when they grow into mature forms. Without thins beginning within the correction of hereditary transmissions by marriage in and upon true religious principles, the Church must always be like an apple or other fruit, which has a canker at its core.
     However fair it may look at first, however flourishingly it may grow for a time, however promising it may appear at any period of its growth, it is nevertheless dying from the start and is destined to wilt, fall off and decay before the garnering of the year shall come. This it is, that the establishment of the true Church, which involves the immortal interests of men, the stability of heaven as the throne of God, and the perpetuity of His eternal kingdom depends upon marriage, and marriage therefore, is everywhere almost intuitively seen to be a matter of so much importance. For the LORD in His great mercy, clothes those things with great interest in the minds of men, which pertain most to their eternal peace, or in which their lasting welfare is most essentially at stake. This is the true reason why marriage is everywhere considered a matter of so much moment. For, though men see not, or are too often utterly regardless of its eternal bearings, yet it has direct and constant bearings on their eternal interests, which bearings form its substantial character and qualities; and all those formal, factitious or conventional regards to it, and acknowledgments of its importance, which we have just alluded to, are shadows which its substance casts from the spiritual into the natural world. And we have alluded here to these indications of its importance, that they may serve as indexes in your minds, to the vast importance of marriage as a Divine institution for the establishment of the Church on earth; thus, as a religious institution, the forms and contracts of which must be founded on a purely religious basis, and which cannot be contracted on any other ground; cannot be contracted on the ground of differing religions, of true with false religions, or of true religions with no religion at all, without paralysis and death to the true Church, spiritual idiocy or insanity to her offspring, and ultimate destruction to all of human happiness. It is this view of the importance of marriage, as grounded in the Church and leading to the Church's lasting establishment, which has made us solicitous to treat of it in connection with the causes of the failures, which have been witnessed in the establishment of New Church societies. For it will be found that the not regarding marriage in this light has been one main cause of those failures. It will be found that the failures have arisen chiefly from a violation of that Divine law which we find in various parts of the Word of God, as in our present text, by which the children of Israel, who represented the members of the true Church, were forbidden to contract marriages with the gentile nations around them, who represented members of false Churches, or such persons as were out of the Church altogether. A great evil has been the regarding of marriage as only a civil institution and merely temporal in its bearings, with that consequent desecration of it which consists in contracting its covenant irreligiously, impulsively, blindly, with little or no motive, or only with selfish, worldly and sensual ends. The miseries and other lamentate consequences of marriage covenants thus contracted, must necessarily have been many and great; because marriage being so holy in its origin, so pure in its nature, and so felicitous in its tendencies when rightly contracted, could not but be miserable, when wrongly contracted on the principle, that the greater the good, the greater the evil which results from Its perversion. And as marriage is in fact Divine in its origin, eternal in its bearings, spiritual in its ends, and therefore a strictly religious institution, which lies at the very foundation of the Church, and involves all the elements of its existence, prosperity and stability, it is plain to see that any religious society, the members of which do not regard marriage as such an institution, and consequently neglect to enter into it on religious grounds alone, must inevitably be destroyed as a spiritual body, or only hold that external, temporary, natural existence which has a name to live, while it is really dead. In the various denominations of the Old Christian Church, which is now consummated in the destitution of all genuine charity, and consequently of all true faith, and which therefore is only a natural Church, the marriage contract may be entered into from merely natural ends, without the immediate decay and dissolution of its societies; but in the New Christian Church, which is to be only a spiritual and a celestial one, its members cannot contract the marriage covenant with any other than spiritual and celestial ends, without having its societies dwindle gradually away, and come to sure and more or less speedy destruction. For it is now revealed to us from heaven, that in this New and True Christian Church, called the New Jerusalem, true Conjugial Love which had become extinct in the former Churches is again to be restored; because this Church is to be the bride of the LORD JESUS CHRIST, and so a purely spiritual Church; and "because this love is from the LORD alone, and is the portion of those who, from Him by means of the Word, are made spiritual." For "the Church is from the LORD, and exists with those who come to Him, and live according to His precepts;" and Conjugial Love is according to the state of the Church, "because it is according to the state of wisdom with man;" and therefore, "as the Church is from the LORD, so is Conjugial Love also from Him." And that the Church is established by the LORD in and through the raising up again in it of true Conjugial Love, is shown by the fact, that Conjugial Love is the foundation of all other loves, and is therefore the spring of those affections for truth, in which alone, as good ground, the seeds of truth are received productively, and on which alone the true Church can find a solid and enduring basis. The Church rests secure and grows flourishingly on this basis, because, "children born of parents who are principled in love truly Conjugial, derive from their parents the Conjugial principle of good and truth, by virtue whereof they have an inclination and faculty, if sons, to perceive the things appertaining to wisdom, and if daughters, to love those things which wisdom teaches;" for when the Church is established in men and women before they become parents, by the union of good Wills to true Understandings, and thus the Conjugial principle of good and truth, which is implanted from creation in every soul, flows from the LORD adequately into their souls, so as to constitute true human life therein, and then passing into derivative principles from their souls even to the ultimates of their bodies, so as to form a sphere of pure Conjugial Love around them, leads them, as personified forms of it, to contract only those external marriages which are the proper correspondents of true Conjugial Love in ultimates, then "it is evident that a superior suitableness and facility to conjoin good to truth, and truth to good, and thus to grow wise, must be inherited by those who are born from such marriages; consequently they must have a superior suitableness and facility also to imbibe the things relating to the Church and heaven;" for, as has been said, Conjugial Love is the centre of heaven, and is conjoined intimately with the things of the Church.

9


Hence, when members of the Church are principled in love truly Conjugial, and their children inherit from their inclinations to the Conjugial principle of good and truth, they are easily initiated into that principle more and more interiorly, at first, by education received from their parents, and afterwards as from themselves, when they become capable of judging from themselves, so as to be introduced thereby into the Church, by the LORD, and become members of the Church's visible body in long and increasing successions after their parents have passed from the natural into the spiritual world. Thus the Church is made to grow both in size, beauty and strength, so as to become lastingly established on the basis of the true Conjugial Love. And hence, we reason, that if the societies of a Church, calling itself the New Jerusalem, and professing to be founded on these very Doctrines which teach what has been just advanced respecting Conjugial Love as the centre of heaven, and the basis of the Church on earth, have in fact, dwindled away, so as to become almost extinct or to hold a very precarious existence, namely in consequence of the children having abandoned the religion of their fathers; it must be because their fathers were careless on the subject of marriage; it must be because their parents were not properly principled in Conjugial Love so as not to marry solely from the Church, ostensibly, so as to beget offspring inheriting from them the Conjugial principle of good and truth.
     The very fact that the children of the first receivers of our Doctrines, have almost wholly gone out of the New Church, and either joined the various denominations of the Old Church, or have become members of no Church whatever, is conclusive demonstration of this. And if we, who now profess the doctrines of the New Jerusalem, would have the societies which we are now essaying to establish, remain permanent after we are dead and gone, we must talk less about the Doctrines and live them more; we must depend less upon proselytizing by mere external means, the adult receivers of the Old Church faith, and attend more to the inbred inclinations and the developed characters of our own children; we must look more to the Conjugial principle in ourselves, and strive to have that principle more perfectly formed and more fully developed in our offspring; in short, we must honor and elevate marriage more in our-selves and in them, and as we value the salvation of our own, and their immortal souls, we must shun, as we would the gulf of perdition, all those desecrations of the marriage covenant which consist in either we our-selves, or they, contracting it with selfish, worldly, sensual or temporal ends, or in any other than true religious principles with persons solely of our own faith, and always with only spiritual and eternal ends.
     This, then, is the great starting point, in the establishment and extension of the New Jerusalem on earth. The Holy City must come down from God out of heaven, by the flowing of its principles from the reformed and regenerated interiors of parents into the more and more rectified hereditary inclinations of their offspring. The external ordinances of a visible Church must not indeed be discontinued. Preaching and all the concomitant means of disseminating the principles of the true faith may and must be more vigorously employed: but all doctrine must be made doctrine of life: and all must be made to tend to that marriage union of good and truth in life, which will secure that proper regard to marriage in its external form, which we cannot now help seeing lies at the foundation of the visible Church's existence, growth and prosperity.
     It is now our purpose to show, from the Word, as explained by the Doctrines of our Church, that it is contrary to Divine and heavenly order for members of the Church to form marriage connections with persons out of the Church, or for those who are of different religious to contract the marriage covenant; and especially for members of the true Church to enter into marriages with the receivers of a false faith. To this we are led by one present text, which presents that remarkable part of the Jewish ritual which forbids the intermarriage of the children of Israel with the sons and daughters of the gentile nations. It is now revealed to us, that the whole of the Jewish ritual-however much of it may be abrogated as matters of literal observance in the Christian Church-is typical of heavenly order, which, by correspondence, is the true order of the spiritual Church on earth. And this law by which the marriage of Jews with Gentiles was interdicted, furnishes the type of that heavenly order by which the true spiritual Church on earth is to be perpetuated in its integrity, and made to grow flourishingly. And it furnishes this type, not merely because it corresponds to that law in heaven whereby heavenly societies are preserved in all the integrity of their most distinct arrangement-according to the different genera and species of good, but because it is itself that law, by the faithful observance of which the Jews have been literally and personally preserved a distinct and peculiar people, as a most ultimate representation of the true Church on earth, from the remotest ages until the present time. And in the whole scope of earthly phenomena is there one in any degree so remarkable as this, of a nation amidst those mutations by which all other nations without exception have become extinct, should have existed for thousands of years and should be still existing, substantially the same people that they were at first? Now when the cause of this comes to be examined into, it will be traced solely to this law of marriage, by which the Jews were forbidden to intermarry with the sons and daughters of the surrounding nations. On the same principle, the several Israelitish tribes have been kept distinct by the operation of the similar law by which the people of one tribe were forbidden to contract marriage with the people of another. These laws are literally and naturally binding on Jews for the specific purpose of keeping the Jewish nation distinct from all the other nations until the time comes, when the LORD'S ends in raising up this nation shall be accomplished. Then the Jews will be merged in surrounding nations, and cease to exist as a distinct people, by a gradual disregard of this law of marriage, which will lead them to contract marriage alliances with other people than their own. The Quakers, or Friends, understand this law: and hence they forbade the destruction of their fraternity by those intermarriages of their young people with other denominations by which the distinctive dress, forms of speech and other landmarks of Quakerism are put off or disregarded and the Quaker becomes merged in the masses around him.


10



     This Jewish law of marriage is by no means binding on Christians in a literal way; but it is, and ever must be, binding on Christians in a spiritual way, if the Christian Church is ever to be established and perpetuated. Hence, it is important that we should consider the spiritual meaning of this law, in its bearings upon the societies of the New Jerusalem, or that New and true Christian Church which is now coming down from God out of Heaven. The following are the spiritual explications of this law, which we find in the Writings of the New Church. In specific reference to our text, the Church teaches, "that their (the Israelites') being forbidden to contract marriage with the daughters of the Canannites, had respect to this spiritual law, that what is good and what is false, and what is evil and what is true, should not be joined together, for thence comes profanation." The spiritual law is hence expressed in an abstract form in reference to principle in the mind. But it is evident that it may take a concrete form and be made applicable to persons who profess those principles, or are their external and correspondential forms.
     Thus, the law may be so applied as to interdict the marriage of women who are the affections of truth, with men who are the intellectual forms and the ratiocinating confirmation of a false faith, or the marriage of women who, are the personified forms of selfish, worldly, fashionable, vain, frivolous affections, with men who are the intellectual forms and rational confirmers of the true faith. Or, vice versa, in respect to women who are the intellectual or affectionate recipients of the Doctrines of the true Church, contracting marriage within men who are not of the Church, or are members of a false one. In either, and in all of these cases, there must be a violation of the spiritual law of marriage, by which the internal sanctities of the Church are profaned, and the Church itself, as a spiritual institution of God, deprived of all true spiritual life-which are devoted by the consequences of the intermarriage of the sons and daughters of the Israelitish nation with the sons and daughters of the nations who preceded them in the land of Canaan, as detailed in the verse which immediately follows our text, in the following words: "For they will turn away thy sons from following Me, that they may serve other gods: so will the anger of the LORD be kindled against you and destroy you suddenly." This shows that the marriage of persons of different religions, and especially the marriage of those who are in the Church within those who are out of it, leads to a sort of profane spiritual idolatry, which alienates the souls of the panties from the true God and destroys in them true spiritual life. Hence, the Apostle Paul gives this express injunction to his Corinthian converts to the Christian faith: "Be ye not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with aim unfidel? and what agreement hath the temple of God with idols? for ye are the temple of the living God: As God hath said, I will dwell in them, and walk in them, and I will be their God and they shall be My people. Wherefore, come out from among them, and be ye separate, saith the LORD, and touch not the unclean thing, and I will receive you, and be a father unto you, and ye shall be My sons and daughters, saith the LORD Almighty."
     We thus see, from the spiritual import of our text, as well as from Apostolic instruction, that the connection of persons of different religions, and especially of the members of the Church with those who are out of the Church, is a violation of the spiritual and Divine law of marriage. And this position is thus more expressly confirmed by the teachings of the New Church in another place. Our Church is explaining that law of the Jewish rituals as laid down in Exodus, chapter twenty-one, concerning maid-servants of the daughters of Israel, namely, that although they were servants, still, if good, they were betrothed to the master by whom they were bought, or his son; but if evil, they were not betrothed, but were either redeemed or sold; and in commenting on that clause of the law which enjoins it on an Israelite; who will not betroth his maid-servant that is a daughter of Israel, to let her be redeemed, and expressly exacts that "to a strange people he shall not have the power of selling her." Our Church gives the following very lucid instruction in respect to the subject now before us: "The case herein is this; they who are born within the Church, and from infancy have imbued the principles of the truth of the Church, ought not to enter unto marriage with those who are out of the Church and have thereby imbued such things as are not of the Church. The reason is, because there is no conjunction between them in the spiritual world: for every one in that world is consociated according to good and the truth thence derived; and since there is no conjunction between such in the spiritual world, neither ought there to be any conjunction in the earth; for marriages regarded in themselves, are conjunctions of affectional minds and of intellectual minds-the spiritual life of which mind is derived from the truths and goods of faith and charity. On this account marriages on earth, between those who are of different religions, are also accounted in heaven as heinous; and especially between those who are of the Church with those who are out of the Church. This, also was the reason why the Jewish and Israelitish nation was forbidden to contract marriages with the Gentiles."
     Can anything be more to the point than this? You see it as an express exposition of the law laid down in our text. And you see how expressly and how emphatically it condemns the contracting of marriages between persons of different religions, and especially between those who are in the Church and those who are out of it. Mark well, too, the clear unfolding of the reason why such marriages are improper and forbidden. The reason is, that there is no conjunction between the parties to such marriages in the spiritual world, where all are consociated according to the good in which they are principled and the truth thence derived, that is, according to their charity and its corresponding faith. The ground of this reason is, that we are born and continued in life on this earth, as a mere stepping-stone to an eternal existence in the spiritual world. The LORD, our Creator, made us for eternal ends, and regards only those ends in all our existence, and in all His dispensations in regard to us here.
     All the institutions of civil, moral and spiritual life, have only regard in His Prescience and Providence, to what is or is to be our condition inn that purely spiritual world for which we were created, and to which we are constantly tending. Hence, in the economy of His Divine order, that only is proper for us mere, which corresponds to and fits us for our condition there. Consequently as there can be no conjunction in the spiritual world between those who are principled in different goods and different truths, or what is the same thing, between those who have a different charity and a different faith-much less between those who have genuine charity and those who have a false faith, or between those who have a true faith and those who have a spurious charity-neither ought there to be any conjunction between such on the earth.

11


For marriages even here must be regarded as the conjunctions of voluntary and intellectual minds, which derive all their spiritual life from the truths of their faith and the good or graces of their charity; and hence the marriage of one mind which has imbibed the goods of one faith with another mind which has imbibed the truths or falsities of another and contrary faith, must extend with its sphere into the spiritual world, and so disturb the laws of order there by its contrariety to them, as to be accounted heinous in heaven. For all contrariety to Divine order is sin; but contrariety to Divine order in so essential and important a thing as marriage, which is central to heaven and fundamental to the Church, is sin of the highest degree, and must be regarded in heaven as atrociously wicked-thus as "heinous." It is heinous, because it, in the highest and most vital degree, precludes the attainment of the LORD'S end in creating and sustaining man on earth as a means of making and keeping him happy forever in heaven. It precludes this end because it prevents or perverts the descent of Conjugial Love from its origin in the marriage of good and truth in the LORD, and from Him in the heavens into the souls of men on earth: for when Conjugial Love descends thence, it is heaven itself in man-which heaven is destroyed when two Conjugial partners are of dissimilar hearts, grounded in dissimilar faiths, or dissimilar wills grounded in dissimilar understanding of truth.
     Such is the law of Conjugial Love, such the law of marriage, and such the penalty of their infraction. And now, my brethren, I have only to ask you, are these things really so? Do you see them to be so? Can you wonder, then, that the societies of the New Church have not been permanently established, in the almost total violations of these laws, which we have witnessed from the beginning, and which just observation must cause us to see, and candor constrain us to acknowledge, is occurring everywhere within us and around us now?" No! be assured that the New Church can never be established, and its societies never can flourish, while its members are regardless of this law of marriage, which makes it imperative, on every one of its members, male and female, not by any means to contract matrimony with persons out of his or her own Church; makes it imperative on all its member's not to enter into wedlock with persons of different religions from their own, and not to marry with any other than spiritual and eternal ends. Oh, that I could impress this truth on all your minds, and sink it indelibly there! Oh, that I could make you, especially you, any young friends, ye buds of New Church promise and blossoms of New Church hope, you upon whom now almost wholly depend the future growth and stable prosperity of our heavenly Church on earth; oh, that I could make you duly sensible of the importance of this matter as it applies especially to you, and induce you by considerations of the incalculable value of immortal souls, to lay it to heart in a becomingly practical manner! Let me remind you that the contracting of marriage within persons out of the Church, or with persons of different religions from your own, "is accounted in heaven as heinous!"
     And let this reflection be ever with you, in thoughts of marriage-especially in view of actually contracting it-that those young people, who, being baptized and anointed members of the Church shall, in so important a matter as this in the sight of high heaven, and in the sight of heaven's Holy King, do that which is heinous, have not only no right to expect to be instrumental in building up and extending the true Church on earth, but have no grounds of just expectations that they will secure for themselves any true or lasting happiness. Oh, then, be rationally persuaded to avoid all marriages out of your own Church as you would run from destruction! And knowing now that all true temporal and eternal happiness is involved solely in just spiritual-natural marriage, desire this marriage above all things; and so direct all your conduct in respect to it, by conformity to the heavenly laws of marriage which have now been expounded to you, that you may enjoy the Divine blessing, in full obedience to the LORD'S injunction: "If ye know these things, happy are ye if ye do them." AMEN.
JOHN WORTHINGTON 1882

JOHN WORTHINGTON              1882



MISCELLANY.
III.

     THE few remaining days of John Worthington's stay at Cape May were in complete contrast with the previous ones. To a casual observer there was no change in the bright and apparently happy party: but John knew that there was vital change, in his cast at least. Alice's bearing towards him was seemingly the same. Yet he was keenly conscious of that intangible something which a woman can throw around herself, and which keeps a man at a distance more effectively than iron bars. He felt that he must tell her of his love, and compel her to give him a positive answer. Yet, in his heart he knew what that answer would be. The last evening of his stay cam and the sought for opportunity did not occur. Late that evening, and after the remainder of the party had retired he proposed to Charlie to go down on the beach, "to enjoy a quiet smoke." The two friends sauntered down to the shore, sat down on the sand, and smoked their cigars in silence for a time: finally John abruptly said: "I brought you down here to make a confession to you, and to ask your opinion and advice. The confession is that I love Miss Randolph."
     Yes, I know you do," replied Charlie.
     "What is my chance for wining her?"
     "You have none."
     "And your advice would be-?"
     "To try to forget her."
     "What are your reasons for your opinion and advice?"
     "She will never marry a man whose religion is different from her own."
     "And if I were a New Churchman what would my chance be?"
     "If I knew I should decline to answer."
     This dialogue was carried on in an undemonstrative manner, and after Charlie's last reply, a silence of several minutes followed. It was broken by John, who in a bitter tone said, "I suppose your wonderful Doctrines teach that it would be wrong for her to marry such a sinner as I?"
     "Yes, that is what they teach," replied Charlie quietly, "but no one save yourself calls you a sinner."
     "Then if I an not a sinner, where would be the wrong?"
     "It is wrong for people of different religions to marry."
     "Even if they are both good?" said John with a sneer.


12



     "Yes."
     "And of course," said John, flinging away his cigar with an impatient gesture, "you must blindly follow what your religion teaches."
     "Would you have one profess a religion and then violate what he believes to be Divine teachings?"
     "I would have one follow the dictates of common-sense and reason."
     "In other words, you would make your self-derived intelligence, your highest tribunal?"
     "Bah! self-derived intelligence; a cant term of your sect," replied John, scornfully. "What is a man's self-derived intelligence but his God-given reason; and what is it given him for if not to guide his actions and govern his life?"
     "Yes, your reason is God-given, and you are shown what is right and wrong, and then left inn freedom."
     "And where am I shown the wrong in such a marriage?"
     "In the Mosaic Law where the children of Israel are forbidden to marry outside of their own people That law in its internal sense is as much in force to-day as it ever was."
     "How can I, or any one tell what is the internal sense of that barbaric code of laws?"
     "By studying the Writings of the New Church which are the internal sense."
     "That is all very fine, but to a man of sense, mere assertion isn't proof; and you are not silly enough to expect me to believe they are the internal sense merely because a man in Sweden wrote them a hundred years ago and said they were?"
     "Not at all; if you will free yourself from all isms and theories, and look at the Writings from your God-given rationality you will see that they are Divine Truth, and that it is impossible that they can be anything else hence they are to be obeyed."
     "And you and Alice-and the rest of you-believe this?"
     "Yes."
     "And those Writings show you in a rational way that it would be wrong for Alice to become my wife?"
     Yes."
     "And she will follow their teaching?"
     "Would you have the girl deliberately do a thing she knows to be wrong?" answered Charlie sharply.
     "No, I suppose not," said John wearily and then relapsed into silence.
     The two men sat for a long time gazing on the majestic star-lit ocean. When next John spoke, the previous tone of bitterness was gone from his voice, and in its stead there seemed to be a minor key of sadness and hopelessness. "Your belief may be all right, I don't know: I cannot dispute it now; for everything seems so hopeless, so like a bleak winter's day," said he with a sunless kind of smile, "but it is hard, yes cruel. Friend, I have loved that girl, and her only. I have tried by the best light I have to shun the wrong, to make my life pure and clean, and all for her sake; I love her more than life, and yet, even if she returned that hove, you say your Doctrines forbid her marrying me, and like the fanatics of old, she must offer that love as a sacrifice at the shrine of a pitiless religious dogma. It seems hard and cruel."
     "And yet, that 'dogma' is not only truth, but common-sense," said Charlie.
     " Well, show it to me," sail John, absently.
     "The truth of it is this, the Bible says that when man and woman are united in marriage, they are no longer two but one, this is really so in the highest, sense: one of the partners, the man, being a form of the love of growing wise, and the other, the woman, being a form of the love of the wisdom of the man. Admitting this to be true, you are philosopher enough to see that if the understanding formed by the love of wisdom leads one way and the affection of the other leads another may, there must be discord and conflict until one or the other is, so to speak, reduced to a state of slavery. A husband firmly believing in one faith and a wife warmly loving another, must be unhappily mated; if not openly, still secretly, and if you will look through your circle of acquaintances you will see that this is true."
     "Well?" said John, as Charlie paused.
     "Well," the latter resumed, "look at the matter from a common-sense point of view; every nation and religion on the globe, excepting the Protestant religions, refuse and forbid such marriages, Jews, Mohammedans, Catholics, Buddhists-all."
     "But isn't the Protestant world better and more advanced than the others?"
     "They have what is called a higher civilization, but I doubt if they are morally as good. But aside from that, look at the absurdity of the thing: say a woman belonging to a Church which teaches that there is no salvation outside of its fold, marries a man, a member of some other equally positive Church, and then solemnly promises to love, honor and obey a man her religion teaches her will be lost. A man full of sin and corruption who will ultimately be consigned to hell there to burn forever; and his Church may teach the same of her. This applies to those who really believe what they profess to believe, with those having no belief in their religion, I suppose it would not matter?"
     "But," said John, "the Protestant denominations don't teach such things any more."
     "What if they don't; they claim their faith is drawn from the Bible, and as they cannot change that, there are but two alternatives, either their religion is false, or when they marry out of their Church they are marrying a future denizen of hell."
     "Well, well," said John, arising from the sand, "I suppose Alice cannot marry a future citizen of Hades, as I probably shall be."
     "Now old fellow," said Charlie, also arising and putting his hand on his friend's shoulder, "that remark is neither just nor generous, for the New Church teaches that Pagans, Christians, Mohammedans, in fact all who live good lives by the light they have, shun evils as sins, and believe in a Supreme Being are saved."
     "But the good of different faiths must not intermarry," said John, with a touch of his former bitterness.
     "No, for it is contrary to Divine order," answered Charlie, positively
     The next morning, John's friends were all assembled to bid him farewell previous to his departure for the city. Approaching Alice, who stood a little at one side of the group, he said, "Miss Randolph, I understand you will go from here on a visit to some of your relatives in the country."
     "Yes," replied Alice, "I shall stay several weeks with them."
     "When you return to the City, may I call on you?"
     "Certainly; I am always glad to see my friends," replied Alice, with a slight accent on the word friends. He said no more, and, bidding all farewell, walked up to the station, accompanied by Charlie. Arriving there he said: "I intend starting for the North-West in a few days, on pressing business. It will not detain me long, but I intend afterward to travel some there, to see the country."


13



     "Yes?" replied Charlie, inquiringly.
     "The truth is," went on John, "that this thing has really upset me, and I cannot settle down to work until it is finally and positively decided, and I want you to let me know as soon as Miss Randolph returns. I shall keep you informed as to my address."
     "Then you intend to press your suit?"
     "Most assuredly," was John's answer; "do you suppose I would be willing to see my life wrecked, without an effort to prevent it? She has not refused me yet, and if I can win her love I do not believe she will be so marrow-minded as to let a mere theological dogma ruin the happiness of two lives.
     Charlie shook his head as he replied: "I fear you do not realize the vital importance that New Church people attach to what you term their dogmas."
     "Let come what will, I'll try. Good-bye, my boy," said John, as he stepped on the train which was moving out of the station. And so ended John Worthington's holiday.
(TO BE CONTINUED.)
BOILER AND THE TEA-KETTLE 1882

BOILER AND THE TEA-KETTLE              1882

     THE boiler was large and strong; a flaming furnace was under it, and a powerful engine was connected with it by strong iron pipes.
     The tea-kettle was a good one and faithfully performed its allotted use, singing merrily as it poured forth quite a little cloud of steam. Having a rather limited capacity, it had some peculiar ideas of the uses of steam and a somewhat exalted idea of its personal power in the world. One day it went to see the boiler, and said: "I do not like your style of life; with all that fire you ought to produce plenty of useful steam, but I see no evidences of it."
     Silently and uninterruptedly the boiler and engine continued their work of driving the machinery of the great establishment depending upon them. The teakettle continued: "Now I send forth clouds of steam for all who come in my presence. You know this is the age of steam, and I consider it every steam generator's duty to give it freely to all the world. I think you make a great mistake in keeping your steam (if you have any)" it added, sotto voce,-" so bound up and trammeled in those small iron pipes; it looks to me selfish, narrow and egotistical. The world needs steam, so why not give it, not in iron-bound, narrow channels, but diffused everywhere, as free for all as the sunlight and air."
     Still the boiler and engine continued their work. Then the tea-kettle, somewhat nettled, said: "Very well, brother, I have given you good advice and shown you your duty, but I cannot force you to follow it. I am sorry that you are satisfied to be so bound up by mere-" At this moment the safety valve of the boiler was slightly raised, and such a roar of steam followed that the tea-kettle hastily and nervously went home.
Title Unspecified 1882

Title Unspecified              1882



NOTES AND REVEIWS.
     LAST year the supply of the "Calendar of Daily Reading in the Word and in the Writings" was exhausted early in the year. In order to accommodate those who wished to follow the reading but were unable to obtain copies, we, at the request of some friends, began its publication in monthly parts, in the NEW CHURCH LIFE. This year a large edition has been printed, and it is hoped that the supply will be large enough to meet all demands. Those wishing copies can obtain them, if they wish, through us, at the rate of five cents per copy, three dollars per hundred.
Title Unspecified 1882

Title Unspecified              1882

     THE NEW CHURCH REVIEW is the tithe of a quarterly to be issued this month in Chicago. The Rev. Messrs. Frank Sewall, L. P. Mercer and Edwin Gould are the editors. Among other things the Review aims at furnishing critical and thorough reviews of New Church publications and "of important works in literature and science from other sources, presenting coincidences with New Church thought and suggestive of New Church comment." It will also "provide for a perfectly free and candid discussion of the proceedings of the general bodies of the Church." The inference from this would seem to be that the provision for such discussion has heretofore not been what it ought to be. Be that as it may, the aim is a good one, for the Church needs a full and free discussion on all disputed points; and, in the words of Swedenborg, dispute, "does no harm, being like ferment in wine when fermenting, after which it is purified for unless what is wrong is brought into a state of ventilation, and is thus rejected, what is right cannot be discerned and received."
     The Review's "final appeal in all things will be the Divine Truth as revealed in the Word of God, and interpreted in the Writings of Emanuel Swedenborg." We are happy to note this, as it puts the Review and the LIFE, in this respect, upon a common platform.
     The first number will be issued on the 1st of this month, if enough subscriptions are received to guarantee the publication for one year, and according to latest advice, the appearances are that there will be no trouble on this point.
     We sincerely wish the management of the new quarterly success, and hope that they will meet within abundant support. Those of our readers wishing to subscribe to it, will address The New Church Review: Beach, Barnard & Co., Chicago, Ill. The subscription price is $2.00 a year.
NEW ETHICS 1882

NEW ETHICS              1882

     The NEW ETHICS by Rev. Frank Sewall. Published by G. P. Putnam's Sons, New York. For sale in Philadelphia, by J. B. Lippincott & Co., price 75 cts. The sub-title of this book, "An Essay on the moral law of use" gives the key-note of the contents. The writer shows that the education of the intellect is comparatively easy, but that it by no means involves a moral training at the same time: that the Will of man is the true field of Ethics, and it should be trained into harmony with the Moral Laws of the Universe: this training presupposes a sense to be appealed to and "a law or standard which is absolute and fixed," this law is the "Law of Use:" that by this law if rightly lived up to "the phrases 'to do good' and 'to be good' are lifted from the drear inanity of aimless sentiment into the noble plane of action:" that the great danger of our time is in assuming that intellectual culture is moral progress; that, while that culture may have reduced the gross forms of vice it is not so evident that "there is not a growing sore of immorality which will sooner or later make a whited sepulchre of all this mere outward polish of mind." The writer forcibly shows the distinction between the false and true teacher in the closing sentence of the book, "It is the swine-herd who drives his flock; the shepherd leads his."
     The book is a scholarly work and will repay any one reading it, but in our opinion the writer does not go far enough in his line of reasoning. The mere statement that the law of use is the all of religion and life is too vague for the generality of men; if he had shown that "Truth is the form of Good (use) and that without the former the latter cannot exist; that Truth comes from the LORD alone and is only found in the internal sense of the Word, viz., the Writings given by the LORD to the New Church, his work would have been more forcible.


14



     The world can never be raised from its present low state until the Law of Use as given in the Writings is understood and lived.
WORDS FOR THE NEW CHURCH 1882

WORDS FOR THE NEW CHURCH              1882

     "WORDS FOR THE NEW CHURCH, VIII.," contains its leading article the second part of "The Conflict of the Ages." This part treats of the conflicts between truth and falsity in the Christian Church down to the Dark Ages. It presents in a series of historical sketches the contests of the Primitive Church with Jews and Pagans, and afterward with the Judaizing Christians and other primitive heretics. The troubles occasioned by the Arian heresy are treated of somewhat at length. A chapter is devoted to Constantine the Great, another to the "Church and State," and still another to the Reformers before Luther. "Notes and Reviews" fill about 30 pages. The proceedings of the English Conference and of the General Convention are commented upon; an article entitled "An Error to be Avoided," which appeared in the Magazine sometime ago, is criticised rather severely. The article in question referred to those "noble systems of church organization such as Congregationalism, Episcopalianism, Presbyterianism and the like," and put forth the astonishing claim that these Old Church sects are really but sections of the New Church. The erroneous doctrines set forth in Mr. Parson's work on the "Infinite and the Finite," are next fully ventilated; the "Swedenborg Library" in general is favorably reviewed as being "as a whole superior to any collateral work on the subjects set forth;" still the prefaces and several of the headings are held to be tinged with the author's erroneous views in regard to the external New Church; one heading is pointed out which is especially misleading, as the passages quoted under it do not support it at all, but, on the contrary, teach something very different. The editorial work of the reprint of Apocalypsis Revelata is highly praised, but the typographical "performances" of the printers are thought to be unworthy of a work of this character. A short notice is given of the "Liturgie der Neuen Kirche," a German liturgy based upon that published by Lippincott & Co. Hereafter the Words will appear more frequently, at least four numbers being issued each year. Words for the New Church is published by Lippincott & Co., Philadelphia. Price $3.00 per volume, 50 cents per number.
Title Unspecified 1882

Title Unspecified       A. C. S       1882



LETTERS TO THE EDITOR.
     DEAR SIR:-There was a small mistake made in the last number of your paper. It was about the (German) Social and Literary Club of New York. As we have not read out of the Writings in the Club, as yet, I would be very much obliged to you if you would make a mention to that effect in your next number. We have a doctrinal class, Sundays, and all of the members belong to the New Church, and attend it regularly, so it is no more than right to leave "doctrinal teachings" for Sundays, and in the Club, have what the name represents. The object of this Club is for social and literary culture. There are three committees: first, on Literature; second, Music; third, Games, and other amusements. The other part of the article in your paper was correct. A. C. S.
Title Unspecified 1882

Title Unspecified       O. L. BARLER       1882

     DEAR SIR:-I am in love with the name of your paper, NEW CHURCH LIFE, and I am glad to receive the paper, and to read its thoughtful and critical articles, as I do carefully every month. And if ever, in any case, I find in it a sentiment expressed, that is a little out of, or beyond, the line of my thought, I do not forthwith think evil of its author. I do as I do in all other cases- I ask: "How the man lives?" I am not asking so much: "What are his sentiments?" I do ask what are his sentiments, but I do not rest so much on that, as I do on the Life. "Fear not them that kill the body, but are not able to kill the soul," i. e. errors of the understanding are not so dreadful, as evils of the life. "But rather fear him which is able to destroy both soul and body in hell," i. e., fear evil in the life-" yea, I say unto you, fear him!" It is important I grant, what a man thinks, or "what are his sentiments," i. e., there are degrees of truth,- and one faith is better than another in itself, and it is to be supposed that the more intelligent the faith, the more helpful to life (other things being equal); and I am in the constant effort to give to all who come under the influence of my ministry the faith and life of the New Jerusalem, as the brightest and best that has come to man "from God out of heaven. But in preaching the Heavenly Doctrines, I do not feel bound to think evil of those who are "in other opinions," because they are in fallacy and ignorance. I am trying to lead them out of their darkness and evil states, into "the light of life," and which I can hope to do by leading them by the good that is in them from the LORD. I see all doctrines to be ministries to life, and in asking about life, I ask about "faith," too (in fact), but the latter I make not master, but servant. "The servant is not greater than his lord." Hence I ask not so much: "What are the sentiments of the man of the Church?" - but more, "How he lives?" In your excellent report of the meeting of the Illinois Association, you make me ask ONLY "How a man lives?" as if not caring how he believed. I do care. O. L. BARLER.
     The following from the Arcana is of interest in connection with the above.-EDITOR.
     "Man at this day is such, that he can put on the semblance of good, when yet, within, he is nothing but evil; then man can also appear to be evil, when yet, he may be good interiorly, wherefore it is never lawful for man to judge of another, what his spiritual life is, for only the LORD knows this," A. C. 2284.
News 1882

News       Various       1882



CORRESPONDENCE.
     SNODLAND, ENGLAND.-An English correspondent sends a newspaper, containing an account of the new temple, now in course of erection, in Snodland, from which we condense the following: The plans represent a good, solid building of no mean architectural pretensions, the style being generally Gothic, with a small admixture of the Lancet. The outside is of Kentish ragstone; the tower is furnished with battlemented coping; beside the tower is an octagon staircase, with stone steps leading to the ringer's floor. The plan of the church is cruciform. The aisles of the nave and chancel, and the tower floors are all to be handsome tesselated pavement. The cost of the church complete is being defrayed entirely by Mrs. and Misses Hook, conjointly with Col. Holland, C. B. This handsome church will add one more to the many acts of benevolence of Mrs. Hook and her family to the village of Snodland. The Rev. J. J. Woodford is minister of the Society.


15




     NEW YORK, (GERMAN.)-Christmas has come again, and with it an increase in the attendance of the Sunday School. After the Christmas tree had been draped, the children marched in from a neighboring room, joining in the singing of the choir: "Der Christbaum ist der schoenste Baum," etc. - Then followed the usual Christmas exercises, varied a little this time by solos, rendered by the young ladies of the choir. A solo by a little boy was hailed enthusiastically by the assembled friends. Among the presents were a number of diminutive doll-babies for the young men. After the distribution of the presents, the children went home, while the others amused themselves as only Germans can. N. Y. G.

     POMEROY, O. We have quite a pleasant New Church Society in this place and Middleport, but we have at present no Pastor. The Rev. R. DeCharms preached two Sundays for us in the summer. The Rev. Dr. Hibbard has been here for two Sundays. Four persons were confirmed and four children baptized. A very pleasant social meeting was held at the residence of Mr. George McQuigg. We had music, dancing and refreshimemnts. Judge Plants is delivering a course of lectures on "The Creation," which are very interesting. Quite a number of persons from the Old Church listened within the greatest attention.     MANN
     December 10th, 1881.

PITTSBURGH, PA.-Christmas day was bright here, and the services in our little church were very pleasant.
     There was one baptism-that of a little girl. Mr. Whitehead in his sermon (Matt. ii, 11), said that little children should be taught to think of the LORD as the One who gives them all their presents and good things, and that He does so by means of parents; he pointed out that the traditions of Santa Claus and the mystery usually thrown around the origin of presents, is likely to obscure the true idea, that such things are actual gifts of a wise, thoughtful and loving Father.
     After the sermon the holy supper was administered.
     The next day the Sunday School Festival came off. The pretty trimmings remained from the day before, with the addition of a tree, brightly adored. The exercises opened by an address from the Pastor, explaining the significance and use of the Christmas Celebration. Then followed recitations by the different classes, showing from the Word: 1st, the Annunciation of the birth of the LORD; 2nd, the oneness of God; 3rd, that JEHOVAH is the Redeemer and Saviour; 4th, that JEHOVAH assumed the Humanity; 5th, that He made that Humanity Divine; and these were accompanied by explanations from the Doctrines. The effect of so large a collection of powerful passages from the Letter must be to form a good basis for future lessons in spiritual truths in the minds of the children, who thus committed them to memory. Besides this, each class recited a "confession" or creed, suited to their age, which also must have a good confirmatory effect.
     Afterward came the distribution of presents.


     GALVESTON, TEXAS.-Before leaving Washington, I did not succeed in visiting my work at Vienna, Md. For certain reasons, I became somewhat indifferent about it. Certain ones to whom I had talked and given books did not reply to my correspondence, and thus I judged did not wish to prepare for my reception.
     I left Washington late in October. Learning before a change which had taken place at New Ulm would cripple me in the work there, I gave up the idea of proceeding thither, but concluded to try Galveston, where I saw an opening in the public schools, through which I might support myself, and at the same time preach the Doctrines. I have met here Dr. Mercer and Mr. Rice, members of the once existing society of the New Jerusalem here. With Dr. Mercer I have had several conversations. He is hopeful that some good done by my ministrations. So far I have found a difficulty in getting a suitable place for lecturing, but the difficulty I trust will be overcome. I spoke twice in the African Methodist Episcopal Church here, and was listened to with great attention. The Bishop of that body on whom I called, while holding his conference here this week, told me he had been a reader of the Writings for a number of years, and had the great works of the Seer, but did not understand all that Swedenborg wrote. He said, however, that what be did not understand, he simply passed over for more light in the future. He is a man of some intelligence, and was one of the representatives to Congress from South Carolina for several years. My brothers I have not baptized so far, they having been called off to Mexico on matters connected with their business. I will see them during the course of the coming year. I had a letter from the young Rector of the Episcopal Church of Prince Frederick, Calvert Co., Md., in which he expresses his thanks for the Arcana furnished him by the trustees of the Rice Fund, on the ground of his interest in the Writings of the Church. I hope that he will prove a worthy object of assistance.     W. A. L. C.

     VALDOSTA, GEORGIA.-During the mouth of November, the Rev. W. F. Pendleton, of Chicago, paid a short visit to his mother, and the old home in South Georgia. This was his first visit South since his marriage, nearly ten years ago, when he left us the same night. The home-coming and reunion with relatives and old friends was most pleasant and thoroughly enjoyed by all, especially as the marriage of a younger brother took place at this time. The week passed but too quickly, more particularly to the little mother, who had not seen her oldest son for so many years.
     We have had charming weather all these autumn months, and the air from the giant pines was balmy and delicious, life-giving to one who had breathed the damp murky air of Chicago for a length of time.
     Mr. Pendleton was invited by the Pastor of the Christian Church here to preach, which he did, November 13th, morning and evening, to audiences of perhaps from 250 to 300 people, who listened attentively, and with much respect. The sphere was pleasant and a good impression was made. There are about a half-dozen receivers in this place. On his return, Mr. Pendleton spent a week in Savannah, and one day in Atlanta, among friends and relatives at both places. In Savannah, he was hospitably entertained by Mrs. Vaughan and Miss Mary Topper, New Church people and old friends. He preached there four times, baptizing three children, and administering the Holy Supper. These ladies, with others, expressed themselves as much pleased with the sermons preached, and benefited by the truths taught them at social meetings during the week, feeling as if it was "just what they needed," and wishing that the visit could be repeated at no distant day.
     There are about forty members of the New Church in and around the city-they have no Pastor and no temple. They however, have bought a lot, and are making strenuous efforts to pay for it, and then erect a temple for a place of worship for the LORD'S people.
     After a day in Atlanta, our minister, in company with a younger brother, sped away to the far North-West, feeling better, we are sure, in many ways for his visit to his boyhood's home.


16




     LONDON, ENGLAND.-A very agreeable gathering was held on November 26th, in our church on Camden Road. It was the first this year of our annual series of social meetings. This one was especially interesting from being the fiftieth anniversary of the birthday of our Pastor, Rev. Dr. Tafel. A valuable gold watch had been subscribed for by the congregation, and the recipient only became acquainted with the fact from the eloquent presentation by Mr. Gibbs. Much amusement was caused by Mr. Gibbs leaving the platform without completing the most important part of the ceremony, viz.: presenting the watch, having forgotten it in the excitement of the moment; he, however, returned and gracefully completed the presentation. Dr. Tafel responded in a few simple, heartfelt remarks. The rest of the evening was devoted to entertainment. Some excellent music was rendered by the choir, Mrs. Bolingbroke's beautiful contralto voice being as charming as ever. We were also favored with a duet by an American lady and gentleman, with which all were delighted.
     The Palace Garden church, on Nov. 31st, was the scene of a large and pleasant assembly of New Church people, drawn thither to bid farewell to Dr. Bayley, previous to his departure for Palestine and Egypt.
     Our American friends will be pleased to hear that their English brethren have inaugurated a work of charity much needed. Mr. E. H. Bayley, son of the Rev. Dr. Bayley, wishing to perpetuate the memory of a beloved wife, has laid the foundation stone, figuratively speaking of a New Church orphanage, as a memorial of her.
     The first meeting was held on Nov. 28th, in Bloomsbury street, and was numerously attended by prominent men in the Church. A board of twelve directors, and all the officers were elected, and considerable additional money subscribed.

     LONDON, ENGLAND.-One of the most important matters now occupying the attention of the Church in England (important by reason of the probable influence that its consideration will have in the future), is "The Relation of Ministers to their Societies."
     This subject was brought into prominence at our last annual Conference by the Rev. Thomas Child, of Bath, in a paper which was then described as "bristling with debatable points," and its consideration was postponed because of the short time at the disposal of Conference.
     The paper has been since published in the Morning Light, but without leading to much discussion. Only two letters have appeared, both of which deny many of the statements of the essayist, and charge him not only with disturbing the Church, but, worse than all, savoring much too strongly of Rome. When you learn that Mr. Child challenges the principle of "sole lay rule" in the Church, you will not be surprised at this result.
     One correspondent says that Mr. Child has failed to make out his case, i. e., that sole lay rule exists in the Church. Mr. Child retorts, that the writers themselves prove it for him. He points out that the ministers are excluded from the organic structure of the Church, and that such position as they have is purely subject to the laymen's pleasure and courtesy of invitation. His correspondents reply, the ministers is subject to the laymen's pleasure, and that to invite their minister to their deliberations, is in some places their pleasure accordingly, wholly overlooking the question whether that state of things is decent and orderly, and such as ought to continue.
     This is Mr. Child's complaint: Each society elects a committee to administer its affairs, and report to General Meeting. It not being provided by any rule of the Church that ministers shall be members of such committees, whether he shall be so depends upon chance or circumstance. If it is a right-minded committee, the minister is consulted, or if the minister is a strong man he takes care to demand consideration, but it not infrequently happens that the head and representative of the society is shut out of its executive counsels, and degraded to the position of a mere machine to carry out the behests of his committee.
     Mr. Child shows that this want of law has allowed ministers sometimes to be treated with the utmost contempt. They have been left without information of what was in progress in the Church, except so far as it could be gained by the gossip of those who knew. Their pulpits have been filled, and their own services disposed of without their wishes being considered, or their judgment consulted. They have been deterred from making exchanges of pulpits on their own account, for fear of giving offence. And even their right of choosing their own subjects and selecting the hymns for worship, has been taken away from them.
     The inevitable result of a system which permits these outrages upon common courtesy is, then pointed out, the minister is denied any interest in the welfare of the Church, and is placed in the position of an antagonist to his Committee. Two centres of power are created and between the leading members of the committee and their supporters on the one hand and, the minister and his supporters on the other, a society is divided against itself and falls to pieces.
     This, says Mr. Child, is the history of the failure of our societies in the past, and with the view of preventing the recurrence of such disasters, he now proposes legislation on the subject.
     He does not suggest anything very revolutionary-his first request is that more respect should be paid to the ministerial office. He says, in fact, if laymen would only amend their ways of thinking about their ministers, he would be content to leave other matters to take care of themselves, but so long as ministers are considered to hold their commission from the vote and support of the laity, and not from the LORD, the position of the ministry cannot be considered satisfactory.
     He, however, claims on behalf of his oppressed brethren the "freedom of manhood;" A voice in deciding what they are to carry out.
     He claims a recognition for the principle that the minister is interested in all the concerns of the Church even the most minute and external.
     And he proposes that the minister should be ex officio, the head of each society, and of all its parts, but especially of its Committee.
     You thus have a short and very imperfect sketch of the present position of the subject. What will be the result of the discussion it is early yet to forecast, but, although some little warmth has been excited, there are also signs that the desire for right and truth is not wanting. The members of Committees will be most difficult to deal with. They are hit hard-Mr. Child does not mince matters (although he has very nearly minced one of his antagonists). He exposes lay rule in all its vulgarity without a rag to cover its naked hideousness, and when he finds a tender place he bears on it without pity or remorse.
     Of course, those who are hurt, howl most piteously-but, if I am not much mistaken, the bulk of the laity are of opinion that the sorrows of those who cry out are richly deserved.     "AUXILIARY."
     Nov. 16th, 1881.
Title Unspecified 1882

Title Unspecified              1882



17



NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, FEBRUARY, 1882.
     ALL sending us their subscriptions dating from Jan. 1st, will receive the Nov. and Dec. numbers of Vol. 1, free. These numbers contain the beginning of the story "John Worthington."
Title Unspecified 1882

Title Unspecified              1882

     COPIES of the Calendar for the daily reading in the Word and Writings can be obtained from the Business Manager of this paper. Price five cents per copy, or in quantities of not less than twenty-five to one address, three cents per copy.
Title Unspecified 1882

Title Unspecified              1882

     THE Philadelphia Record of January 29th, says that the actor John McDonough is lying at the point of death. He is in possession of all his intellectual faculties, and requested that a Unitarian, Universalist or Swedenborgian minister conduct his funeral services. In case the latter sect was chosen, he wanted the Rev. Mr. Giles to officiate.
Title Unspecified 1882

Title Unspecified              1882

     THE following appeared in the Philadelphia Times, Jan. 27th:
     PROFESSOR THEOPHILUS PARSONS, for a long period professor of law in Harvard College, died at Cambridge yesterday aged eighty-five years. He was the eldest son of the late Chief Justice Parsons, of Massachusetts. The deceased graduated from Harvard in 1815, among his classmates having been Jared Sparks and John G. Palfrey. He practiced law at Taunton, served in the Legislature and in 1847 became Dane professor of law at Harvard. He started the United States Literary Gazette in 1825 and became the associate editor of the Galaxy in 1827. Among the books written by him are "Deus Homo," "The Infinite and the Finite" and "The Law of Contracts."
Title Unspecified 1882

Title Unspecified              1882

     THE Magazine gives us a good-natured little lecture for calling it the "organ" of our eastern friends. It objects to the use of the word "organ," as savoring too much of politics; but "if the term must be used" it claims to be the organ "of nothing less than the New Church without reference to locality." It may be that some other term might be better than "organ," and it may be that the Magazine is the organ of the whole Church-we only know that it is held as the property of the "Massachusetts New Church Union," that its board of editors are in the Massachusetts Association, and that its chief writers are Eastern men, and we doubt if the Magazine could be induced to set forth doctrines not in harmony with the peculiar views of our Eastern brethren. Still there may be some better term than organ by which to designate that journal.
Title Unspecified 1882

Title Unspecified              1882

     THE Journals of the three important Western Associations have been published.
     The Ohio Association consists of six regularly officiating ministers and twelve societies, aggregating a membership of about six hundred; two of these societies are in Indiana. The Journal also contains a list of more than a hundred and sixty places where there are receivers.
     The Illinois Journal contains a paper on "Education," by the Rev. E. C. Bostock, of Chicago. According to this Journal there are eleven ministers connected with the Association; one of these, however, has since removed, and four are not regularly officiating. Outside of Chicago, Mr. Barler, missionary, is the only regularly employed minister in the State of Illinois.
     The Michigan Association consists of three ministers, four societies and a number of small circles of receivers. The "Minutes" also present a list of sixty-five places "where new Churchmen reside." The mailing of the Journal of this Association, we learn, was delayed somewhat, waiting for the publication of the "Calendar of Daily Reading in the Word and the Writings" for 1882, a copy of which was sent out with each Journal, in compliance with a resolution unanimously passed at the last meeting of the Association.
SPIRITUAL SURGERY 1882

SPIRITUAL SURGERY              1882

     A friend of ours had the misfortune to be badly wounded at the battle of Gettysburg. A bullet had struck him just below the knee, producing an aggravated compound fracture, made still more serious by exposure in the field. At last he was found, his case hastily (necessarily so) considered, the choice shown to be between his leg and his life, and amputation performed at once. He had a sick and weary time of it: The wound would not heal as it should; pieces of bone would slough out, and, it was months before he could be taken from his hospital to his home.

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But even there he never was truly well; he had frequent pains, incapacitating him for work, and making life a burden; and behind all this was the prospect of the wound mortifying and causing death. Still our friend lived on and hoped on for years in the expectation that by care and nursing the "stump" might heal, only to find after continued sufferings, that he had no hope so long as he carried this body of death around with him. He, therefore, decided upon doing, and did three things.
     First, He took advice. He called in those on whose friendship and professional skill he could rely. He asked them what he should do. He told them the whole case, asked a close examination of his trouble, and said he wished to be told frankly what ought to be done for his relief. He concealed nothing, told all his symptoms, asked for instruction, and put himself completely in the hands of friends who loved him, and of surgeons who could advise him. All he asked was to know the exact state of the case, and the thing to be done in consequence of the facts therein involved.
     Thus having obtained the advice he needed, he acted on it. He was told there was no certainty of the old wound healing; it was probable, almost certain, that it would never be well. They advised a second amputation higher up, showing him the manifest advantages thence resulting. They did not conceal the risks and suffering involved-in fact, he made them point out every contingency. He said he wanted to know all about it. Not only this, he wished to understand the details of the operation, so that he might know what he had to expect. He made the surgeons show him, on the limb itself, exactly what they proposed to do, and how they would do it, going into the minutest details. He would do nothing blindly-he would submit to them in every particular, only wanted to know what they were, in all their aggravation. He then could decide:-they told him all about it, and with the full knowledge before him, he made up his mind and said, "come round to-morrow morning, and I will be ready."
     And lastly, he did what he was bidden to do. There was no hesitation in the case. The first step was all the trouble; having once determined on his course, he just followed the directions. Something had to be done, so he did it. Suffering lay before him, so he endured it. He would take no anesthetic; the operation might prove fatal, he said, and he wished to go out of the world with his eyes and ears open, with his brain clear. Calmly and quietly, with no parade of stoicism, but with the nerve of a brave man, he gave himself up to the surgeon's knife, and saw and felt it all. He recovered; the wound healed remarkably soon; the stump grew strong; after a short time it had so far recovered that he was able to use an artificial leg, a thing that the sore and irritable condition of the parts had previously prevented. In a word, he was a well man. After a separation of some years, we met him lately again, and so great was the contrast in appearance, color, physique, and juvenile health, that in the brisk, hearty, cheery man, that greeted us with a big smile, as well as the big-handed grip of an old acquaintance, we almost failed to recognize the weak, pained faced cripple that used to limp around on a crutch and cane. So much, we thought, for pluck.
     In all things there is a lesson, or rather in the external there is always an internal correspondence, to tell. How sick, how sorely wounded are our souls! Think of the evil we inherit; think, too, how fearfully we aggravate this evil by indulgence! In some rough, hasty way, we try to free ourselves from it, and with how little success our many soul-aches show. When the hells run riot in our hearts, when our evils come up before us in all their foulness, how often we try to cure them by the surgery of a self-derived intelligence and efforts at self-originated reformation. Is it necessary to say how complete is the failure? If we would be healed like our friend, we must do three things.
     First we must feel-not on the "mourner's bench," not in the "experience meeting," not in the petition going round and round like a Buddhist prayer wheel, "Lord, have mercy on us, miserable sinners," still less in the austerities of fasting and self-mortification and penance. No. Our feeling must involve calm self-consciousness-no haste, no flurry, no excitement, no despair, nothing in the style of some of the temperance orators, or anxious-seat converts, who think they can best show what saints they are now, by proving what beasts they were of old. We must see, show, and feel that something must be done, that we have to do it ourselves, yet that we cannot do it without help. This is the first, the most important step. No matter how much it hurts; the more so, the better. Our Gettysburg friend would not have submitted to this second amputation, if the first had not left him in constant pain.
     This feeling is then, simply, self-knowledge; the knowing and recognizing our condition. Important though it be, it is but preliminary. We must know and that knowing must be something not of our own proprium. We must know as far as we can the LORD'S profound means of cure. We must recognize the fact so prominently set forth in the Writings, that man's regeneration is effected by truths; all our attempts to amend our lives without a constant reference to those truths of the LORD on which that life must be founded, will be most futile. The knowledge may, rather most certainly will, result in pain. The Divine light illuminates the hells within us; it shows us our faults and evils as nothing else can, and who but those who have had the evil of our inborn denseness lifted, can tell the pain of the spiritual eye under this Divine brilliancy? But this is not all; we must, as far as we may, understand the LORD'S method in its personal application. We must make up our minds to conflict, to suffering, to temptation. We must make up our minds that for us there is no ease in Zion, no flowery beds of ease; we must do and bear, for doing and bearing are God's plan of cure. Let us go into the fight open-eyed; let us know that wounds that smart will be given; that to show us the worthlessness of the armor of self, it must be pierced; let us anticipate the toil, the struggles, the trials; yes, let us know it all, so that we may be the better ready for that victory which the LORD will give to him that overcometh.


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     Thus feeling, thus knowing, we are ready for the third step, the submitting. Not as slaves, but in the freedom of our rationality we say, "What wilt Thou with Thy servant?" We yield, because we know, because we love. The operation is painful; we cannot deny it; still it is the LORD'S surgery. Let us have no chloroform here; let us not benumb our souls; let us not stupefy ourselves that we may, perchance, escape remedial pain. He who refused the myrrh on the cross is our example. By these very pains the cure is wrought; not that they have any inherent efficacy, but that these are in the line of cure the LORD prescribes as necessary attendants. Trusting Him as the only wise soul physician, let us rest in Him. Never mind the foul imps of hell who delight to bring up our evils; never mind the painful remembrance of misspent time, indulged passion, wasted opportunities, selfishness to our brethren, mean ingratitude to the LORD. Grant it all, admit it all; let the dead bury its dead in the deepest of graves. Send the hell within us to the hell whence it came, and simply say, "Here LORD am I as I am." Accept the extinction; nor that only, accept the means of cure as the LORD'S-feel, know, leaving results to Him.
     But it may be said that our analogy fails. Our wounded friend was relieved, not cured. He did not recover his limb; he had to content himself with a substitute. Thus he was not brought back to his normal condition, and never by any appliance of surgery would he be thus restored. It seems to us, though, as if this but made the parallel exact; all we mean is to make the best of our present situation. We can never be what we would have been had we never inherited evils from our ancestry. This evil was never eliminated save by the LORD Himself. His Human was made Divine; so completely did He remove every trace of infirmity and the evil He had inherited from His mother, that He, in His glorified Human, was the Divine itself; man's regeneration is a finite following of the LORD'S glorification. We are to do the best we can with the surroundings in which, by Divine permission, we are placed. We can no more originate a pure, clean nature than could the surgeon reproduce a natural limb; but then because we cannot reach the unattainable, are we to cease striving for that which may be within our grasp? How much harm is done by our feeling that we would be nothing if we cannot be all we could be. Is not this but the working out of that proprium which is forever seeking self-exaltation? In H. H. 342, we have an example of the power of hereditary evil even in the spiritual world, where, if anywhere, the influences for its extirpation are the most powerful; what then can we expect here? Our LORD'S message to us is, as to those in Thyatira, to hold fast what we have already till He come; holding the little faith from the good of love we already possess, and living thereunto. It is just to this that the spiritual surgery of the great Physician would look; not the reconstruction of that which is dead, but the preservation of the little that may be alive. If we would but thus quietly and lovingly submit, we would find the sweet in the bitter, joy in the pain, life eternal to be in seeming death. In thus maintaining what we have already, as ours by the grace of the LORD, we shall overcome; to us will be the power over the nations; to us as to the LORD Himself the iron sceptre; to us the morning star.
AUTHORITY vs. DIFFICULT DOCTRINES 1882

AUTHORITY vs. DIFFICULT DOCTRINES              1882

II.
     THE same attitude that renders the doctrine that the LORD "makes His Second Coming by means of a man," a difficult one to receive, rendersequally difficult another important doctrine, that the LORD through the same instrument "has revealed the Spiritual sense of His Word," Invitation to N. C. Thus we have a class among us that claim that "Swedenborg was not a revelator," was "not inspired," that "his writings are not the internal sense of the Word, but only a talk about it," that they are "not the LORD'S but Swedenborg's works," "subject to all his human liability to error;" that "it all depended on his degree of regeneration;" thus, that any one who can attain to the same can continue the work which Swedenborg was called to perform, and complete it; hence, that his writings are not Divine authority, but the perceptions of very good, regenerated men are equally, if not more trustworthy, etc., etc.
     That the teaching is plainly the opposite of this and is given with reasons that, when looked at in the attitude suggested in our last paper, are clear and satisfactory, it shall be the present endeavor to show.
     It is as plainly and positively stated as words can make it, many scores of times, that the Writings give the revelation by the LORD of the internal sense of the Word. At the head of the explanation of the first chapter of Genesis it is distinctly said that "this is the internal sense. The same is repeated over each subsequent chapter, hence many scores of times. Such expressions abound as, "This is the internal sense of the Word," n. 64; n. 21:35 pref. "The internal sense is," etc., n. 2406; ii. 3:376. "The internal sense is as follows," n. 4231. "While writing the internal sense," n. 3441. "These Divine arcana of the internal sense," n. 3360. "The supreme sense" (n. 3656 et al.), is even presented in some cases quite fully. All the other works abound in the same declarations. Very notably in A. R. 820, there is an enumeration of the places in the Writings which give the internal sense.
     That this opening of the internal sense is a revelation is repeatedly stated: "The arcana of the internal sense are now revealed."-A. C. 3396. "The internal sense has been revealed to me."-L. J. 42. "Has been revealed to me out of Heaven."-H. D. 7. "Has been dictated to me out of Heaven.-A. C. 6597. "The internal sense has been discovered solely for those of the New Church."-A. E. 759. "For the New Church interior truth is revealed," n. 948.
     That it is revealed "by the LORD alone," is equally plain in A. R. pref., T. C. R. 779. "Not an iota could be opened but by the LORD alone."-Inv. to N. C. "Has been revealed by the LORD through me."-Ib.

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"This revelation is superior to all revelations that have hitherto been made since the creation of the world."-Ib. "Revelation in which is the LORD'S Advent."-A. R. 850. "On all my books in the spiritual world was written: THE LORD'S ADVENT."-Hist. N. C. "This (viz. H. & H. containing explanations of the Word) is not my work but the LORD'S work."-S. D. P. III, p. 205. "The books are to be enumerated which are written by the LORD through me."-Hist. N. C.
     Language cannot make points more clear and positive than the truth is made in the above statements from the Writings, if accepted undoubtingly as from the LORD and of Divine authority exactly as they are given. It is only when we add something of our own, or leave out something given in them, that we can break their force or obscure their clearness. Thus, by adding an assumption that in order to be the internal sense at all, the Writings must be the whole of it in all its Divine infinity, which is nowhere taught by them, some come to the conclusion that they are not the internal sense at all, but only something about it. On the contrary, the Writings repeatedly state that the internal sense in all its Divine fulness cannot be given: "It cannot be expressed."-A. C. 2643. "Impossible all to be explained." n. 310. " Cannot explain the thousandth part." n. 1756. Compare n. 166, 167, 3086. Note especially this statement with a reason: "But these which have been mentioned are only very few, for in these arcana the angels see and perceive innumerable, yea, respectively indefinite things which cannot in any wise be uttered, because human speech is not adequate to express them, nor the human mind capable of receiving them."- n. 4180. This reason is sufficient to show why we cannot grasp all the internal sense, while yet what we have had given us is as true and genuine as if we had more.
     Another statement, if not ignored, makes the matter still more clear: "The Word is as a Divine man, the sense is as it were its body, and the internal sense as it were its soul."-A. C. 8943. This statement gives us a truth, which, if applied, illustrates the whole matter. It would evidently be absurd if we were to say, on sight of a man: "We cannot see all that is within, therefore what we do see is only something about the man; not the man himself." In this case, we readily comprehend that what we do see of the man is as really himself, as if we could see all the numberless interior things there are in all the different plans of his life from the outermost of his body to the inmost that is above the highest heavens. If this is so of any man, how much more must it be true of the Word which is a Divine man." It must be still more true that all the interior things in the higher planes of the heavens and in the LORD Himself, could not be made known, nor if made known could they be grasped by us on the earthly plane. Hence, as we are told that such Divine Truths have been revealed as are "to be of service to the New Church," A. C. 948, and that the "LORD Himself has revealed them," the conclusion is reasonable that as being "His work," they contain exactly the truth, and exactly the truth we need.
     These points established so positively, carry the whole field with them. For evidently the remaining suggestions of the aforesaid class of thinkers fall before them. Still it would be well to show how the plain testimony of the Writings is found in contradiction to each one. We are not bound to the plain conclusion only, that if the Doctrines are a revelation by the LORD, they cannot be so without being inspired from their Divine source. We have direct teaching that they are so. "The LORD JEHOVAH from the New Heaven derives and produces a New Church upon earth, which takes place by means of a revelation of truths from His mouth or from His Word, and by inspiration."-Coronis, 18. "When I think of what I am to write, and while I am writing I am gifted with a perfect inspiration; formerly this would have been my view; but now I know for certain that what I write is the living truth of God." Doc. 251. In the light of this truth we are held to the conclusion that these Writings are not his, but the LORD'S work; and that they are not subject to human liability to error. We can insist on a contrary conclusion only by introducing an assumption of our own which is not taught in the Writings, and which would invalidate all revelation: that the LORD cannot make a true revelation through a human instrument. This becomes still more plain if we accept the account of the Writings themselves of the way in which thus revelation was given through the "understanding" prepared by the LORD for this very purpose; taking it exactly as we find it, foregoing the luxury of any variations of our own. Supposing ever so high a degree of regeneration so munch insisted on by some, as an element in the case, even this must be taken according to the testimony, as but a part of the LORD'S own particular preparation of His own chosen instrument for this particular work of His own revelation of the truths of the Second Coming, and that not by any means a prominent part. The fact still remains, that the LORD in choosing "and sending him on this office" (T. C. R. 779), as the instrument of "his Second Coming" (Ib.) made the prominent means of that work an "understanding" directly prepared by Himself for that particular office. Everywhere that this office is referred to in its ends or its means, the understanding is shown to be the grand point of the work. "He is to do it by means of a man who is able not only to receive the Doctrines of this Church with his understanding, but also to publish them by the press." - T. C. R. 779. And in the means enumerated for the preparation of that understanding, are merely such as look to a preparation for that particular "office," without any especial applicability to the regeneration of the ordinary man, though in ever so high a degree. One of them is, that "the LORD has manifested Himself before me, His servant, and sent me on this office."-Ib. This means is evidently necessary for his office and for nothing else. The opening of his spiritual sight is another means adapted to that office, and to that alone. "After this He opened the sight of my spirit, and thus let me into the spiritual world."-Ib. "The manifestation of the LORD in person, and the introduction by the LORD into the spiritual world, as well as to sight and hearing, and speech, is superior to all miracles, for it is not stated anywhere in history that such intercourse with angels and spirits has been granted to any one since the creation of the world."-Invit. to N. C.

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"Every one may see that the Apocalypse cannot be explained at all except by the LORD alone; for each word in it contains arcana which can never be known without special illustration, and hence without special revelation; wherefore it pleased the LORD to open the sight of my spirit and to teach me."-A. R. preface. Is there nothing "special" to his "office" here?
     But we are not given the bare truth only, but with it the reasons which we ought not to lose sight of. "As the internal or spiritual sense is contained in every word of the Apocalypse and as that sense contains the arcana of the state of the Church in the heavens and on the earths, and these cannot be revealed to any one unless he know that sense, and unless it be granted him at the same the to have consort within the angels and to speak spiritually with them, therefore, lest the things which are written there should remain concealed before men, and be abandoned by them in the future on account of their not being understood, the things contained therein were revealed to me."-L. J. 42, compare T. C. R. 771 for still more full and illustrative reasons, too full indeed for our space.
     Another means of preparation for his "office" was in natural science: "I was first introduced by the Lord into the natural sciences, and thus prepared."
-Letter to Oetinger.
     This we know to have been a very prominent feature in his preparation. Another was, that "when heaven was opened to me it was necessary for me to learn the Hebrew language as well as the correspondences of which the whole Bible is composed, as well as to read the Word of God over many times the source whence all theology must be derived. I was thereby enabled to receive instruction from the LORD who is the Word."-Letter to Dr. Beyer.
     These and other means all looking to the preparation for the "special illustration and special revelation" necessary to his office were the means by which his "understanding was enabled to receive the Doctrines of the New Church and published them by the press, whereby was "effected the Second Coming of the LORD." If this does not constitute a "special" preparation for a "special" "office" and work under the direct auspices of the LORD for the sole object of "effecting His Second Coming," it is difficult to conceive of anything that can.
     This truth thoroughly realized, it is the to have an end of all ambition of being able to supplement or complement this revelation by the "perceptions"* of ever so high a degree of regeneration goodness, and humbly and loyally bow before the teaching of the LORD in His Second Coming, "carefully observing to do it for our good always.
     Further hearings of this truth at another time.
* We are told there is a "perception in worldly things but in no instance at this day in spiritual things."-A. C. 5937.
EDUCATION 1882

EDUCATION              1882

IV.
     IN considering the mind of man in the light of the Writings of the Church, we may see that the internal mind, the rational mind, and the external mind are one mind, just as the three stories of a house are one house. In the internal mind the LORD stores up, as in a Holy of Holies, the goods and truths (known in the Church as "remains") which are to make man wise unto Salvation. This is the highest and most interior part of the house.
     One story lower, and yet communicating with it, is the rational mind. In this abides the thinking principle, which as the head of the family, the good steward of the Master, arranges the work, issues his orders, and controls the external man.
     The external or natural mind is as an elder servant, dwelling in the lowest story, administering all things in his division of the house, so that a free communication is kept up between the highest and the lowest, through the middle story.
     If we examine more closely this lowest story of the house, we shall find in it a vast store-house called the memory, and within this, and still a part of it, another compartment, occupied by the imagination. This store-house is to be filled with vessels, formed by knowledges derived from the objects in the world, imbibed through the senses.
     The senses, therefore, are the caterers, so to speak, of the memory; they go forth into the world of nature, to gather up impressions, facts, natural truths, with which to feed the growing vessels of the store-house. These truths are taken by the imagination, marshalled and arranged into order, so that when needed the steward of the second story may have wherewith to form true knowledges, and this can only be done when he works in the light of the goods and truths stored in the upper story (See A. C. 8020).
     How important, therefore, as a means to a true education, especially in the period of infancy, is the development and proper training of the senses. In T. C. R. 335, we read "that nothing is connate with man but the faculty of acquiring science, intelligence and wisdom," and also that the "bodily senses at birth are in a state of the greatest imperfection and obscurity, out of which they successively emerge by means of the objects on which they are exercised, as their motions are acquired by repeated habits; and as infants learn to lisp out vocal sounds at first, without ideas, there arises a certain obscurity of phantasy, which as it becomes clearer and more distinct, gives birth to the obscurity of imagination and thence of thought. In proportion as they advance in the formation of this state, ideas begin to exist; and ideas are one with thought, and thought grows and increases from its first beginnings by instruction."
     Of what inestimable value are these arcana concerning the gradual unfolding of the infant mind, to the educator!
     The senses are to be developed by means of "the objects on which they are exercised." Here is the key to the methods of instruction which are to bring thought into existence in the opening minds of the little ones.


22



     To choose wisely the objects upon which to exercise the senses for their proper development, involves the doctrine concerning the senses, their correspondence to the internal man, and their uses. In A. C. 5077, it is written, "That there are five internal senses, or those of the body, viz.: seeing, hearing, smelling, the taste, the touch, and also that these constitute all the vitality of the body, for without these senses the body has no life." "All a man's external sensual things have relation to his internal sensual things, for they are given to him, and placed in his body that they may serve the internal man while he is in the world and be subject to the sensual things thereof." The sensual things of the body, viz.: sight, hearing, smell, taste, touch are as ministers to the interior man, who is the lord the king; for they minister to him so that he may acquire knowledge from experience derived from those things which are in the visible world, and in human society and thereby attain intelligence and wisdom. This is affected both by an internal and an external way; the things which flow in by an external way, flow in through the sensual things of the body; they do not, however, flow in of themselves, but are called forth by the internal man to serve as a plane for the celestial and spiritual things which flow in by the internal way from the Divine. Hence it may be manifest that the sensual things of the body are like the ministering stewards" (A. C. 5081).
     It would make our article too long to introduce the five senses, as to their correspondence-so we will reserve this for another occasion.
LORD ALONE TO BE APPROACHED 1882

LORD ALONE TO BE APPROACHED              1882

     IN our worship we ought to approach the LORD God, the Saviour, alone. The LORD alone ought to be approached because He alone is the God of heaven and earth, the Redeemer and Saviour who is Omnipotent, Omniscient and Omnipresent, Mercy itself and Justice itself. That He alone is to be worshipped is taught in these words: "Amen. Amen. I say unto you, he who enters not by the door into the sheepfold, but ascends otherwise, he is a thief and a robber; but he who enters by the door is the shepherd of the sheep. I am the door, by me if any one enters, he will be saved and find pasture. The thief cometh not except to steal, to ruin and to destroy. I come that they may have life and have it abundantly. I am the Good Shepherd."-.John x. 1, 2, 9-11.
     In T. C. R. we are taught, "That man ought not to ascend otherwise, is lest he should approach to God the Father, because He is invisible and thence inaccessible and unconjoinable and therefore He came into the world and made Himself visible, accessible and conjoinable which was only for the end that man might be saved. For unless God as a man is present in the thought all idea of God perishes. It falls as the sight into the universe, thus into inane nothing, or into nature or into something within nature. T. C. R. 538.
     In No. 14 of A. C. are these words: "In the following by the LORD is meant only the Saviour of the world, Jesus Christ and He is called LORD without other names. He is acknowledged and adored for LORD in the universal heaven because He has all power in heaven and on earth. He commanded also saying, 'Ye call me LORD, ye say right, for I am,' John xiii. 13, and the disciples after the resurrection called Him LORD. In the universal heaven they know no other Father than the LORD, because they are one."-A. C. 14, 15.
     These words teach plainly that we are to approach the LORD alone, to use the name LORD in our worship and to present Him before our minds as a Divine man. He is JEHOVAH in His humanity made visible and accessible to man and hence man may be conjoined with Him. When we approach the LORD we approach JEHOVAH or the Father within, just as when we approach the body of a man we approach his soul.
     JEHOVAH and also Father in the Word mean the Divine Esse or Soul within, while LORD means JEHOVAH in His Divine humanity. These two are one like the soul and body of man, and when we approach the Divine Human we approach the Divinity within, as the LORD teaches "He who sees me sees the Father. How therefore sayest thou show us the Father? Dost thou not believe that I am in the Father and the Father in me? Believe me that I am in the Father and the Father in me."-John xiv. 6-11.
     In the Word which is in the celestial or highest heaven they do not read JEHOVAH but in its stead the word LORD.-De Verb. Poth. 14.
     In doing the work of repentance and in all our worship therefore we ought to approach the LORD JESUS CHRIST as a Divine man and make supplication and confession to Him alone.
UNION SUNDAY SCHOOLS 1882

UNION SUNDAY SCHOOLS              1882

     SOME New Church parents who have not fully examined or considered what has been revealed by the LORD in regard to the consummation of the Old Christian Church in all its denominations, send their children to "Union" or other Old Church Sunday Schools. The following may serve to show something of the woeful falsity they are sure to imbibe at such schools. It is an extract from an article in a paper recently published for general circulation in Sunday Schools and families by the "Christian-at-Work Publishing Company."
     "We do not find the word 'substitute' in the Bible, but the sense of it comes over and over again. It means one person put in another person's place, or one thing put instead of another.
     "There was a little girl of three years old, who showed that she understood perfectly about the LORD JESUS being our Substitute; she put her little hands together and said, "I thank you, JESUS, that you was punished instead of me!" That is it! the LORD JESUS taking our place, and punished instead of us. That was why He suffered; He was the Just One, that is, perfectly good; and we are the unjust, that is, sinful and bad; and so He suffered for our sins, the Just One suffering instead of us, the unjust ones."
     When a pernicious heresy like this is taught to children, and substituted for the Divine doctrine that the way to salvation is through shunning evils as sins against the LORD, the consequences can only be lamentable.

23


This falsity springs from the doctrine of three persons in the Godhead, as a tree from its root. We are thus Divinely instructed in regard to the danger to children in having this doctrine taught to them:
     "It is the truth, that to implant in the mind of infancy and childhood the idea of Three Divine Persons, to which inevitably adheres the idea of three Gods, is to deprive it of all spiritual milk, and then of all spiritual food, and finally of all spiritual reasoning powers, and with those who confirm themselves in it, to bring on spiritual death." -T. C. R. 23.
     When so many New Church parents disregard this Divine teaching, and send their children to be taught the idea thus condemned, is it to be wondered at that the external New Church grows so slowly?
THREE GREAT LANGUAGES 1882

THREE GREAT LANGUAGES              1882

     IT is customary among so-called practical people to deprecate the study of the ancient languages as a waste of time. Those who talk in this way are anything but practical; for dollars and cents are not the only test of utility, there are other and far nobler standards.
     This prejudice against linguistic studies, and indeed against everything that has not a direct value in trade has had its effect upon New Churchmen; in the New Church as well as in the world at large we have those who pride themselves on their common sense" and general "practicalness," who really make their own desires and attainments the standard of perfection.
      Now, to the New Churchman, above all others, the study of the three great ancient languages, Latin, Greek, and Hebrew, is of the utmost importance. To him they are not only valuable as the treasuries of the wisdom of the past, but they are to him the languages which the LORD has chosen from among all the tongues of the earth to communicate His infinite Divine Truths to men-truths which constitute His presence with mankind, which connect heaven and earth, and without which the Church would cease to exist.
      The oldest and most important of these ancient languages is the Hebrew. Of all languages it is the grandest and most beautiful. The Word when read in the Hebrew, is impressive even to those who know nothing of the language, and seems filled with the Divine Sphere as never before. Its very sounds have not inaptly been compared to the grand and solemn notes of some great organ. The singing of the Hebrew chants from the Jewish ritual has been introduced to a limited extent into the New Church, and has added greatly to the sphere of worship.
      We need not be surprised that the Hebrew is so impressive even in its external form; for we learn from the Writings that, when "the Word is read by man in the Hebrew text, the third heaven knows thence everything Divine-celestial which is inspired; further that all things there in general and particular treat concerning the LORD."-S. D. 4671; and elsewhere that: "When the Jews read the Word in the original language, the celestial angels derive from their ideas, which are drawn from the very form of their language, the celestial things which are in the Word. For the correspondence of that language as to its syllables is with celestial forms."-S. D. 3619.
      The Word is inspired down to the very syllables and letters, down to the very jots and tittles, and the angels see that each "letter contains some idea, even a whole chain of ideas." This extreme holiness of the Word in the Hebrew language applies especially to the "letters which were used in ancient times which differ somewhat from the Hebrew letters of the present day, but not much."
     The Word in the Hebrew is thus holy down to the very letters. Should not then every loyal New Churchman learn Hebrew? Should it not be a part of the education of every New Church child? The trouble is that New Churchmen too frequently have only an external, vague belief in what the Church teaches. They do not believe fully and heartily; they are not willing to shape their conduct in accordance with revealed facts as they do with natural facts. If they knew from natural teaching that some language had a great pecuniary value, and would help them to gain wealth and power, how eager would they be to learn it themselves and to insist upon their children learning it! But here is a language of great spiritual value, a language in which the LORD in his Word is more immediately present than in any other-and yet it is neglected. This is not because the Hebrew is so difficult. It is not difficult. It is one of the easiest of languages. If one half the time that is spent on trifling accomplishments were put upon Hebrew, it would he sufficient to learn the language for reading at least.
     The Greek also is the vehicle of infinite Divine Truth: it is the language of the New Testament. Biblical Greek is very simple and easily learned. Latin is the language of the Writings of the Church. No one can know what the Writings really are-no one can appreciate their beauty, until he has read them in the Latin. The bungling English translations in immeasurable cases fail to give a clear idea of the meaning of the original and in place of the simplicity and real beauty of the Latin, we have a stilted, awkward and repulsive diction. Even the best translation is dull and tame beside the original.
     It seems a Providential provision that these all-important languages should be so easy. The Greek of Homer, of Demosthenes, or even of Xenophon is not the Greek of the Word. Biblical Greek is the simplest Greek there is. And it is the same within Latin. The Latin of the Writings is not the classic Latin of Cicero, Livy or Tacitus-it is incomparably more simple. It is not even the elegant medieval Latin of Swedenborg's scientific works-it is far easier than even this. Of all Latin, the Latin of the Writings is the least difficult.
     But if these languages are so valuable to laymen, what must they be to ministers? One feels like saying that they are indispensable; at any rate no minister can half perform his use without them.
JOHN WORTHINGTON 1882

JOHN WORTHINGTON              1882



MISCELLANY.
IV.
     SOME weeks later, John Worthington, who had been travelling through the north-west, seeing the country, but not taking much interest in what he saw, received a letter which contained as a postscript: "Alice has returned." The next east-bound train had him for one of its passengers. During the journey the ruling thought or question in his mind was whether to decide his fate at once or trust to delay, and the question was no nearer decided when he stepped from the car in West Philadelphia than when he started. "Let Providence, if there is such a thing, decide," was his mental comment.
     The evening following his return, he called on Alice. Giving his card to the servant, he was ushered into the drawing room.

24


No one was there at the time and he slowly paced the floor, grimly endeavoring to obtain a mastery over his feelings, and a coolness he was far from feeling. Pausing at one end of the room, he intently contemplated a picture somewhat after the manner one will read a sentence in a book several times, without in the least comprehending what it is about. While so standing, he heard the soft rustle of feminine garments, and turning he saw Alice, looking more winsome, he thought, than ever.
     "I am glad to see you, Mr. Worthington," said she, "and somewhat surprised too, as I thought you were travelling in the west."
     "I received a letter that caused me to hasten home," replied he, taking for a moment the fair hand extended to welcome him.
     "Nothing unpleasant, I hope."
     "No. At least, not yet."
     "Well it is a good rule not to borrow trouble," said Alice with the air of a wise little philosopher, seating herself and motioning John to a chair.
     "A very good rule," replied he, "but in the present case I cannot enforce it."
     "Then you had better bravely face your trouble."
     "Yes, that is what I had better do," replied he mechanically.
     Something in the tone of this last answer aroused her feminine perceptions and she adroitly changed the conversation. Alice was a woman well versed in what might be called "social tactics" and for some the managed to keep the conversation on the safe ground of society conventionalities. John's replies were rather vague, and his manner restless: finally he arose and, picking up a fan lying on a table near by, walked to the piano near which Alice was seated, and, leaning against it idly opened and shut the fan a few times, and then laying it down he at once threw off his previous distrait manner, and in a low yet perfectly clear and firm voice, said:
     "Miss Randolph, pardon me if I have shown any lack of interest in what you have been talking about, but there is one subject that so completely fills my mind at present that I can feel an interest in no other. I tried to bring it up the last the I had the pleasure of being alone with you-one evening last summer on the pier at Cape May, do you remember?"
     "Yes," replied Alice, in a low tone.
     "Do you know what the subject I tried to bring up was?"
     "I fear I do," answered Alice.
     "You fear you do," said John, "would my love be so objectionable to you as all that?" He paused a moment, and, she making no reply, he went on "I have loved you from the first moment I met you; you were almost a child then, yet you at once become the All in life to me; you have been the guide of my life since then; if there is any good in me, I owe it to your influence." Again he paused, and Alice making no reply, nor removing her gaze from the carpet on which it was fixed, he walked over and lightly resting his hand on the back of the chair on which she sat, and looking down on her, said: "You have all the love my soul is capable of giving, you have it now, it will be yours forever; you alone know what it is worth to you; whether it is worth anything." Then, in a still lower tone, he added, "Can you return, that love, will you become my wife?"
     He ceased speaking, and motionlessly awaited the answer. It came seemingly more sighed forth than spoken. "No. I cannot."
     "You cannot love me?"
     "I cannot marry you."
     "You do not answer my question."
     "It is all the answer I can give you."
     He withdrew his hand from where it rested and lightly brushed it across his brow. Then after pacing the length of the room he paused in front of her and resting his arm upon the mantel, stood in silence. She arose and standing beside him, said gently:
     "It pains me that this has occurred. I hope that nothing in my conduct has in any way caused it.'
     "No, dear, you are blameless: you could not prevent my loving you!" Then with a grim sort of a smile: "Well I have played and lost, your Doctrines have won; they have wrecked my life. I suppose from this the our paths separate, I, to go-anywhere, and you I presume will in the marry some New Churchman, because he is one."
     "I will marry no one I do not love," replied Alice quietly.
     "Forgive me, I know you will not," said he, taking her hand, "having all hope taken from my life made me speak harshly; forgive me, and good-bye, I may never see you again." He stooped and kissed the hand he held, and without further word departed. In the street, he turned and glanced at the house he had just left, then with his hands clasped behind him, his head bout forward, he walked away.
     *     *     *     *     *     *     *
     Healthy people do not die of disappointed love, but it frequently changes their character greatly. How it affected John Worthington the following interview in his friend Charlie Thorpe's room will partially show.
     "See here, John, do you mean to tell me seriously that you have been home from the West four weeks, and never let me know?"
     "Yes," answered John picking up a pen and absently sticking it into the desk on which his arm rested. "Yes, it is about that length of time. I came as soon as I received your letter," glancing at his friend and seeing a world of questioning in his eyes, he went on: "You can have the satisfaction so dear, to the human animal, of saying with the utmost truth 'I told you so.' I saw her. I formally offered my valuable self I was refused, and-and that is all."
     "I am sorry for you, old fellow," replied Charlie; "every fellow gets hard hit sometimes, you know, but you will get over it."
     "Never mind your condolence, my boy; I've concluded to try life on a different tack; having failed to win happiness by my exalted personal qualities, I shall buy it for good hard cash; there is a full line of it in the world's market, and before starting to make my purchases, I dropped in to say good-by to you. I leave the city to-night."
     "Will you be away long?"
     "That will depend on my own sweet will, and the supplies of happiness offered for sale in the various markets. The world is all before me; it is a fair world and I'll buy pleasure like a prince."
     "John, you are not talking very good sense."
     "No? Well, you see, oh! most wise Charles, I've not a very great stock of truth, and that is one of the things, I am going in quest of as well as happiness. I shall go forth like a second Herr Teufelsdrockh, only I will be rich, and he wasn't, you know, poor fellow."
     "But what is to become of your business?"
     "I am tired of being a work-horse, so I have sold it?"
     "Since you are rich," said Charlie, "it is well enough for you to travel for a time; it will do you good, but as for all that nonsense about buying happiness, you know as well as any one, that it is impossible, and if you want truth you can find what you need in the New Church."


25



     "No, thanks. I've had enough of that."
     Disregarding this last remark, Charlie went on, "Since you do not care for business you ought to seek some other use. Why not try politics; a square honest man like you can be of great use in political life."
     "And have his name placarded on all the fences, 'Vote for Honest John Worthington, the Workingman's Friend,' and be accused by the opposition of every crime from swindling his grandfather to sneak-thieving; glorious thought! But I'm not good enough to appreciate virtue being its own reward."
     "Well, every man must be left in freedom."
     "You spoke that, as though it was one of your famous Doctrines."
     "It is."
     "Come now, I rather like that, and I'll live up to it fully; who knows but that I may become a New Churchman, a regular out and outer," said John, with a cynical laugh.
     Charlie did not pursue the subject further and soon the two friends parted.
          * * * * * * *
     When a man has one all-absorbing aim in life and it is suddenly and irrevocably rendered impossible of attainment, he as reached a crisis, and he either becomes a purer and better man or the evil in him rapidly develops; but let it be either way, dire conflicts occur in his mind, that spiritual battlefield. Notwithstanding all his talk about seeking pleasure, John felt after leaving his native city, like anything but seeking pleasure. At times; a feeling of almost savage indignation against that "creed" possessed him, and then in reaction from this, doubts of his old notion of right and wrong would come over him, and in a mental agony he would ask "what are Good and Truth?" But at his worst no feeling of reproach or blame entered his mind against Alice. He felt that she at least was pure and good, and possibly this belief was what saved the man in this, his darkest hour.
     Possessing intelligence and refinement, mere sensual pleasures, bordering so closely as they often do on vice, had but little attraction for him. Yet among the disciples of this school of life, among what is termed the men of the world, there is a certain principle ruling that was far more to his taste than that he found in the "good" schools of life. Amidst the former he found keen, intelligent men, well up in current events, political, literary, social, scientific and even religious. He found among them men who were leaders in the many pursuits in what is commonly known as life. This heterogeneous crowd met in their common pursuit of pleasure in perfect freedom; each individual could believe and do what he pleased, so long as he did not break that unwritten law of the guild-you can believe and do what you please, I claim the same right. No moral policemen were tolerated among them, policemen who would seize an offender and cram a doctrine down his throat by force, if he would not accept it otherwise. This freedom was to John the chief attraction of circles where pleasure alone was sought. But a supreme principle of selfishness pervaded this circle, if a man was present, good, if absent, no one missed him or cared what had become of him. Soon wearying of this life, John drifted away from the Votaries of pleasure into circles where cast-iron beliefs were held, where often the motto was "believe, or be damned." He entered upon his quest for truth.
(TO BE CONTINUED)
WALL 1882

WALL              1882

     ONCE upon a the two sheep dwelt very securely in a beautiful place; they had plenty of sweet water and tender herbs, and around their domain was a wall of adamant to protect them from their neighbors, Messrs. Wolf and Tiger and their kindred. Now the latter gentry, owing to the country in which they lived being very low and flat, could not see over the wall, and were unaware of what was within; while on the contrary, the denizens within the wall being favored with a mountain in the centre of their country, were enabled by ascending it to see the country outside their wall easily.
     There had long been a difference of opinion between the two sheep about the inhabitants beyond their wall. The younger of the two being of a somewhat sentimental character, contended that they should throw down their wall and let all their neighbors have free access to their beautiful country; that the very sight of such a country would change the wolfish and tigerish natures into peaceful and orderly ones. "No matter how they come in," said he, "so they come in, for the poor creatures are hungry and thirsty, and we have plenty for all."
     But the older sheep shook his head and said it was not reasonable to suppose that the simple passing of the wall would make them change their diet; and their hunger and thirst might lead to some unpleasant consequences. These discussions grew warmer, until one day the younger of the sheep said he considered it his duty to break down that wall whether the other was willing or not. The other knowing the nature of the wall was not alarmed, and told his companion he could not do it. "We shall see," said the younger as he lowered his head and rushed within all his force to butt the wal1 down. The shock was terrific-for the sheep. For the wall it was like the shock of a gnat flying headlong against a mountain.
     Hurt and angry the poor sheep gathered himself up and said that since the wall could not be thrown down he would go outside and by his example reform the Wolves and Tigers and make them herb-loving animals.
     So he departed and was never heard of again; and the wise old sheep ascending the mountain looked and saw no change in the outside inhabitants beyond a somewhat increased friskiness, as though they had just had a good dinner.
EXTRACT 1882

EXTRACT              1882



LETTERS TO THE EDITORS.
     "Here's richness," as Mr. Squeers used to say, and from a New Church (?) journal, too:
     "THE LORD has mercifully used Swedenborg's books as a corrective to my theology, which, according to the Word, was sadly astray. But while I earnestly recommend those who desire the true knowledge of doctrine carefully and prayerfully to read them, I freely lay them down for the heavenly influx, of which I had enjoyed much, before I saw them."-Zion, the Sunny Mount.
     Comment would be wasted.
     Philadelphia, Pa.      UNCHARITABLE.
PERSONAL PRONOUN "I." 1882

PERSONAL PRONOUN "I."       R. B. CALDWELL       1882

     A READER of your excellent paper called my attention to a short communication appearing in our January issue, in which the personal pronoun "I" appeared twenty-one (21) times. Does this indicate a tendency to self-hood in the New Church? or is it an eccentricity of a genius? or an attempt to be aesthetic? R. B. CALDWELL.
Hamilton, Ont.


26


PRIESTLY DOMINATION 1882

PRIESTLY DOMINATION       T. C. P       1882

     Your publishing Mr. Childs' views of the relations of ministers to their societies seems to me to indorse those views. To me, however, they are the utterances of a man who thirsts for power over others. It is the lust of dominion in holy things over the brethren; and I would rather be an isolated receiver all my time in this world, than worship under ministrations of such a man. Call no man master on earth, for one is your master in heaven and ye are all brethren. T. C. P.
Jefferson City, Mo.
MARRIAGE 1882

MARRIAGE       S       1882

     I AM well pleased with the January number of NEW CHURCH LIFE, especially with the sermon and the story.
     The subject of marriage is and ought to be the subject of the day; in no other way can the LORD'S New Church be permanently built up on earth, than in the way laid down in that sermon, and we need that this great truth be constantly sounded in our ears; not a sermon should be preached or published but should hear upon this great and important matter in one way or another. S.
Mildmay, Canada.
HUSBAND'S PROPERTY 1882

HUSBAND'S PROPERTY       Z       1882

     I AM much pleased with your paper, especially the article on "Marriage." I have been thinking lately on that subject, and on "last wills and testaments" of the husband. In the light of the New Church ought the property to be divided and the home broken up at the death of the husband, in order that heirs may receive certain portions of the property, more than at the death of the wife?
     If the husband and wife are supremely equal, is not the wife just as "rich" as the husband and should she not own the property left by the husband instead of his legal heirs?"
     Would it not be well for some well informed New Churchman to treat this question in the light of the New Church, as it would give clearer views of the marriage relation to many, and of the particular duties of husbands and wives to each other.     Z.
New Hampshire.
SERMON ON MARRIAGE 1882

SERMON ON MARRIAGE       X       1882

     Allow me to congratulate you and your readers upon the success of the LIFE, as shown by the enlargement to twice its former size. The additional columns thins given will enable you to make it more interesting and useful, and I trust will gain for it the increased circulation which it deserves to have in the families of the Church. This new step in its career was very appropriately marked by the publication of the able and impressive sermon on Marriage, by the late Rev. Richard Dc Charms. Its length may have prevented some of your readers from reading it throughout; and my particular purpose in writing is to call the attention of all (and especially of the young people of the Church) to this valuable sermon by one of the most profound and earnest ministers the New Church has yet had; and to earnestly request each and all to give it a careful perusal. For some reason, the particular doctrine so clearly set forth in the sermon, and drawn from one of the most explicit teachings in the Writings, has been rarely referred to in the pulpits of the New Church, and I think I may safely say never before brought out in a periodical of the Church. Very few of our young people have been distinctly taught that marriages between those who are of different religions, and especially between those who are of the Church, and those who are out of the Church, are accounted in heaven as "heinous," that is, enormously sinful. It is safe to say that hundreds of marriages have been contracted by young persons brought up in the New Church, with persons out of the Church (and that such marriages have been consecrated by New Church ministers), without the slightest idea on the part of the contracting parties that they were entering into a relation which in heaven "is accounted as heinous." I trust that the publication of this sermon will be productive of good results, not only in directly calling the attention of our young people to this most important subject, but in awakening in the ministry a greater interest in the teaching of a doctrine shown by Mr. De Charms to be one so vitally connected with the growth of the Church.     X.
Pittsburg, Pa.
"GOOD ENTHUSIASTIC SPIRITS." 1882

"GOOD ENTHUSIASTIC SPIRITS."       S. C       1882

     I noticed in your report of the meeting of the Illinois Association, that one of the speakers stated that "the Methodists are controlled by enthusiastic spirits, not bad spirits, but good ones." Now, I do not feel disposed to dispute the fact, that the Methodists and the other pietistic sects of modern Christendom are under the control of "enthusiastic spirits," but, I do question the statement that these spirits are "not bad" but "good ones." I have always supposed that "enthusiastic spirits" are necessarily always evil; and to speak of "good enthusiastic spirits" seems to me almost as absurd as to speak of "good devils."
     Can any of your readers refer me to a single passage in Swedenborg which gives the slightest warrant to the assertion, that "enthusiastic spirits" are ever anything else but evil?     S. C.
Pennsylvania.
NEW CHURCH BOOKS 1882

NEW CHURCH BOOKS       O. L. BARLER       1882

     The January number of the NEW CHURCH LIFE is received, and has been thoroughly read.
     I was not a little surprised at your statement on the first page, saying- "The Book Trade of the New Church has completely dried up; hardly a book is sold" (!!).
     I don't know what others are doing, but here are the figures for the books sold on my field of labor, in the past two years. I have sold-
     60 Vols. of A. C
     4     "     of Index to A. C.
     3     "     of" Documents of Swedenborg."
     456     "     of "Swedenborg Library."
     25     "     of Four Leading Doctrines.
     20     "     of H. H., A. R. and other Writings of Swedenborg.
     I have given away in the same time: 50 copies of the "Swedenborg Library;" 100 copies of Four Leading Doctrines, 150 gift books for the clergy and others-making a total of 868 vols. of Swedenborg Works sold and given away in two years.
     Of other New Church Books-Collateral Works-I have sold in the same time,
     55 Vols. "Intellectual Repository;" and more than 300 of other Collateral Works.
     So you see, I have sold, or given away, two books of Swedenborg's, to one of the Collateral Works disposed of, and the facts, as they are known in this State, at least, are not what you have been led to suppose they were. And this labor is bearing fruit, in these parts. I have a letter just received from my co-laborer in Coles Co., which says, "Some of the ministers here are beginning to complain, that the country is afloat with Swedenborg's Writings."

27


A good Presbyterian brother (who reads affectionately and understandingly the Writings of the N. C.), says- "let it float." And with no parade or vain boasting, we move along in our work, and go where we are welcome and invited, and teach in hope and charity.
     I was glad to note in your letter from Georgia, that our good brother, W. F. Pendleton of this city, in his visit south, preached to "the gentiles" there, in the Christian Church to large audiences, who "listened attentively" and that he found "the sphere pleasant" (it is what I find often), and that a good impression was made. Any good minister that goes out in the world with the love of GOD and man in his soul, will find some life of use (as a missionary) and pleasure in duties done. The sphere will be good.     O. L. BARLER.
Chicago, Ill.
SECOND COMING 1882

SECOND COMING       G. P       1882

     I FELT very much enlivened by the spirit pervading your January number. It will always be a spirit of peace, if the Writings are used according to their design, as a light given by the LORD through his servant Emmanuel Swedenborg; but whenever any one tries to adulterate that newly revealed light by his own sparks, he soon will find it creating jars and divisions instead of bringing about the union of good and truth.
      Your article on "Difficult Doctrines," treating of T. C. R. 779, is inmost timely, since that statement is, and will in the future be made more so, "a stumbling block for many." "He came unto His own, and His own received Him not."
      The LORD'S Second Coming is most clearly stated in Revelations, Chapter X and Chapter XII. the man-child is the Coming of the LORD by means of a man to exhibit the intimate connection of spirit and letter. The Coming of the LORD is also treated of in Zachariah, Chapter II.
     Not thinking it right to absorb too much of your space, I only want to say in conclusion, that the signs are accumulating every day, that the LORD has gone out of the temple, and that from henceforth He will be found in Himself, that is, in His Word and the directions, given to mankind through the LORD'S servant, E. Swedenborg. This will be the only true way of entering into the city, as the condition of the Old Churches sufficiently shows; and even in our own Church the fatality is most strikingly exhibited to the individual and the Church, by the harsh notes of discord we, of late, so frequently find in New Church organs, as soon as anything that worketh an abomination is brought into the LORD'S Church. We all know, or ought to, that we must lay down our lives, not in part but wholly, and we shall be enabled to take them up again anew and under no other condition will this latter take place. G. P.
      Illinois.
WHAT IS THE GOOD OF IT ALL? 1882

WHAT IS THE GOOD OF IT ALL?       J. C. B       1882

     I HAVE been wanting to speak a word in behalf of the Second Coming of the LORD ever since I saw the first copy of NEW CHURCH LIFE, but have been kept back by a knowledge of my deficiencies as a writer. I most heartily indorse what is said in the December number of NEW CHURCH LIFE, under the heading: "What is the Good of It All?"
     How often have I asked the same question, but in other language, such as: What constitutes a New Churchman? How is he distinguished from an Old Churchman? This is answered to my mind when I know from the Word that Goodness and Truth constitute a man-not of self; but of and from the LORD, for the LORD is Goodness and Truth, and Goodness and Truth are the LORD. It is written that no one can love the Person of the LORD, nor the person of anyone, but that which is in the person, Now, if this is the case (and I know it is), where is the LORD to be found? In the Old Temple, whose every stone is thrown down? or in the City of God (Doctrine of Life), whose foundations are precious stones? How can any one raise a question on these matters of faith? I answer-no one can but he who acknowledges no Divine Authority-whose vision is terminated with Swedenborg.
     There can be no extension of thought into any society in heaven, so long as the thought is kept in the idea of time, place and person. These must exist in what is natural, but never in that which is spiritual. No spiritual idea can ever be grasped and retained except abstract from all material things. I am led to ask, in view of these things will New Churchmen persist in talking and writing so munch to prove the historicals of the Word in the Letter? What difference can it make whether they are true or false? The body of any thing must perish before the spirit can be set free. I wish our ministers would preach the internal sense of the Word, and let those have the Letter who are not willing to have any thing else. The LORD can and does meet all states of innocence. Why do not they explain their quotations from the Word-that is-the meaning of words, such as JESUS, CHRIST, LORD, GOD, and many others that they use? Let the natural idea go; the Old Church is full of that. For the spiritual man, spiritual food is necessary; for the natural, natural food. Is it not easy for ministers to tell the people that JESUS is Divine Love and CHRIST Divine Truth and when united they constitute the LORD? Is there any thing else that has power to create? Whiny do they not tell us how (in the spiritual sense), the LORD is made flesh, i. e., how the Divine Love and Wisdom are made flesh by coming down into the comprehension of man (that which is finite), and then becomes simply good and truth? Then it could be easily understood how the LORD saves men, i. e., by good and truth it also would become very easy to show how this good and truth can be obtained, i. e., by shunning evils, and that shunning evils, or going away from evils, is going toward good-the LORD. After one has journeyed awhile toward the East, it will begin to grow lighter, that is, the LORD, as to truth, will begin to appear to light the country around.
     The case is far different when one journeys from the East: one soon gets into the plain of Shinar, then brick making begins; a tower is started, slime is used; all language (truth) is confounded, and a dispersion into all nations (evils), follows. Children can understand this. The Word says that wayfaring men-those going toward the East, although in the Letter-minced not err therein, for wherever there is a little child in the midst, there will be two or three gathered together, i. e., some degree of good and truth, for this is involved in "two or three" the LORD (Goodness and Truth), will surely hasten the day (state), when the children of Israel can leave Egypt and never more look back, and remember Lot's wife. It does seem to me, if any one is able to walk at all, he can and should hasten away from the Cities of the Plain.
     The above, no doubt, seems somewhat mixed, but it is plain enough to me.     J. C. B.
Livermore. Col.


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"HOW A MAN LIVES" vs. "WHAT A MAN THINKS." 1882

"HOW A MAN LIVES" vs. "WHAT A MAN THINKS."       SACERDOS       1882

     Your correspondent, on page 14 of the January number of the LIFE, advocates the notion held by many, that it is not very important what a man's doctrinal sentiments are, so long as he lives right. But in the light of the Heavenly Doctrines, it is seen that his ideas, on this subject, are turned up-side-down. To His Disciples the LORD says: "Ye shall know the truth, and the truth shall make you free."-John, viii. 32. And accordingly, the Writings teach that truths open the understanding.-T. C. R. 508. "That no man has any spiritual good from the LORD, but by truths derived from the Word"-A. II. 832. That "priests ought to instruct the people, and to lead them, by truths, to good of life."-H. D. 318. That "good is not good, unless it is conjoined with truth."- Doc. L. 37. "That truths are the means whereby the good of the love principle exists."-Doc. L. 39. That "the seed by the wayside (Matthew xiii. 4), is with those who care nothing about truths."-Ib. 90
     From these passages we see that it is a mistake for a minister of the New Church to put so much emphasis upon the question: "How a man lives?" as your correspondent does. His duty, as clearly defined in the Writings is "to instruct the people, and to lead them, by truths, to good of life." External appearances are very deceptive. A man may seem to live well, and yet be inwardly evil. A ravening wolf may dress himself up in sheep's clothing.-Matthew vii. 15. The question, therefore, should rather be: "Does the man acknowledge the LORD, and does he live according to the truths taught in the Word, and in the Heavenly Doctrines of the New Jerusalem?"
     The LORD alone knows what is the quality of a man's spiritual life, or how a man lives. We are to know the tree by its fruits; but we are not able to judge, as to whether the internal state is good or evil-A. C. 2284.
     The Writings teach that it is of great importance what a man thinks. "He must have true thoughts in order to have good affections, and the reverse. And a man cannot regenerated, except by means of truths. The light of truth alone can illumine the pathway of life. We read: "Faith is no other than a complex of truths, shining in the mind of man; for truths teach, not only that we should believe, but also in whom we should believe, and what we should believe."-T. C. R. 347.
     In the Arcana it is written: "When the LORD makes man new, He first instructs him in the truths of faith for without these truths he does not know what the LORD is, what heaven is, and what hell, nor even that they exist; still less does he know the innumerable things relating to the LORD, to His kingdom in heaven, and to his kingdom on earth, that is, in the Church; also what and of what quality are the things of hell, which are opposite to these."-A. C. 4538.
     "The life which has heaven appropriated to it, is a life according to the truths and goods of faith, concerning which man has been instructed; unless those truths and goods are the rules and principles of his life, he in vain expects heaven, howsoever he has lived; for without those truths and goods man becomes a reed, which is shaken with every blast of wind, for he is bended by the evil alike as by the good, inasmuch as he has nothing of truth and good firm about him, whereby he may be kept by the angels in truths and goods, and be withdrawn from the falses and evils which the infernals continually in act: in a word, the life of Christian good is what constitutes heaven, not the life of natural good."-A. C. 7197.
      These statements from the Heavenly Doctrines are in striking contrast with the manifestly false notion, that it is of little consequence what a man believes, so long as he lives well. A man cannot live well, unless he thinks aright; and the mind can only be enabled to think rationally in so far as it is enlightened by means of true doctrine. Is it not high time that all the authorized teachers of the New Church should lay aside all manner of sickly sentimentalities, and faithfully and sincerely perform their most sacred duty of instructing the people, and so leading them, by means of the truths revealed by the LORD at His Second Coming, to good of life.
     Toronto, Canada.     SACERDOS.
Title Unspecified 1882

Title Unspecified              1882



NOTES AND REVIEWS.
     
     WE are informed that the fourth edition of A Liturgy for the New Church, published by J. B. Lippincott & Co., has been exhausted and that, in a few weeks, a new edition will be printed.
Title Unspecified 1882

Title Unspecified              1882

     It is reported that Dr. John Ellis, of New York, is preparing a lengthy and exhaustive reply to the several criticisms of his position on the Wine question; Dr. Ellis, as is well known, being a strong advocate of total abstinence, and regarding wine as a pernicious drink.
Title Unspecified 1882

Title Unspecified              1882

     THE following notice appeared in the Public Ledger of Philadelphia, Dec. 81st: "NEW JERUSALEM CHURCH corner of Broad and Brandywine Streets. Sermon by the Rev. Chauncey Giles, at 10 1/2 o'clock, to-morrow morning, subject, the measure of our obligations to the LORD and how to cancel them."
Title Unspecified 1882

Title Unspecified              1882

     THE Christian Union, of January 5th, gives a brief notice of Mr. Beaman's new book, "Swedenborg and the New Age." It says: "It is rather early for sects to spring up among our friends, but this book discloses, if not the actual presence, at least the promonitory symptoms of the disease known as sect or sectional spirit. * * We gather from this volume that some of the Swedenborgians (a considerable number, we conclude, else such a book would hardly have been deemed necessary), hold that Swedenborg's writings are as truly Divine as the Sacred Scriptures; are the 'LORD'S Writings'; are 'the Word without the external sense'; and 'the LORD'S Second Advent'. * * * 'We propose to show,' says the author, 'and from The Writings themselves, that they are in no sense whatever the LORD'S Writings in any other sense than all men's writings are the LORD'S'; that they are 'in the fullest sense of the word, purely and exclusively Swedenborg's writings'; that 'they are not the LORD'S Advent in any other sense than that of a treatise on, or an explanation or instruction about the Advent'; that 'so far as the LORD was concerned in what He did for Swedenborg, Swedenborg was in no sense different from other men'; that 'he was, remarkable,' only, however, 'for the manner in which he received and used what the LORD equally gives to or does for all men.'
     It seems to us that this fair and decidedly sympathetic statement of what the author of "Swedenborg and the New Age" proposed to do in his book, contradicting in plain words many of Swedenborg's statements in respect to his own inspiration and the nature of his writings, is a criticism if not a condemnation of the work, more severe than anything that Mr. Beamans' reviewers will be able soon to utter against him.


29


Title Unspecified 1882

Title Unspecified              1882

"HEAVEN AND HELL," IN DANISH.
     WITH the December number of the Salem, a Danish New Church monthly, printed in Copenhagen, comes the following circular "Invitation to Subscribers. Emanuel Swedenborg on Heaven and its Wonders, and Hell. From things Seen and Heard. Translated from the original Latin. Second Edition.
     The original translation into Danish of Heaven and Hell was conducted by Rev. A. T. Boyesen, and appeared in Christiania, in 1868. The present edition is newly inspected and corrected, according to the original manuscript, by the undersigned publisher.
     The work, which will amount to about 54 sheets of medium-sized octavo, can be obtained of C. S. Tillge (Iversens Boghandel), 38 St. Kjobmayergade, in six packages of five and six sheets each, at the especially low subscription price of 75 Ore per package, or 4.50 Kroner for the whole work. The booksellers' price will be higher. The first delivery has already appeared, and can be found exposed for inspection by most of the booksellers in the country. W. WINLOW.
Director of the Immanuel Society of the New Jerusalem Church in Copenhagen.
Copenhagen, July, 1881."
APOCALYPSE REVEALED 1882

APOCALYPSE REVEALED              1882

     IT is interesting to note the labors that have been bestowed upon the Apocalypse Revealed by the critical scholars of the Church. Dr. Immuanuel Tafel, publishing in succession the Arcana, the Divine Love and Wisdom, the Spiritual Diary, the Adversaria, Divine Providence, True Christian Religion and minor works, all in Latin, died in the midst of the publication of the Apocalypse Explained, and never reached the Apocalypse Revealed.
     Hence the students had hitherto to use the Latin edition of this work, full of errors as it is. For as we learn from Robsahm, Swedenborg's friend, the proofsheets of the Writings were "corrected very badly, so that printers' errors occur very often. The cause of this, he said, was that the printer once for all had undertaken the proof-reading as well as the printing."
     But, although Dr. Tafel has not given us a corrected Latin edition of the Apocalypse Revealed, he has noted the typographical errors in a table affixed to his German translation of the work. Le Boys des Guays likewise published with his French translation a "Table of typographical errors of the Latin text," consisting of two parts, the second of which contains such errors "as could not be recognized at first inspection." These tables of our eminent Continental scholars, differing from each other in some particulars, were probably intended as helps to the editor of a future second Latin edition.
     This second edition has been published by the American Swedenborg Printing and Publishing Society, the thorough and competent Dr. S. H. Worcester again acting as editor. Whether he has profited by the two scholars that preceded him, we know not, but a comparison of his Table of Corrections with those of Tafel and Des Guays reveal differences which the critical scholar will find it interesting to trace. This new edition of the Apocalysis Revelata is a more complete specimen of what the Society intends to do with all the Writings than is the De Charitate, which was published by it a few years ago.
     The edition is gotten up apparently with the design of having it in the highest style of typographical elegance. But it would have been much more in accord with good1 taste, and much better for the eyes, if heavier faced type had been used; and moreover owing to the fact that, in the words of the preface, the editor used such a variety of letters with which the eyes of the reader could most easily follow the truth revealed through the writer, the work presents a very checkered and displeasing appearance. Still it has the redeeming feature that, thus, as we have already found, much time is saved in turning to it for reference.
     This fact appears especially in the case of the Apocalypse Explained. The student of the Writings has often complained of the difficulty of finding some small but important sentence or some Scriptural passage in numbers sometimes extending over twenty pages. As we see from the advance sheets of the Apocalypsis Explicata, at which Dr. Worcester is now engaged, he has subdivided the long numbers according to the subject matter, and thus reference to it becomes much more easy, time-saving and satisfactory.
     To come back to the Apocalypse Revealed, the American edition comprises Swedenborg's own Index to the work, and this renders it so much more valuable. It is the same index which we have in our English translation of the Apocalypse Revealed. The Index of the Memorable Relations which we find in some of our translations was not written by Swedenborg, but was made by Le Boys des Guays whose invaluable indexes to various works have so largely been used by the editors of English translations. In a prefatory note to this index of the Memorabilia, he says: "In his work on the True Christian Religion, Swedenborg has given an index to the Memorabilia which are contained therein. This he has not done for the Apocalypse Revealed. Now since the greater part of the Memorabilia of the Apocalypse Revealed have been reproduced by the author in the True Christian Religion, the index of this latter work has served to compose a large part of the index which we present herewith for the thirty-one articles composing it, twenty are taken from the index of the True Christian Religion, and consequently belong to Swedenborg. In order that they may be more easily distinguished, we have given the number of the order of the True Christian Religion at the end of each of these articles; and moreover have enclosed the eleven other articles in brackets to indicate thereby that the analysis of these Memorabilia is not that of the author." In like manner Le Boys des Guays completed Swedenborg's index to words, subjects, etc., by inserting in brackets references to words not there given.
     To show the immense care and labor this French scholar devoted to the Apocalypse Revealed, and the consequent value of his work, we may mention that in addition to the three tables of which we have spoken, he has added 4th, A table of words the signification of which is confirmed by numerous passages in the Word; 5th, A table of propositions confirmed by passages of the Word; 6th, A table of two-fold expressions, one of which relates to good, the other to truth; 7th, A table of two-fold expressions, one of which is celestial, the other spiritual.
     While Le Boys des Guays, so far as concerns the publication of the Writings, confined himself to the translating of them, and thus perfected them as works of reference, Dr. Tafel divided his the between editing a Latin edition of the Writings and translating them into German. While we thus do not find his translation of the Apocalypse Revealed so replete with tables of reference, we find in it another feature of striking practicality and importance. At the end of his work, we find a Table of Contents, which mainly consists of Swedenborg's Summary Exposition (prefixed by him to every chapter) in a continuous running order, so that one can at any the read the unbroken internal sense of any chapter or verse of the Apocalypse, without being interrupted at every step by a recital of part of the text.


30



     As translations, both the German and French translations are almost beyond reproach. Unfortunately we cannot say the same of the English translations, even of the one presumably the best: that of the Rotch edition, it being tainted by pandering to the Authorized Version in place of giving a translation of Swedenborg's version of the Scripture passages.
     As the Church advances, this will, no doubt, be remedied, and as new improvements will constantly be made in the publication of the Writings, the labors of all the scholars of the Church will be embodied in every edition, and the ministers of the Church will have ever increasing facilities for making their sermons thorough expositions of the internal sense of the text, and turn away more and more from the Old Church practice of giving their own exposition of the same.
News 1882

News       Various       1882



CORRESPONDENCE.
     SAN FRANCISCO, CAL.-Encouraged by the success attending the formation of "Young Folks Clubs," in the East, the younger members of our congregation have formed a club for the purpose of advancing their interest in the Doctrines and Life of the Church. So far the movement seems to be a perfect success, and a lot of latent talent has come to light, which is truly surprising.

     NEW YORK (GERMAN SOCIETY).-Sunday, Dec. 18th, 1881, was a memorable day to our Society. Pastor L. H. Tafel, of Philadelphia, baptized fifteen adults and one infant. The candidates were young people, who for nearly two years held doctrinal meetings, and had now come to the conviction that it was best to entirely separate from the Old Church and to take the sign of introduction into the New Church. After the baptism the Most Holy Sacrament was administered to about forty communicants.

     LOS ANGELES, CAL.-The New Church has not as yet obtained much of a foothold here; and no New Church services are held anywhere in Southern California so far as I am aware, except at San Diego, where meetings are held at private houses. Swedenborg's works are in the Los Angeles Public Library, and seem to be in much request. One New Church family has moved here lately from Wheeling, W. Va., and it is seldom there are not one or more New Churchmen sojourning here temporarily, especially during the winter season, when our delightful climate attracts many strangers from the snow-bound East.          J.B.N.
January 9th.

     WASHINGTON, D. C.-The young people of this society outdid themselves this year in the Christmas decorations, and our little Gothic temple never looked more attractive.
     The tree, also, which was lighted on Saturday evening, was loaded with pretty and useful presents, which were distributed after the singing exercises had taken place.
     Dec. 28th, we had an Authors' Carnival at the Spencerian Business College. The rooms looked a perfect fairy-land. Arched recesses formed of evergreens with the names of celebrated authors in bright gilt letters over them were well filled with characters taken from the respective writers. Hamlet, Ophehia, King Richard; Lalla Rhook, Zuleika, and the Minstrel; Minnehaha, Hiawatha, and Evangeline; Tennyson's Princess, and many others. Dancing was the feature of the evening, and was indulged in by old and young alike.
     Mr. King from Baltimore, preached for us on the 8th inst., a very interesting sermon. B.

     DETROIT, MICH.-The following card was recently sent out to each of the members and friends of the New Church in Detroit and vicinity: "The Detroit Society of the New Jerusalem, having leased their place of worship to the Michigan Association, the Rev. Dr. Hibbard, presiding minister of the Association, will open the Church at the corner of Cass Avenue and High Street, on Sunday, January 1st. Services will commence at 11 A. M.; Sunday School will follow the services at 12-15. All who desire for themselves and their children instruction in the doctrines of the New Church, and to cultivate their life in shunning evil and doing good in harmony with their brethren, in the spirit of peace, are invited to attend and to unite in the worship of the LORD, and in performing and sustaining the uses of the Church. And may the beginning of the New Year be also the beginning of a new and better state of life within us all."
     In accordance with the spirit of this circular, the Church was opened on the 1st of January. Services are being held every Sunday, with indications of peace and progress. The congregation numbers about 50; and the Sunday School between 30 and 40.

     SCRANTON, PA.-The NEW CHURCH LIFE is a welcome visitor to a few of us in Scranton, and I think we ought to be represented in your Correspondence column.
     We have no regularly organized Society here, but for a number of years the receivers have met in private houses and held services, each Sunday, consisting of the regular order of worship, in the Convention Liturgy, and reading a sermon. Time and space, however, have made their corresponding changes, and during the past three years several of our most active and intelligent members have located elsewhere, and for other causes our meetings last year and this have not been held so regularly.
     We have now in members about twelve New Church receivers in our nucleus, members of half as many families, and to this number we can add say a dozen children of New Church parentage. A Sunday School organization is kept up by two teachers eminent in the usefulness of their profession.
     The Rev. J. E. Bowers visits us in his missionary tour through Pennsylvania about twice a year, and in this way we are not left entirely isolated.
     Each visit he has baptized two or more into the LORD'S New Church; this fact, with similar results at other points, would indicate that the missionary work is meeting with success, and should be substantially encouraged.
     In the way of New Church periodicals, the Messenger has the largest circulation. The Magazine and the LIFE have subscribers here, and the Words is also regularly received.     H.
January 19th.

     CHARLESTON, W. VA.-TO me, thus far, the New Year has been most "happy." This state is caused by a fuller or more complete entering into my use. On the first day of the New Year, the New Church people of Charleston, Mr. Cabell Earley, of Lynchburg, V a., and several others more or less interested, came together for Divine worship, and to lay the "corner-stone" for regular weekly New Church service. This corner-stone of the New Jerusalem received no dressing from the workman's hammer; for the beauty and splendor of it, as found in the original quarry, were so delightful that I thought the least stroke from my hands must only leave upon it the horrible imprint of proprium; thus, to cause a precious stone to appear common.

31


The subject of my discourse was, The New Church or the Second Coming of the LORD. As the stone which is to become the head of the corner appeared most transparent from celestial splendor, in the original Divine form, I could not presume to "smooth" it by my own chisel; nor could I dare to hew out a cavity, into which "sermons" or "tracts" should be deposited.
     We have also commenced a Sunday School. I also opened a week-day school Jan'y 4th. The use I have in view with the school, is, to educate the children of the New Church, and such other children and youth as may be entrusted to me. There are now eighteen pupils attending, and several more to come in soon. I feel much encouraged with my work. But what can be accomplished in developing the New Church here, the LORD alone knows.     E. I. K.
January 11th.

     PHILADELPHIA, PA.-The annual meeting of the Society of the Advent was held on the first Monday in January. The Pastor, the Rev. L. H. Tafel, in his report, stated that the membership of the Society is 95, with an average attendance at worship of 86; that 12 persons have joined the Society during the past year; and 2 members have died. There have been 10 baptisms and 11 confirmations. The Sunday School numbers 102, including teachers. German service has been held twice a month in the evenings. The report stated that the attendance of the young people's class, held Monday evening, is good, but that the attendance at the class on Wednesday has diminished. The Pastor makes regular quarterly visits to the New York German Society, to administer the Sacraments.
     After reading of the report the officers of the society, whose terms had expired, were all re-elected.
     It was then suggested that a committee be appointed to attend to having some much-needed repairs made to the church building. This led to some discussion, and it was shown that this was one of the duties of the Trustees. It seems that these officers have heretofore been rather more ornamental than useful, as one of the three who was present said he did not know who his brother Trustees were. A motion was carried, authorizing them to make the needed repairs after obtaining estimates and consulting with the Council of the Church.
     The Reporter would modestly suggest to the members of the Society of the Advent, that it might be well for them to take a little more interest in the external affairs of the Church, and when a general meeting is called to attend it. At this meeting there were only 16 persons present.

     BALTIMORE (GERMAN SOCIETY).-We thought it would be better to let Christmas pass before letting you hear from us again, so that this matter could be added, and make our little report rather more full. Outside of the Christmas Festival of the Sunday School, which occupies the mind just now, we have three items, which may prove of more general interest. The one is the fact that the annual fever, which seems to create Fairs and Bazaars, took hold of our ladies' society, and induced them to add to the calendar of the external Church one of those ambiguous marks, with the pecuniary results of which the society is well satisfied. The second item is that the young people will resume their meetings every first Monday of the month, for the sake of instruction and amusement. The third item is that the worship on the 29th of January, will take in a Thanksgiving form, to celebrate Swedenborg's Birthday.
     As to our Christmas Festival in the Sunday School, it passed off somewhat in this wise: About half-past five on Sunday (Christmas) evening, the children had all come together, as well as adults, who had come to look on. In all there were about 150, I suppose. The services opened with a Christmas Hymn, rendered by the choir. Then the Word was opened, and after prayer, the usual lesson read. Then came an address by the Superintendent, naturally on the subject of Christmas, and after this a large number of recitations, as has been customary in the Sunday School, I believe, ever since it originated. A rather new feature was that the recitations were all from New Church sources, both English and German. These exercises were interposed by songs by the school, soprano solos, and other songs by the little ones. The tree alight, the gifts were presented to the scholars and with each a Christmas Card, as well as a little card, containing number 10,325 of the Arcana, that is, a list of those Books of the Word, which contain the internal sense. After this and more singing, the children departed in a joyful and happy spirit. R.

     CHICAGO, ILL.-The Church work here under the charge of the Rev. Mr. Pendleton, assisted by the Rev. Mr. Bostock, is steadily progressing. The average attendance on Sunday worship slowly but surely increases, and the members of both the North and West side congregations are becoming perceptibly more interested and earnest in the Church life.
     Our Pastor and his assistant still pursue the plan adopted last fall of officiating one at the West and the other at the North side place of worship one Sunday, and the next Sunday each officiating at the other place of worship.
     At present Mr. Pendleton is delivering a series of sermons on the LORD, and Mr. Bostock a series on the commandments.
     On each Communion Sunday we have a special service in the afternoon at the West side temple, so that the ministers of both congregations are enabled to partake of the sacraments together. On and after next Sunday the hour of beginning worship at the West side temple will be half-past ten, and the Sunday school will commence at twelve o'clock, instead of being held before church, as heretofore.
     There is a doctrinal class at the North side chapel every Sunday evening, conducted one week by Mr. Pendleton, and the next by Mr. Bostock. The West side doctrinal class is held at the house of Mr. Blackman on Thursday evenings.
     The various classes, which, with a half-hour for lunch, and another half-hour later on for recess, before the singing class, occupy from five to half-past nine o'clock every Friday evening, are well attended, especially the singing class, which commences at eight o'clock, and continues one hour and a half. This class is conducted by Mr. Blackman, and the improvement in the singing on Sundays resulting from his instruction is quite noticeable.
     We have had but two general social meetings so far this winter, both at the house of Mr. Blackman, but they have been very enjoyable meetings. The first was in the early part of December, and the other was a New Years' eve meeting, at which last meeting we followed substantially the plan adopted by us at the meeting of a year ago, and if a decided success augurs aught, an annual celebration of a similar nature bids fair to become an institution with us.


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     On Christmas day, at the West side temple, the wedding of Mr. Seymour G. Nelson and Miss Annie Florine was solemnized, Mr. Pendleton performing the ceremony, at the close of which the happy pair turned and faced their assembled friends, who then had an opportunity of stepping forward and tendering their congratulations.
     A Christmas festival took place at the West side temple, on Monday, the 26th, and there was, as is usual on such occasions, a number of happy children, a beautifully decked and lighted tree, lots of candy, ice cream and cake, also some oranges and pop-corn. The tree, which was in one corner of the room, was at first hidden from view by a curtain, which was removed at the close of the services. The service used was the one given in our liturgy, with a few Christmas Sunday-school songs, and the addresses were by Rev. Messrs. Pendleton, Hibbard and Bostock.
     On the morning of Dec. 16th, John Severtson departed to the other world, after passing a night of severe pain, caused by his having been most shockingly torn and mangled the evening before while riding home from work on a locomotive. He was a young man twenty years old, and had been for some years a member of our Sunday School, and of late had taken an active part among our young people, and to all appearance was becoming an earnest New Churchman. His funeral took place the following Sunday, from the residence of his parents. Mr. Pendleton conducted the services.
     Last Sunday took place the funeral of little Johnny, aged seven years, the only child of Mr. and Mrs. Johnson, who are members of our congregation. He had been taken from this world but a few days before, after a short illness from diphtheria, and his parents and relatives, while sorely missing his dearly loved presence, rejoice to know that the little fellow is to be educated and brought up shielded from all harm in the home of the angels.
January 20th.

     LONDON, ENGLAND.-At the beginning of a new year it is pleasant to be able to record signs of new, that is increasing and intensifying, life in the New Church.
     First, I may mention that our Magazine takes a fresh departure this year. The old editor has resigned and the old name has been forsaken. As to the editor, Rev. W. Bruce, whose literary labors for the Church are so well known and prized, not only in England but we believe with yourselves, we can only lose his services within regret, and desire for him peace and rest in the eventide of his earthly life. The name "Intellectual Repository" adopted, we suppose, to distinguish the magazine from the other Repositories that were not intellectual, we part with much less regret. It always had in our ears a ring of impudent assumption which the present title "New Church Magazine" is happily not possessed of. But a new title is not the only thing necessary to improve a magazine, and the new editor, Rev. R. Storry, mindful of this fact has enlisted the services of some of the ablest writers in the Church, and set out with a definite programme for his first volume.
     Last year the color of the Magazine cover was changed, but the circulation was not increased; let us hope that the more radical and internal change now adopted will have a better effect. The first number is certainly brighter than the "Intellectual" used to be and if it can only go on improving and not become borne down by the weighty matters it has to deal with, we may hope to possess in England a readable Magazine dealing with matters of real interest and heartily appreciated and supported by the Church.
     Other signs of new life and progress are to be found in one or two new institutions and spheres of activity, to which the latter part of last year gave birth.
     The month of November, 1881, will be a red-letter one in the annals of the New Church. It saw the foundation stones laid to two New Church buildings, and also the organization of the New Church Orphanage in England.
     First, in order of date, 7th. Nov., just under the shadow of our Crystal Palace, in the suburban parish of Anerley, as the result of the missionary efforts of Mr. Richard Gunton, under the direction of the Missionary and Tract Society, the foundation stone of the Anerley Society church was laid.
     For somewhat over a twelvemonth, services have been conducted in the neighborhood to increasing congregations. Interest was first excited by week night lectures. The lectures led to the request for regular Sunday services. And this led to the hiring of the Vestry Hall of the parish. Considerable opposition was given on the vestry meeting, to this proposal, for letting a public hall for worship by a sect; and such a sect; but the majority were in favor of the use of the hall being granted, and regular services were conducted there accordingly.
     The opposition appears to have acted beneficially in at least two ways. It called public attention to the services, and added to the number of attendants, and it stimulated the efforts of the leaders towards providing a permanent building. The Anerley Society is now an accomplished fact, and Mr. Gunton, who may be called its founder, is its first minister elect.
     At Snodland, in Kent, where a new Church Society has existed for a number of years, to meet the increasing wants of the Society a new building was needed, and by the generosity of one of the members, Mrs. Anna Maria Hook; the want was met, the foundation stone was laid on 11th November.
     The donor, who was to have laid the stone, was prevented by illness from being present, and the ceremony was therefore performed by her daughter, only a few days after the death of Mrs. Anna Maria Hook was reported. So that she who probably more than any other most desired to see the wants of the Society supplied, was not permitted either to lay the foundation or to see the superstructure. It is natural for regret to arise in our minds under such circumstances, and perhaps natural only. Who can doubt that she now sees "a house not made with hands, eternal in the heavens," and enjoys more keenly than she could on earth the results of her labors.
     But I am afraid my letter is growing tedious, and I will only mention very briefly the two remaining institutions.
     First, the New Church Orphanage, which was instituted on 25th November.
     I believe you have recently started a similar scheme in America; if so you will be glad to hear that we are following in your footsteps.
     And last, although not least, the New Churchmen at the north of London have organized a debating society, which has the double advantage of training our young men in the practice of public speaking, and of bringing new light to bear upon the discussion of political and social matters. It also brings together members of different societies, and makes a pleasant reunion.
     All this is eminently satisfactory and healthful, and I hope during the year to have much to communicate of the doings and successes of these various efforts.
"AUXILIARY."
Title Unspecified 1882

Title Unspecified              1882



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NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, MARCH, 1882.
     THE following appeared lately in the Morning Light: "A New Church lady at Southport was recently visited by the clergyman of a large Established Church in that town, who gave as his plea for calling, that she was in his parish and did not attend the Church. 'I go,' said she, 'to a little place of which you know nothing.' 'Where is it?' asked he. 'In Duke street.' 'Oh,' said he, 'you are a Swedenborgian!' 'Why,' replied the lady, 'I did not think you would know what that was.' 'Oh yes,' said the clergyman; 'I often read Swedenborg, and have his works.' Thus are the truths of the New Church leavening a portion of the Christian Church." Surely the Morning Light must have used these words ironically, since in the explanations of the parable concerning the leaven we read that "leaven signifies falsity" (A. C. 7906), and other statements of like import.
Title Unspecified 1882

Title Unspecified              1882

     A discussion in the N. J. Messenger, regarding the existence of Conjugial Love, was left apparently as a matter of individual opinion. We have it settled by doctrine. "Conjugial Love no longer exists on earth. But it will be resuscitated with those who will be of the New Jerusalem."-Index Posth., C. L.
SOLOMON BAUMANN 1882

SOLOMON BAUMANN              1882

     ANOTHER earnest and devoted laborer in the New Church has been called away unexpectedly. Solomon Baumaun, missionary of Switzerland, was fatally injured by a fall and died after severe suffering, January 23d, 1882. He was formerly superintendent of an orphan asylum in Speicher, but was induced by Mr. Mittnacht to devote himself to the cause of the New Church. Accordingly he resigned his position, and began his missionary labors with the beginning of the year 1876. Although his field of labors extended over the whole of Switzerland, his principal stations were Zurich, Wienacht and Herisau. In the same year he procured the services of a publishing house for spreading New Church literature. In the year 1880 he opened a book-room.
     Mr. Baumann seems to have worked with considerable success. His reports and lectures, as well as the opinions concerning him of prominent New Churchmen in Germany and Switzerland, show him to have been an earnest and sincere servant in the Lord's Church, and to have conscientiously worked according to his convictions. He seems to have had a fair view in regard to the Second Coming and the state of the Christian World; but in regard to the priesthood, his views were those prevalent in Germany. He was one of the five self-ordained lay-preachers, who were appointed in Germany, in the year 1876, to perform the ministerial duties of the Church, calling themselves deacons ("kirchenvor-steher"), thus intentionally or unintentionally indicating that they were not priests, but lay-preachers. Mr. Baumann was highly esteemed, and his ability acknowledged by the most prominent members of the Church in Germany and Switzerland. He had the rare privilege of baptizing an Israelite, by the name of Nathaniel Israel, into the New Church. It may also be an item of interest to mention that a Hindoo gentleman, a Buddhist, who visited Mr. Baumaun, also showed some interest in the New Church.
     Mr. Baumann met with some sad occurrences during his career. He was drawn into the "Herisau-Schweizer-Verein" difficulty, and, as we know from reliable sources, was made to suffer undeservedly. About five weeks previous to his death he fell, and Tuesday, January 7th, he came home, complaining of severe headache, and the physician thought that it came from a concussion of the brain, caused by the fall. On the 23d day of January, 1882, he died, in the forty-fourth year of his life.
LIBERALITY 1882

LIBERALITY              1882

     THE speeches and addresses delivered in various parts of the country, on the 100th anniversary of the birthday of the late Dr. Channing, have been collected and published, making a handsome memorial volume. In the address of the Rev. Henry Ward Beecher, we find several incidental references to the New Church, which may prove of interest to our readers. Referring to the decay of bigotry and sectarian spirit, Mr. Beecher says: "I remember when you could not get a minister of the Episcopalian Church, and of the Unitarian, and of the Universalist, and of the Swedenborgian, and of the Baptist, and of the Congregationalist, on to a common platform. You could scarcely do it on the Fourth of July, and it was a wonder then that they did not fight. . . . Time and the world do move. Changes have been wrought."

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Our readers will observe that Mr. Beecher here displays a truly liberal spirit; he places the Swedenborgian among the other sects of Christendom, and actually mentions them before the Baptists and Congregationalists. Have we not reason to be thankful!
     Mr. Beecher thinks that religious systems are best judged by the lives of their followers: "I go into the Unitarian Church. I want no better Christians than I find there. They are orthodox, sound, by every Christian man and every Christian woman among them, that makes piety beautiful in the eyes of mankind. I go into the Swedenborgian Church. Brother Ager is a good enough Christian for me. He is soundly orthodox, whatever he believes. No matter about that. I don't care what a man believes. What is he? That is my question. I say what a man is is his confession of faith." This, too, is very liberal on the part of Mr. Beecher. But it strikes us that we have some where heard something like these sentiments before. They remind us somewhat of the utterances of the "lately reverend" Mr. Miln of Chicago. He, too, was very liberal; he, too, cared nothing about belief, but he has gone somewhat farther than Mr. Beecher.
AUTHORITY vs. DIFFICULT DOCTRINE 1882

AUTHORITY vs. DIFFICULT DOCTRINE              1882

III.
     ONE of the most Difficult Doctrines for all nonconformists to the Authority of the Writings to make any straight sense of, is that concerning the relation of truth to a good life. The mania among them just now, caught from that of the Old Church seemingly, is for a sort of "charity alone "-A. E. 232. I will quote the passage as it seems to describe the state well. "A few words shall now be said concerning charity alone. Charity regarded in itself is a spiritual affection, but charity alone is a natural affection, and not spiritual, for charity itself which is a spiritual affection is formed by truth from the Word, and in proportion as it is formed by those truths in the same proportion it is spiritual; but charity alone, which is a natural affection, is not formed by any truths from the Word, but exists with man from hearing discourses, without on his part truths, and without learning them; therefore, charity alone: is also without faith, for faith has respect to truth, and truth to faith."
     We have here the state described, and its defect pointed out, that it is not formed by truths, and must therefore be merely natural. The Doctrine not only here but everywhere, is that there can be no genuine spiritual charity or good of life, that is not formed by truths-A. R. 832; A. E. 240, 156. The teachings make this so unmistakably clear, that it is astonishing that any one who ever reads them at all can fail to see it. That Old Churchmen, without truth to guide them, should fall into this, now so popular heresy, whose motto is, "No matter about the faith so that the life is right," is not surprising. But that any receiver of the New Church teachings should suffer himself to be befogged by this sphere, passes understanding. In A. R. 705-6, we read, "Now these things follow in order: for what goes before relates to the LORD'S Advent, and the New Church, as also to the opposition it will meet with from those who are of the Old Church; and, inasmuch, as combat is at hand, they who are in truths from the Word, are admonished to abide in them, lest they fall in the conflict spoken of in the next verse." Then after a warning, "Lest they should be with those who are in no truths," there follows this pointed, nay, startling teaching, "These observations are for those who will be of the LORD'S New Church, that they may learn truths and abide in them, for without truth their connate evils, which are infernal loves, cannot be removed. A man may, indeed, live like a Christian without truths, yet only before men, but not before the angels. The truths which they should learn are concerning the LORD, and concerning the precepts according to which they should live." Comp. 297, 162, 380. In A. E. 242, we read, "The circle of life of man is to know, to understand, to will and to do." We are told in regard to truths that, "At the present day they must be first learned, to be known"-A. E. 896; Comp. 3141, 3698.
     We hear a great deal about the duty of priests to lead their people by good. The teachings of the Doctrines is that, "they are to teach by truths, to the good of life"-H. D. 318. The truth must always lead to true thought and thence to true willing and doing. The idea of pouring goodness into people, or French-polishing it on them, is utterly repudiated by our teachings. On the contrary, we are earnestly warned against trying to be good directly; but exhorted instead, to shun evils as sins in the knowledge and obedience of the truth. In A. E. 1152, we read, "It was said above that it is a law of the Divine Providence, that man himself should compel himself, and by this is understood that he should compel himself from evil, but it is not understood that he should compel himself to good; for it is granted to compel himself from evil, but it is not granted to compel himself to good which is in itself good." Then after reasons and examples, too long for our space, it follows: "But when man compels himself to abstain from evils, he then purifies his internal, and when this is purified, he does good from freedom, nor does he compel himself to do it. * * * It appears, indeed, as if there was a connection between the principle of man's compelling himself from evil, and the principle by which he compels himself to good, but there is no such connection." This very conclusive statement is particularly illustrated as regards each evil in the conclusion of the chapter on the "Decalogue explained," (T. C. R.) In A. C. 7197, we read, "The life which has heaven appropriated to it, is a life according to the truths and goods of faith, concerning which man has been instructed; unless those truths and goods are the rules and principles of his life he in vain expects heaven, howsoever he has lived." This does not give much encouragement to those who follow the popular motto of the Old Church world, "No matter about the faith so that the life is right."
     But, say those whose minds have been befogged by this false maxim, how about those whose faith is wrong-Old Churchmen, Gentiles, etc.

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Must they be lost for their false faith? Of course a true New Churchman, with any reasonable degree of reading and understanding of the Doctrines, knows better than to ask such questions as this, he knows that the Doctrines teach nothing more positively than that all simple states among the mass of such, especially of Gentiles, are kept by the LORD in a salvable attitude. We are told very particularly how this is, and it is all very simple and plain. There is an attitude by which all, of them may make even their wrong faiths, so far as for the preservation of simple salvable states, true faiths. There is that in them all, which each may for himself so turn. The LORD has mercifully provided that there shall be elements in them all, that may direct the simple in heart to look to the Divine, and to shun evils as sins against Him.
     "They, who are without the Church, and still acknowledge one God and live according to their religious principles, in a certain charity to their neighbor, are in connection with those who are in the Church, for no one, who believes in God and lives well, is condemned "-H. D. 244.
     In A. E. 1177, it is shown at length, how among all religions, enough of true faith has, in the Divine Providence, been derived from Doctrines originally given by revelation, to afford to every one who desires it, ideas of these two essentials of a true faith-a God and His precepts. We are told, A. E. 1179, "The man, who from a religious principle, lives according to the above precepts, although in the world he knows nothing of the LORD, nor anything more from the Word, yet he is in that state as to his spirit, that he is willing to become wise; wherefore, after death, he is informed by the angels, and acknowledges the LORD, and receives truth according to affection, and becomes an angel. Every person who is of such a character, is as one who dies an infant, for he is led by the LORD, and is educated by the angels. Those who, by reason of ignorance, and because they were born in a particular part of the earth, have been principled in no Divine worship, are also informed after death, like infants, and according to their civil and moral life receive the means of salvation."
     Let us notice that those who die in ignorance are not regenerated and prepared for heaven without truths more than others, nor until they are in possession of them by instruction. They come into the other life like infants. This agrees with all the other statements of the necessity of instruction in order to regeneration and fitting for heaven. A. E. 340 tells us that the good are not in heaven until they are instructed. C. L. 339 tells us that a Christian has the faculty above a man who is not a Christian of being able to be regenerated, and thus to become spiritual; so that other things being equal, it is better that men should receive their instruction in Christian truths in this life. But in the Old Church Christian world, other things are not equal, in consequence of there being "no Church because no religion" T. C. R. 389. "Few are at this day regenerated" -A. C. 3153. "Few approach the LORD directly" -A. R. 504. "Falses make the worship of the LORD displeasing"-n. 481. "A majority of Christians are corrupt"-n. 263. "There is a loathing of interior truth"-A. C. 5702. See also A. C. 3489 for a full description of the state of consummated Christendom, wherein appears another fact too often overlooked by us, that the inward aversion to the LORD and hatred of the neighbor prevailing in Christendom may not at all appear in the exteriors, but may seem on the outside to be a very pious and good life, so that we cannot judge from what we see of the good lives that men seem to live who are in the prevailing falsities, that they are in genuine spiritual good. The seeming good life of one at least who has the knowledges of the New Church concerning the LORD and life before him, and yet still continues in his old falsities, may always be taken with a grain of caution; and in any case whether there is a particle of genuine good in a seeming good life, must after all depend upon whether there is any genuine faith that "approaches the LORD alone, and at the same time repents of evil works "-A. R. 69. Of such only can we say "This is my brother, I see that he worships the LORD alone and is a good man "-A. C. 2385.
     Of unacceptable doctrine at another time.
NEW CHURCH AND THE OLD CHURCH 1882

NEW CHURCH AND THE OLD CHURCH       Rev. R. DE CHARMS       1882

     "Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues."-Rev. xviii. 4.

     ALLUSION is here made to spiritual Babylon, by which is specifically meant the Roman Catholic religion. And the text is "an exhortation from the LORD to all, as well those who are in that religion as those who are not, to take heed not to connect themselves with it by acknowledgment and affection, lest, as to their souls, they should be joined with its abominations and perish." The exhortation is to the LORD'S people; and by the LORD'S people are meant all who approach Him in spirit.
     The reason why these should come out of Babylon, is, lest their good should be defiled by the evils and falses which flow from that love of dominion and that love of wealth which constitute Babylon in the spiritual sense. Such evils and falses are signified by "her sins" and "her plagues," of which the LORD'S people are forewarned not to become the partakers and the recipients.
     But although specific allusion is made in the text to Babylon, yet there is a general reference to the whole of the Old Christian Church, because the whole of it is more or less consummated by the prevalence of the same evils and falses by which the Roman Catholic Church is destroyed. And we may therefore draw from our text the doctrine that the members of the New Jerusalem should separate from all consociations with the members of the old Christian Dispensation. For the Apostolic injunction to the early converts to Christianity cannot be wholly powerless to the receivers of any new Dispensation in respect to consociation with the members of a previous and consummated one.

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And the Apostle Paul says to the Corinthians, in evident allusion to the express command of the LORD: "Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"
     The argument for this is, that the Old Church is a dead carcass, and therefore any who remain in it when made conscious of its state, must die with its corruptions. Moreover, the eagles are gathered together about it, and any who remain in it must become their prey. The Old Christian Church, as a spiritual body, is now become totally void of all genuine charity, and is. therefore filled with sharp-eyed reasoners, who by ratiocinations from the mere letter of the Word are endeavoring to make false doctrines appear like true ones, and thus are striving to gain selfish and worldly ends by the means of the spiritual powers and privileges of the Church. The good, the simple minded, the well intentioned or the well disposed members of the Church being without true or genuine charity, hence without the true light of a just conscience, are subject to be misled by false doctrines, so as to be confirmed in mere natural ends of life, and this being the case, acute reasoners, or rather subtle ratiocinators, flock to the Church, and by inventing theological systems, or teaching religious dogmas, which give a religious sanction to natural motives of action, use the good and simple of the Church to attain their own selfish and worldly ends of life.
     This being the condition of the Old Church now, therefore New Churchmen should come out of it. For they cannot stay in it without partaking in some degree of its corruptions. They cannot be with a dead body without inhaling the putrescency that it is constantly exhaling. They cannot act in its associations without being influenced in a degree by its merely natural ends of life. Thus, they cannot, while in it or with it, act intimately and ultimately from the principles of true charity. Or, just so far as they are in, or are with, the Old Church, their principles of true charity will be infested, chilled and paralyzed. Just so far as they are in, or with, the Old Church, their perceptions of New Church truth will be obscured.
     It is only in associations formed professedly as well as virtually on the principles of the New Heaven, and actuated purely by the ends of life in that heaven, that true charity can exist in its purity, and operate in its power. And it is only in and by associations, so formed, that individual New Churchmen can be sustained in their individual action on just principles, and be preserved from corruption while acting upon, or mingling with, the community around them. Such is the argument for the separation of the members of the New, from all formal associations with the Old, Church. But let us not be mistaken in our apprehension of who are meant by the "people," to whom the LORD'S exhortation is directed in the text. Let us endeavor to obtain true and distinct ideas of what is meant by the LORD'S Church. In the minds of persons generally, by the term Church is understood the people who constitute a religious community. And this is indeed the true meaning of that term in one of its acceptations. Hence, when we have sometimes spoken of the consummation of the Old Church and its destitution of all true charity, we have been supposed to mean, that all the people in the Christian world are so void of any charity as to be incapable of being saved. And hence, we were supposed to have no way of salvation for the good people in the various denominations of the Old Christian Church. But this is not our doctrine. For we constantly teach, that the truly good everywhere are all saved, even the good in a consummated Church. Our Church expressly teaches that the good consummated Church are saved even by their false doctrines, provided those doctrines can in any way be bent to good.
     We view them as a soul in a dead carcass, before the time of separation from it has fully come - as wheat remaining with tares until the harvest. And we think the good of the Old Church will be saved out of that Church by rising from it after death, just as the soul rises out of the body when it is dead and buried. We in fact make a distinction between the Church, and the people who are nominally in it. Hence, we make a distinction between the consummated Church and the good people who are nominally in it. By the term Church is to be understood a system of doctrines. And by the Old Christian, as a consummated or dead Church, is to be understood the doctrines taught by the LORD and His Apostles in His First Advent, now totally perverted, having not a single stone of its original building which is not thrown down.
     So far as people understand, will, and act out Old Church doctrines, so far they are in the Old Church, and are meant by the term Old Church. But there are hundreds and thousands of persons who are born and brought up where the Old Church is, and die even baptized externally into its faith, partake externally of its sacraments, and assume voluntarily its name and the name of its denominations, who yet know little or nothing about its doctrines. They go regularly to Church and hear preachings, but they attend only to those things, which move the affections and influence the life. Thus they attend not to, and care not for, doctrines, except so for as they are applied to life, and are associated in their minds with a feeling of holy reverence to the LORD, or of charity to men. All such persons are really not in the Old Church, because they are not in its doctrines. And we do not mean such persons when we speak of the Old Church as a carcass. These are not strictly in the Old Church, but on the confines of it. They are what we denominate "gentile Christendom." They are what we mean by persons in simple good, and the appearances of truth in the letter of the Word or in the good of life without the knowledge and qualification of real truth. And they are one class of the nations, or the gentiles, in the Christian World, among whom we believe the New Church is to be planted.

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Such are they whom the LORD in the text, calls "my people." Besides these there are good people, that is, persons whose ends and intentions are upright, who sincerely love the truth, and purpose to do it so far as it is known, who having been born and brought up where the Old Church is, have embraced its doctrines as true. They have studied its doctrines and tried to understand them. They have reasoned upon those doctrines, and have confirmed them from the letter of the Word. Or from a principle of good, they have received them as truths on the authority of those in whom they have had confidence and have afterwards confirmed them by reasonings in their own mind. Such persons are in the Old Church because they are in its doctrines. And by such persons we mean the good or pious in the Old Church. They are spiritual widows, in good without its correspondent truth. Nay more, they are bound in prison because their good is chained and hampered by false principles. Still, as the New Church now teaches, they are in a salvable state. For they are in the love of truth and have embraced false doctrines innocently as truths. But they are yet corn in the husk, wheat in the chaff; which needs to be threshed and winnowed before they can be garnered in heaven. They can be saved only in the degree that they are vastated of the falses of the Old Church - a severely trying process which is to go on in the world of spirits, where all are judged before they go either to heaven or to hell. And to these the exhortation of the text is more especially given in order that they may be saved from the wrath to come in order that they may be preserved from those excruciating spiritual torments, which will attend upon the plucking them asunder from their evil associates in the world of spirits, as well as the separation of the principles of good from false principles in their own minds. Such a separation can take place in the world of spirits, because such persons are in the Old Church doctrines only as to form, and not in them as to essence. They are in them as to truths, and not as to good. Their understandings only are formed to false notions, while their wills are set upon the truth. Hence, when the falsity of the doctrines which they have here embraced is manifested to them in the other life, they reject them, and embrace true doctrines.
     Consequently, when we speak of the Old Church as a carcass, we strictly mean those doctrines of the first Christian Church which have been totally perverted; and further, we mean only those persons (and would to heaven there were not so many of them!) who are in the doctrines of the Old Church because they rationally approve and freely choose them as the means of justifying and confirming selfish and worldly loves. But the exhortation of the text is most especially and most emphatically directed to the members of that Church which is described in the Revelation as the city New Jerusalem, coming down from God out of heaven, by which is meant a new system of doctrines, and those persons only in whom these doctrines have become principles of life. Hence this Church is called a city: because, as a city is constituted by houses or places of abode built upon ways or streets, and surrounded by walls or defenses, so this Church is constituted by people who live according to doctrines which are ways of life, and are guarded and defended by those doctrines from the fallacies, the falses, and the evils of the merely natural or the sensual or corporeal man. And it is called the city Jerusalem, because this word Jerusalem is derived from two Hebrew words signifying "the vision or possession of peace," and a life according to these doctrines leads to the subjugation of the evils of the natural man-thus to the cessation of infestation and temptation from diabolic spirits flowing into those evils-and thus to the perception of that peace and joy which the holy spirit of truth sheds abroad in the spiritual man.
     They consist of the spiritual sense of the Word itself, presented in the form of general principles. And as the knowledge of the spiritual sense of the Word was entirely lost in the preceding Church, hence the doctrines which embody this sense and once more bring it forth to view, are emphatically new doctrines, and consequently the Church which they constituted is a New Church. Therefore, when we speak of the New Church we mean certain doctrines which are now revealed immediately from the LORD JESUS CHRIST, and those persons only who are in these doctrines, that is, those persons whose characters are formed upon these doctrines, whose understandings see, whose wills rationally choose, and whose conduct consistently ultimates them. The whole sum and substance of these doctrines is supreme love to God and charity to man, or a supreme regard to what is useful simply from a love of use, and without any ultimate regard whatever to self and the world. And no persons are at all members of this New Church, except so far as this supreme love to God and charity to man, this supreme regard to man from the love of use is the end of their life, and the universally reigning principle of their conduct. And when we say that the Old Church has become dead, we meant that this supreme love to God and charity to man has ceased to be inculcated truly by its doctrines, and has ceased to be really the end of life and the vital principle of all conduct in its members. And when we argue that members of the New Church should come out of Old Church associations and should form separate and distinct associations of the New Church, we mean that all those who seek and strive to be members of the New Jerusalem foretold in the Apocalypse should in the first place abjure in their own minds, the selfish and worldly principles by which real Old Churchmen are actuated, and in the next place, should as an indispensable means to this come out of all intimate social connections with the persons who act avowedly on those principles, and that they should form connections among themselves for the attainment of the same objects; that is for the performance of every requisite and laudable, natural, civil, moral, and religious duty, upon the principles of supreme love to God and charity to man.

(TO BE CONTINUED.)
Title Unspecified 1882

Title Unspecified              1882

     "No sign of the times could possibly be more ill-boding than the prevalence of a spirit of Sadducean contempt for the truth"-Exchange.


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EDUCATION 1882

EDUCATION              1882

V

     THE external senses, viz: sight, hearing, smell, taste, touch, have often been justly called the "Gateways of Knowledge;" for as we have learned from quotations given in previous articles on Education, they are the avenues by which the external memory is filled with facts, which, in their turn, supply the rational mind with the food from which true knowledges are produced.
     Even as the mind is composed of the Will and Understanding, so the senses are created to minister to the needs of both. This is plainly taught in A. C. 5077 where we read: "A man's external sensual things have relation to internal things; in general to the intellectual principle, and to the will principle; therefore, there are senses subject to his intellectual part, and there are others subject to his will part. The sense which is subject to the intellectual part is especially the sight; that which is subject to the intellectual part and next to the will part is the hearing; that which is subject to both together is the smell, and still more the taste; but that which is subject to the will part is the touch."
     It belongs to the intellectual part to believe, to acknowledge, to know, and to see truth, and also good, but to the will part to be affected therewith and to love it. Does not this teaching suggest to the educator the necessity of cultivating the sense of touch, jointly with those of sight and hearing, especially in infancy and childhood, so that the affection of good may grow as well as the affection of truth?
     The instrument of the Will is the hand. "The head and the whole body exercise their power by the hands, and power is the activity of the life appertaining to man, therefore by the hand is signified the man himself, so far as he is an agent." (A. C. 10,019.) Why is manual occupation so entirely neglected in our accepted systems of education? Is it not because they are founded upon the doctrine of faith alone without the exercise of charity? The intellect alone is fed; the will is left to grow rank because uncared for. The old proverb speaks truly when it says that "Satan finds work for idle hands to do." Therefore ye mothers and teachers, educate your little ones through the work of the tiny hands! In A. C. 10,130 it is further taught "that all the external senses, as sight, hearing, taste, smell, have relation to touch." May we not learn from this that the ideas which enter the little minds, through the objects presented to the eye, the sounds heard by the ear, and the pleasures which stir the affections of the will by the exercise of the taste and smell, should be brought more clearly to the perceptions of the children through the creations of their own little hands? In this way will the "organic vessels" intended to receive the things of the internal man be opened, and be made receptive of these by influx (A. C. 1563).
     A word now as to the specific correspondence of each of the senses, for this will assist us greatly in choosing "objects upon which to exercise them" in the development of little children.
     The general doctrine on this point will be found in A. C. 4404: "As to the correspondence of the senses, the sense of truth in general corresponds to the affection of good; the sense of taste to the affection of knowing; the sense of hearing to the affection of learning, also to obedience; the sense of seeing to the affection of understanding and growing wise."
     There is a general doctrine, connected with the early education of the senses that must not be ignored by educators; and that is that "scientifics," or those things that enter the mind through the senses "are not anything, if separated from what is delightful" (A. C. 3293). There is a number in Divine Providence (136, 3), in which this law is so explicit that it will be a fitting close to this article. "External delights allure the internal to consent, and also to love. Now, as the delights of the body and its senses act as one with internal delights which belong to the understanding and to the will, it follows that as the internal is so averse to compulsion by the external as to turn itself away from it, so does it look favorably upon delight in the external, even so far as to turn itself to it; thus arises consent on the part of the understanding, and love on the part of the will. In the spiritual world all infants are introduced into wisdom and thereby into heavenly love by means of things delightful and pleasing; first, by things beautiful in their homes, and by what is pleasing in gardens, then by representatives of things spiritual, which affect the interiors of their minds with pleasure."
     If this is the manner of instruction in the heavens, why should not we, mothers and teachers upon the earth, endeavor to find and apply methods which will give to our little ones, during infancy, these delights which arouse the senses to activity, and through their proper exercise, cultivate the love of knowing; this will lead to the love of doing, which in the may be developed into the love of use, the end of all education, whether on earth or heaven?
JOHN WORTHINGTON 1882

JOHN WORTHINGTON              1882




MISCELLANY.
V.
     In his character of a seeker after truth, John Worthington, led by the popular fallacy that the majority should rule, for the majority must be right, first sought for truth in the great Evangelical Alliance. A queer Union, composed as it is of great and powerful denominations, whose doctrines, while contradicting each other on many points, yet unite in proclaiming that outside of the Evangelical fold there is no salvation: that an eternity of torment in a lake of fire and brimstone awaits the obdurate sinner who refuses to profess a faith, he honestly cannot believe. Says John to this great Union:
     "What have you to offer me?"
     "Salvation."
     "Salvation from what?"
     "Sin."
     "What is sin?"
     "Original sin was man's disobedience in Eden, which brought on him the wrath of God."
     "Is that all his sin?"
     "No; man is nothing but sin and corruption."


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     "What are his chief sins?"
     "Dancing, card-playing, theatre-going, and wine-drinking, are deadly sins."
     "If he refrains from these and other heinous sins of like nature, is he saved?"
     "No."
     "Then where is the salvation you offer me?"
     "It is in Faith-Faith alone."
     "And if I live a pure, blameless life, and don't make a profession of Faith, am I lost?"
     "Yes."
     "And if a low, sodden brute, who has lived a life of crime and murdered his wife, makes on the gallows a profession of Faith, he goes to heaven, pure and spotless?"
     "Yes."
     "And what does he do when he gets to heaven?"
     "Why-why, he sings and prays and-and rejoices."
     "What do I do in hell?"
     "You suffer torture and an agony of remorse."
     "But if I suffer remorse, I must have repented and be willing to lead a better life. Would not God have enough mercy to give me another chance?"
     "No; He loathes you."
     "Is that all you have to offer a man earnestly seeking for Truth; cannot you give him something that will satisfy his rational mind?"
     "That is all; you must not penetrate the mysterious of Faith!"
     With an increase of cynicism, John turned from the Evangelist to his first love, the Liberal. No cast-iron, fire and brimstone faith ruled in this Eden, but instead, there walked in harmony and concord a vast multitude, -the great "I" multitude. One "I" believed this, another that, another something else; but it made no difference to the members of the Liberal Arcadia, they had boundless charity for every belief.
     Says John, bewildered at the flood of self-created isms offered him, "I don't want your self-evolved ideas, I want the fixed, unalterable TRUTH-that which has existed from creation, exists now, and will exist to eternity, unchanged and unchangeable."
     "Why, my dear brother," was the reply, "that which a man believes, is the Truth to him, and all you have to do, is to have charity for other beliefs. The Life is all, Truth is of but secondary importance."
     "Bosh!" said John, turning away in wrath. Still, he persevered, and the number of quack moral nostrums and panaceas guaranteed to cure every sin or evil, from original sin down to polite lying, was enough, as he afterwards said, to have given him spiritual dyspepsia. One of the most popular nostrums he found to be Temperance, and - a grim smile spread over his saturnine features as he listened to the intemperate, violent and vindictive abuse the so-called Temperance men heaped on all who dared enter even a feeble protest against their pet hobby. Their methods and spirit were pretty much the same as those which ruled in the old Catholic Inquisition-wherever they had the power, they ruthlessly deprived all who did not think as they did, of their freedom, and in this way proposed to reform the world. John thought that their plan was very much like that of a powerful African chief, whom a missionary had converted. The missionary proposed to go among the chief's people and convert them also, but that individual seizing his war-club, and giving it a significative shake, said he knew of a quicker way.
     The eminently "respectable" and intemperate party not only proposed to reform the world, but the Church, also, when, in a certain State, they dictatorially forbid the use of the sacramental wine. To see the practical workings of this nostrum, John visited a State where it had been administered to the people in the most rigorous manner for years. "If there is any truth in its advocates' assertions, these people ought to be very near the millennium," thought John. He found self-love, love of the world, fraud, hypocrisy, and all other hell-born qualities just as rampant as in less favored States, and had his overcoat stolen.
     With an ever-increasing cynicism, he turned to Science. "Come, poor wandering mortal," said the Man of Science, "come into the calm, pure, clear light of Science, and you will find rest!"
     "Thank God!", replied John.
     "Not too fast, my son, for Science has grave, almost certain reasons for saying that there is no such Being. He is a result of priestly superstition."
     "Then what have you to offer instead?"
     "I offer you this collection of natural facts; examine them carefully; every one of them is capable of the most absolute proof."
     "I admit all that; now what follows?"
     "Now, my son, comes my theory; it is MINE, the result of years of toil and research. Look what a wonderful, cloud-reaching structure it is! See with what toil and care I have sought through NATURE for facts suitable to build and prop it up with, when finished! You say that the Man of Science, who keeps a shop across the street, has the same facts, but another theory? He's a blockhead, and I'll prove it in my next great work. You say that theory is not what you want. You want something that will satisfy the soul; then get out of my shop, you poor wretch, for you are crying for the moon."
     Then he sought the domain of the latter-day Philosopher; that urbane individual deluged him with such an ocean of words, that John cried out "Stop, stop! I don't want an endless talk and speculation. I want a fixed conclusion."
     "Philosophy admits of no conclusion my child," answered the Philosopher, sweetly smiling, "for any conclusion you can arrive at, philosophy can divide into innumerable parts, and talk on and subdivide again forever; we can take anything and confirm it into a truth, or we can take the same thing and reason it into a falsity. Philosophy is a wonderful thing."
     "Very wonderful," said John as he departed. Lastly he turned to Infidelity. What, have you to show, gentlemen?" said he.
     "We can show you that the Bible and all religion is a sham."
     "I'm not searching for shams; I've no need to; they are on every hand. After you have pulled down all existing structures, what do you propose to replace them with? Come, now, I don't want any rubbish about Liberty, Fraternity and Equality, Universal Brotherhood, and such gush. What can you offer me in the way of positive spiritual Truth?"
     "Nothing."
     "Why were we created?"
     "For no cause."
     "And after death, what are we?"
     "Nothing."

     *     *     *     *     *     *     *     *

     Sneeringly skeptical, and with a contempt for everything in general, himself included, John sailed for Europe, without revisiting his native city, or hearing from his friends there. "Why should I?" thought he, "I have no kindred or home; let my home then be where my hat is." Yet beneath this harsh exterior, and almost smothered by a sullen despair, was a longing for peace I and rest. But Hope was almost extinguished.


40



     Among the passengers was a Mr. Bishop, a fine-looking, middle-aged gentleman, and to him John was mostly attracted. One day he said:
     "Excuse me, Mr. Bishop, but what if any religion do you profess?"
     "I'm a follower of Swedenborg," replied he, "a member of the New Jerusalem Church. Did you ever hear of it before?"
     "I have," replied John, with a slight start.
     "Ah! What is your opinion of it?"
     "I may as well be candid. My opinion of your doctrines is that they are very narrow and bigoted."
     "Oh I come, come, my dear sir, how could you get such an idea of the most liberal and all-embracing Church that ever existed?"
     "I got my impression from the best of schools-experience."
     Mr. Bishop looked at him in surprise, and replied: "I do not see how that could be, for there is nothing in the beautiful truths of the New Jerusalem to offend any one."
     "It is needless to relate particulars; suffice it to say, they were decidedly convincing," replied John, with a slight smile.
     "That is very singular. I should think a man of your intelligence would thoroughly appreciate and enjoy the beautiful truths of the New Church."
     "If you can show me a system of truth," said John, slowly, "that can stand the test of reason, I shall be your life-long debtor."
     It is needless to give Mr. Bishop's statement of what the New Church teaches, as he gave it to John after this last remark. He closed by giving a glowing picture of how the old falses and errors were being swept away, and how the world was hungering and thirsting for the New Truth.
     Said John, in reply: "They must have got hungry and thirsty very recently. I have seen no evidences of it."
     "Why," replied Mr. Bishop, "the New is spreading and permeating the Old; nearly all the prominent Protestant ministers preach doctrine strongly impregnated with the New Church views. Their people won't listen to the old preaching any more; they demand the new ideas."
     "Something to tickle their vanity," said John, sardonically. "I have spent much time lately in searching for real soul-satisfying truth, among the various beliefs, religious or otherwise; nearly all of them would first offer me a lot of balderdash about universal charity and brotherhood, and when I would tell them that this was not real truth, and that I wanted something fixed and immutable, they would answer with a hot of weary, meaningless jabber."
     "You are too hard on your brethren, and after all the belief doesn't matter; it is the Life, and how a man lives, that is of real importance."
     "Yes, that is what they nearly all said, and your 'New Truth,' stripped of its poetry and mysticism, is like all the rest."
     Such conversations as the above frequently took place during the voyage. On the last day out, John said: "Mr. Bishop, if you had a daughter, would you object to her marrying a man because he was not a New Churchman?"
     "Why of course not."
     "The reason I asked was because I once heard of a case, where, I think, marriage was refused solely on that ground."
     "I know there are a few New Church people who hold rather narrow notions on that and other subjects."
     "It was said your doctrines forbid it. Do they?"
     "I believe they do," replied Mr. Bishop, after a pause, "but on that and several points, I and many others do not fully accept their teachings."
     "Then some of your 'beautiful truths' are false?" said John, with a mocking light in his eyes.
     "That is a rather harsh way of putting it," replied Mr. Bishop, mildly.
     "I can dress the question in softer words, if you desire, but it will amount to the same thing," said John.
     "This and other questions of like import have lately been much discussed, but they have a strong tendency to disturb the harmony of the Church, and I think they had better be left alone."
     "Then harmony is more essential than the truth in our vaunted New Church, is it? Friend Bishop, your belief is no better than the rest, for you have your grinning skeletons that must be hid away in the closet, as the others do. After all, Infidelity is about the best, for it believes nothing and honestly says so."
     No further conversation on such subjects occurred, for that day the vessel arrived at Liverpool.

     (TO BE CONTINUED.)
BEE AND BUG 1882

BEE AND BUG              1882

     ONE afternoon, a lice alighted on a clover leaf, in the shade of an apple tree, to rest himself; he had been hard at work all day among the blossoms of the tree, and as this was the last trip he intended making that day, he thought he would rest and cool off; previous to returning home for the night. The clover leaf was lightly swayed to and fro by the soft Spring breeze, and the Bee felt very comfortable. While so seated, a Bug, who had been delving under a piece of rotten wood in search of food, came crawling along, and observing that the Bee seemed very contented, he climbed up on a dead twig lying on the ground, and seating himself said
How are you, Mr. Bee?"
     The Bee, thinking of nothing more original, answered: "How are you, Mr. Bug?"
     "Tip top," said the Bug, "just come from that piece of old wood over there. Glorious place! Got all I could eat, and came out to have some fun. What have you been at all day?"
     "Been at work among the blossoms of that apple tree, gathering honey," answered the Bee, indicating the tree by a jerk of his head.
     "Oh, come now, don't try to gull me, for you can't do it. I am a practical Bug, I am, and don't swallow any of your high-flown nonsense."
     "What is the trouble with you?" answered the Bee.
     "Nothing is the trouble with me," replied the Bug. "It is you who are a little daft when you tell me, and expect me to believe, that the confused looking mass surmounting that rough piece of wood stuck in the ground over there, is blossoms."
     "It isn't all blossoms," answered the Bee, "some of the mass you speak of is branches and some of it leaves, but there is a large part of it blossoms."
     "Now, see here, Bee," answered the Bug, "it won't do, for I'm a plain, honest, outspoken person, and will only believe that which I can see and know to be true. I know, and therefore believe that there are blossoms, for I have seen them and they grow close to the ground; at times, I have imagined I saw some towering far above me on the clover plants, but am not prepared to accept even that as true, for I never was close enough to the objects in question to determine.

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But when you tell me that there are blossoms at such an immense height from the ground as your so-called apple-blossoms are, I am forced to the conclusion, as a person of common practical sense, that your habit of meandering around in that nothing, which some lunatic has called Air, has somewhat deranged your intellect. The Bug family is not easily gulled."
     "They have no need to be," answered the Bee, dryly, as he flew away.
NEW AGE 1882

NEW AGE       J. W       1882



LETTERS TO THE EDITORS.
     RIDING in the street cars the other Sunday, I saw a lady reading a religious journal, and I also noticed she had a catechism; being desirous to find out what kind of spiritual nourishment the Protestant Churches were giving their children in this "New Age," I offered to buy the catechism from her. She would not sell it, but gave both the journal and catechism to me, and I then found that they were of the Methodist Sect.
     In the journal I find this doctrine set forth: "Methodism regards the gospel as good news to guilty and helpless souls. It is not a system of law. It is not a code of morals. It is not a condemner of men. It finds them already sinners, condemned and lost, and it brings to all such the glad tidings of help. It proffers them a salvation freely, by grace through faith. 'Repentance,' Jesus preached as precedent to faith, but to 'believe the gospel' is the one condition. Methodism does not teach salvation from sin by repentance, by baptism, by prayers, by penances, sufferings, OR ANY OTHER FORM OF WORKS OF THE LAW, but by believing."
     In reading this, must we not conclude that Methodism is founded upon faith alone, and that it still inculcates this great heresy in the minds of its members and children? The quality of this faith alone is described in the following passage from the Arcana.
     "It was disputed of old, whether the truth which is of faith, or the good which is of charity, was the first-born of the Church; those who judged from appearances said it was truth, but those who did not judge from appearances acknowledged that it was good. Hence, also it is, that at this day they make faith the primary and very essential of the Church, and charity a secondary and non-essential; but they have gone far beyond the ancients in the way of error, by insisting that faith alone saves. In the Church, by faith is meant all the truth of doctrine, and by charity, all the good of life; they indeed call charity and its works the fruits of faith; but who believes that the fruits conduce at all to salvation, when he believes that man is saved by faith in the last hour of his life, howsoever he may have lived before; and further, when by a doctrinal tenet they separate from faith the works of charity, saying that faith alone saves, without good works, or that works which are of the life conduce nothing to salvation? Oh, what a faith! and Oh, what a Church! to adore a dead faith, and to reject a living one! whereas, faith without charity is like a body without a soul; and it is well known that a body without a soul is removed out of sight and rejected, because its stench is offensive so also, faith without charity is rejected in the other life. All in hell are such as have been in faith, so called, without charity; but all in heaven are such as have been principled in charity; for everyone's life remains with him after death, but his doctrine only so far as it partakes of his life."-A. C. 5351.
     If the leaders of the Methodist Church inculcate the doctrine of faith alone into the Sunday-school teachers, and through them into their scholars, must it not involve the minds of that entire sect in thick darkness? And must not such teachings beget a carelessness in regard to keeping the commandments, and by such disregard of the laws of life lead to various evils?
     More in regard to the catechism in a future communication.     J. W.
PITTSBURGH, PA.
LETTER FROM KANSAS 1882

LETTER FROM KANSAS       T. S. W       1882

     THERE is not, in this immediate locality, besides myself, any New Churchman.
     Although fully convinced that the New Church alone has the light of Divine Truth, still I sometimes attend meetings and Sunday Schools of the Old Church. It there was any organization of the New Church within reaching distance, I would consider this a bad way to use my time, but as there is not, I go there; and that for several reasons: the first of which is to manifest among men a becoming and due respect for Divine and heavenly things; a second, is to place myself in communication with those who may be disposed to listen to the announcement and claims of the New Church; another is, that I may be informed of any changes, real or fictitious, that may be taking place among professing Christians. But when I go there, I use all available means to make known my belief in the New Dispensation, and that now is the time of the Second Coming of the LORD and the establishment of a New Church; that His Second Coming is not a coming in person upon the earth, but a coming in the power and spirit of His Word, through the instrumentality of a man. In this way I have found a circle of acquaintance that may prove useful.
     I find it very irksome to listen to the gross misrepresentations made in the churches as to the meaning of the Word. The doctrines taught in the churches here (M. E. and Presbyterian), are the same as were taught by Wesley and Calvin in their time. There is no essential difference between what was taught then and what is taught now. There is, as was predicted in the Writings there would be, a greater freedom for the man of the Church. He is free to examine the teachings of the churches and accept or reject them as he chooses; and generally he either remains satisfied with the unscriptural and irrational dogmas of tri-personality, vicarious atonement, and faith alone, or he becomes indifferent to what religion teaches, and lapses into a state of unbelief in regard to the Word and the life after death.
     My business frequently brings me into intimate relations with many persons, and favorable opportunities are thus presented to call attention to the claims and teachings of the New Church. As a result, several persons have become interested, and are reading the Writings. The supply of books on hand consists of my private library exclusively, and is inadequate to meet the demand without leaving me deficient of those books I need for reference. Some would doubtless buy for themselves, if they knew their intrinsic value. But they do not, and as a preliminary step, it seems that gratuitous distribution is the only way; I therefore feel constrained to offer those who seem earnest in inquiry, such books as I have, though I can ill spare them.
     The New Church has an extensive field for work. The material for its growth, being in Christian communities limited to a few, is scattered and wide apart, and it requires self-sacrificing devotion of means, patient waiting and earnest work to bring together those elements which are to constitute the Church of the New Jerusalem.

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But as it is the LORD'S work, it needs not man's conscious solicitude. The LORD will provide for the establishment of His Church. He will supply all the means necessary. All we have to do is to perform our round of duties from day to day with faithfulness, according to the best of our ability, imperfect though it be, and we shall find our ability increase as we on. We should trust in Him for the final consummation of our highest hopes, our best desires; and in the meantime feel thankful that He vouchsafes to man, opportunity and work in building up His Church.
     The NEW CHURCH LIFE is a valuable acquisition to New Church literature. I hope it will continue to prosper, and be instrumental in making known more clearly what true New Church life is. I am much pleased with the conspicuous attention given to the question of marriage in its pages. It is a subject of vital importance to the growth and permanence of the Church. More disorder and confusion in society arises from ill-sorted marriages, than from any other cause whatever. Yet it is not by any means proof positive that, because two who are married cannot agree, one or both of them must necessarily be evil disposed. If the Writings of the Church in relation to marriage, and to other subjects belonging to the Church, were more generally held in high estimation, read, studied and loved, the Church would flourish more than it does at present. I am heartily in sympathy with the view presented in the LIFE as to the nature of the Writings, and experience no reluctance in yielding up that intelligence which would lead to a denial of their Divine origin. They are so vast in their scope, and comprehensive in results, it seems altogether too absurd to conclude that their disclosure was in any way dependent upon the degree of regeneration attained by any finite mind. I prefer to omit forming any judgment whatever as to the internal state or degree of regeneration of the man, knowing that the LORD alone knows this, but prefer to give all honor to Him who alone was found worthy to open the Book and unloose the seals thereof.     -     T. S. W.
      PRESCOTT, KANSAS.
"IN THE QUIET GRAVE." 1882

"IN THE QUIET GRAVE."       W. C. C       1882

     In the Messenger of May 25th, 1881, there appeared a very flattering notice of "Heart and Voice," a new collection of Sunday-school songs. Wishing to see what kind of hymns were being recommended for use in our Sunday Schools, I sent for a copy to John Church & Co., Cincinnati. Imagine my stupefaction in finding among the usual collection of goody-good selections (and perhaps some really unobjectionable ones), a number of hymns clearly inculcating the doctrine of the Vicarious Atonement, as well as that of a tri-personal god-head. There was also a nice little thing for funeral use, with which I was especially struck. Why not give it a place in the next edition of the Liturgy? I cannot forbear to quote the first verse. The title, too, is pretty:

"IN THE QUIET GRAVE."

"Lay the precious body in the quiet grave,
'Tis the Lord hath taken; 'twas the Lord who gave.
Till the Resurrection lay the Treasure by,
It will then awaken and ascend on high."

     Might it not be well for the Messenger to know what it is recommending.     W. C. C.
SAN FRANCISCO, CAL.
EMPHATIC OPINION 1882

EMPHATIC OPINION       B. L. P       1882

     I RECEIVED this morning the February number of the NEW CHURCH LIFE, which I have just finished reading. It is the first number I have seen. It was as refreshing to me as the shadow of "a great rock in a wearyland." The world has always had "cranks" in it, and I had hoped the New Church would never be troubled with them, but I see, from an article in this number, that I was mistaken. You have considered their views of sufficient importance to reply to them. Better treat them with silence, no good can come of it.
     Whenever you find a man who pretends to be a New Church man, who claims that Swedenborg was not a revelator, that his Writings are not the internal sense of the Word, or that, by regeneration, he can attain to the same, and can continue the work which Swedenborg only began, set it down be is a crank, or an old fossilized spiritualist. "From such, turn away." If such people want their ideas published, let them do it in their own journal.     B. L. P.
TOMBSTONE, ARIZONA.
"HOW A MAN LIVES." 1882

"HOW A MAN LIVES."       O. L. B       1882

     WILL your correspondent ("Sacerdos") in the Feb. No. of the NEW CHURCH LIFE, please read A. C. 3241 - where these words occur, "Notwithstanding there being so many varieties and differences of doctrinals, still they form together one Church, where all acknowledge charity, as the essential of the Church, or what is the same thing, when they have respect to life as the end of doctrine, i.e., when they inquire how a man of the Church lives, and not so much what are his sentiments, for every one in another life, is gifted with a lot from the LORD, according to the good of his life, and not according to truth of doctrine separate from the good of life."
     The words in my former communication, which seems to have offended your correspondent, are those italicized above. But they state the doctrine as we understand and teach.
     The idea that "it is not important what a man believes," never occurred to us once. To believe, really, is "to will and to do" (A. C. 319), and our Writings everywhere declare, that a man has not a whit more of faith (or truth) "than he has of life." The end of all doctrine is righteousness of life, and the New Jerusalem teaches, that if that end be attained, "a man maybe saved, whatever be his religion." (A. C. 1180.) -
     Faith (or truth) as a science (i.e.- where it only comes into the understanding and not into the life), does not save. A. C. 3603, 3701.
     Doctrinal truths are of importance, when man lives as doctrine teaches, not otherwise. Doctrinals are given "to teach man how to live." (A. C. 1799).
     Whence mere "sentiments" are not to be compared with the life of truth. That is all! We have said only this-no more.
     The meaning which "Sacerdos" has, unfortunately, read in my communication (with difficulty), may be "in striking contrast" with the heavenly doctrines, but for this, the writer is not responsible.
     I do recognize the fact, that men-good men-New Churchmen, "differ in opinions." But I have believed, that where love to God and charity to the neighbor prevail, "doctrinals," as our Writings affirm, "are only varieties of opinion concerning the mysteries of faith, which they, who are true Christians, would leave to every one to receive according to his conscience, whilst it would be the language of their hearts that he is a true Christian who lives as a Christian, i.e., as the LORD teaches" (A. C. 1799).


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     Have never found anything in our Writings which tells me that I must "speak evil" of those who are in "other opinions." Have found nothing that tells me to "think meanly" of mankind, but to do good to all, as opportunity offers. Let us, then, "provoke one another unto good works," and love "the brethren," i.e., the good and the true, wherever seen.
     We must have patience with the erring and the sinning, and lead them by such truths as they can receive. The more erring and sinning they are, the more - they need our help.

"Teach us, O, Thou heavenly King,
Thus to show our grateful mind,
Thus the accepted offering bring;
Love to God, and all mankind."
O. L. B.
BAPTISM AND THE HOLY SUPPER 1882

BAPTISM AND THE HOLY SUPPER              1882

     SEVERAL years ago, the Rev. George Field published a book, entitled Memoirs, Incidents, and Reminiscences of the Early History of the New Church in Michigan, Indiana, Illinois and adjacent States, and in Canada. This is a volume, "which in addition to a narration of facts and details, connected with the first promulgation of the Doctrines of the New Church in this region, also presents principles and laws of Divine order as to the proper mode in which they are to be received, appropriated and made known. . . . And these views coming from one who has been a recognized minister of that Church for nearly forty years, and one of the earliest promulgators of the Doctrines over a large portion of the Western World, might reasonably be inferred, to be entitled to some weight or consideration."* The topics to which Mr. Field here alludes, as forming the most important part of his work, are those of Lay-Preaching, Baptism and the Holy Supper and the relation which they bear to each other.
     Mr. Field maintains that the New Church is entirely distinct from the Old Church. It is "not a sect or split or division of that former or original Church, but a New Church itself, as distinct from the Christian Church as that was originally from the Jewish Church: thus, not separating on account of a difference in belief on some one or more points of faith, but a complete and total difference, with almost nothing in common" (Preface). And because the New Church is not a sect or branch of the Old Church, but a New and Distinct Dispensation, therefore it must have a distinct Baptism, or door of admission, apart from that of the consummated Church; and, therefore, it cannot recognize the Baptism of the Old Church as valid. "The fallacy of the reason, sometimes alleged, of having been baptized, when it means no more than having been duly initiated into the acknowledgment of a tri-personal God, and the doctrine of faith alone, simply because the form of inauguration was the same as, or similar to, that used in professing a belief in the fundamental doctrines of the New Church, is equivalent to saying, that because the marriage service had been used in solemnizing nuptials-afterward, when the wife died, or when for the cause of adultery the husband put her away, and united himself instead to a virgin daughter of Jerusalem-no marriage service was required, the former one being all sufficient, or that the new obligations would flow into the former ceremony and fill it. Thus, to say that he has already been baptized, is just as pertinent as to say, he has already been married!" (p. 363).
     We have seldom or never seen anywhere so forcible a presentation of the subject, as in these extracts and other statements like them, which might be selected from Mr. Field's book; and we cannot see how any New Churchman can for a moment question Mr. Field's position. But Mr. Field does not stop here; he goes still further, and claims that because the sacraments of Baptism and the Holy Supper are said to be like two gates into the Church, and because the acknowledgment of the LORD, and regeneration, to which Baptism corresponds, are necessarily prior to introduction into heaven, to which the Holy Supper corresponds, therefore the former rite ought to come before the latter. Here, again, we must agree with Mr. Field. Undoubtedly everyone ought to be baptized before he begins to take the Holy Supper. But we differ with Mr. Field in regard to his rule of conduct based upon this rule of order. Mr. Field seems to maintain that the minister is under obligations to refuse to administer the sacrament of the Holy Supper to people who have not received New Church Baptism. He is not content with teaching this doctrine, and leaving the people to obey or disobey, as they please; but he makes it an absolute law to debar every one from taking the Sacrament unless he were previously baptized into the Church. Now, this conflicts with the law of human freedom, and, in carrying out one law, Mr. Field, it seems, is in danger of breaking another and far more important one.
     Important above all laws in regard to external rites, is the duty of preserving inviolate, as a most sacred gift, man's freedom.
     No rational human being can rightfully be forced to obey any civil, or above all any rational law, unless by his disobedience he infringes upon the rights of others. It is, we hold, the duty of the priest to teach boldly and uncompromisingly the truth. He must present to his people the laws of order; but the people must be left in freedom to carry these laws out in their conduct, or not, as they may see fit; the application of doctrine must be left to each individual. If any one differ with the priest, he must be left in peace, provided he make no disturbance (H. D. 318.).
     Man can be forced to obey the laws only when by his disobedience he injures some one else or the community in general, but when he alone is injured, he must be left in perfect freedom to do well or ill, for in this way only, if at all, can he be regenerated and fitted for heaven. Let the priest teach the doctrine concerning Baptism and the Holy Supper; and show that according to order every one should be baptized into the Church before beginning to partake of the Sacrament; but force no one. The Sacrament is an individual act: and it concerns each individual alone - whether he comes worthily or unworthily.
     The fact that one is unable or unwilling to accept the doctrine of a distinctive New Church Baptism, assuredly betokens some grave spiritual defect in him; and Baptism, furthermore, is certainly one of the essential qualifications for full worthiness in coming to the Holy Supper; but the Writings teach us that "all are called and invited to the Holy Supper" whether they be worthy or not (T. C. R. 724). But there are many degrees of worthiness. The LORD comes to all states; and we cannot see from the Doctrines of the Church why a man who acknowledges the LORD, and has made some progress in regeneration, even though he cannot grasp the teachings respecting Baptism, would not be in some degree, at least, worthy to approach the Table of the LORD, and be enabled to receive some benefit from the Sacrament, though of a certainty not so much as if he had been introduced into the Church by Baptism.


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     The Writings do not, we think, bear out Mr. Field in the rule of practice advocated in this work.
     Still, on the whole, let us say, we agree with Mr. Field in his stand in regard to the old Church, Lay Preaching, Baptism and the Holy Supper. The book is certainly one of great value and will well repay careful perusal. It is pleasant to read a book which takes a decided stand, in these days of sickly sentimentalities.
* The Gates of the Old Church and the Gates of the New, p. 3.
"THE NEW JERUSALEM CHURCH IN BOSTON." 1882

"THE NEW JERUSALEM CHURCH IN BOSTON."              1882

     THE third volume of the "Memorial History of Boston" has recently been published. Chapter XIII. of this volume is especially interesting to New Churchmen, since it consists of aim account of the "New Jerusalem Church in Boston," written by the Rev. James Reed. From this it appears that the Boston Society was established in 1818, by twelve New Churchmen. In 1828 it consisted of 63 members, and ten years later of 188 members; from 1838 to 1880, the average annual increase has been a little more than 23. During the 62 years of its existence, 1159 persons have been received into the Society.
     The doctrines were first disseminated A. D. 1784 in Boston, by James Glen, who went there for the purpose of delivering lectures on the subject. "Not much is known of the results of his efforts, but it is believed that some interest was awakened, which became more apparent at a later period." The next effort at propagating the Doctrines was made in 1704, by the Rev. Wm. Hill, of England, who resided a considerable time in the vicinity of Boston.
     Alter giving a brief account of the establishment of the Church in Boston, Mr. Reed proceeds to treat of Swedenborg and of the claims of the New Church in general. This part of the article does not strike us very favorably, as the doctrines of the Second Coming of the LORD, and the distinctiveness of the New Church are not presented in their true light, minor with sufficient clearness. "Swedenborgians," says Mr. Reed, "feel that the doctrines they profess exert a constant and ever increasing influence on the thought of the age."
     Swedenborg declares that the time in which he lived and wrote was that of the close or consummation of the first Christian Church, and was signaled by no less an event than the Second Coming of the Lord, and the establishment of a new era or dispensation of Christianity. Not that the LORD came visibly in person to the outward apprehension of men, or that the Divine impulse which gave birth to the new age was manifest in this world. But the work was primarily and essentially a spiritual one."
     Would it not have been a safer and fairer method for the author, when claiming to speak for the whole body of the Church, to give what the Writings say on the subject of the Second Coming, and not his own ideas about it? The Writings tell us, "that this Second Coming of the LORD is effected by means of a man before whom He has manifested Himself in person, and whom He has filled with His Spirit, to teach from Him the Doctrines of the New Church by means of the Word."- T. C. R. 779.
     "Swedenborg claimed," Mr. Reed goes on to say, "to foresee from a spiritual point of view that after the middle of the last century a marked change would come over humanity. A new impetus would be given to human thought and life. There would be a new heaven and a new earth, in that a new state of things would exist both in heaven and on earth; not only religion and theology, but all else that deeply affects the lives of men would undergo a transformation. There would be a New Church or a New Dispensation of Divine Truth and influence in the broadest sense. The change would be gradual, but it would be universal. Not a few who have never heard of Swedenborg or who have heard only to deride him, bear unconscious testimony to the truth of this prediction. That we are living in a wonderful age is every day becoming more and more the common feeling and belief of mankind." "It will be evident from these considerations that New Churchmen or Swedenborgians, must needs take a broad view of the Church and its growth. How for the Old Christian sects will be dismembered and the little body which includes the subject of this chapter be blessed with continued life, and become the acknowledged nucleus of the Church of the future, is a matter of comparative indifference to them. The great fact everywhere confronts them that the prophecies which they have been led to believe are receiving manifest fulfillment, that the establishment of a New Church or Dispensation is rapidly going on, that fresh light from heaven is descending and new spiritual influences are busily at work, that liberality of thought is daily increasing, and in the exercise of it, each man, sooner or later, will find his place that belongs to him. As for themselves . . . their own sense of spiritual need can be satisfied only in an organization which gives full expression to the specific doctrines taught in Swedenborg's writings."
     "Swedenborg claims" all this! No! There must be some mistake about it-some slip of the pen. Swedenborg does not claim these things at all; Mr. Reed claims them.
     The Writings teach us quite the contrary. They tell us that "the Church is at this day vastated to such a degree, that is, is so void of faith and love, that although men know and understand, still they do not acknowledge and still less believe, except the few, who are in the life of good, and are called the elect, who now may be instructed, and among whom a New Church is about to be established; but where these are the LORD alone knows; there will be few within the Church; the New Churches established in former times were established among the Gentiles."-A. C. 3898.
     The New Church will be raised up in some region of the earth, while the present Church abides in the external worship, as the Jews do in theirs, in whose worship, as is well known, there is nothing of charity and faith, that is, nothing of a Church."-A. C. 1850. "A New Church is always established among nations out of the Church. . . . Hence the Church was translated from the Jews to the Gentiles, and also the Church at this day is now being transferred to the Gentiles. . . Neither can a New Church be built up among others." A. C. 9356. The angels, too, we are taught, have but slender hope of the Christian world.-L. J. 74. So we can see that instead of Swedenborg's claiming the general diffusement of the New Church through Christendom, by influx, etc., the Writings really teach us that the Christians of to-day are like the Jews at and after the Coming of the LORD into the World; and that the New Church can only be raised up with a few among Christians, and that it is now being established in Africa and Asia among "nations out of the Church."

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Nor does the passage from the Last Judgment (n. 73), which Mr. Reed quotes, sustain his position, or help him in the least. All that is stated there is that man would, after the Last Judgment, be in a freer state; but this does not prove that he will be any the readier to accept the truth; he is simply free to accept or reject truths and falsities as he pleases; but the man of vastated Churches will not accept the truth be they ever so free. The clearing out of the World of Spirit at the LORD'S first Coming freed the Jews as the Christians are freed now; but what was the result? Did the Jews accept Christianity? But we are arguing the case, and there is no need of argument. Let our readers examine the passages for themselves, and they will see that Mr. Reed has been setting forth his own views and opinions us the claims of Swedenborg and the New Church-that what he states and implies is contrary, not only to the express teaching of numerous passages in the Writings, but utterly at variance with reason and the general philosophy of the Church.
"BOTE" ON THE AUTHORITY 1882

"BOTE" ON THE AUTHORITY              1882

     The Bote der Neuen Kirche is publishing a series of articles on the Authority of the Writings. The first article was on the meaning of Authority and showed that the LORD, as the Word being the only Author is the only Authority; and leaving the obvious inference that as the Writings of the New Church are the Word and indeed the spirit of the Word (see S. S. 97, 5272, 1785), they are our Authority.
     In accordance with this, the second article, headed "Did the LORD dictate the Writings of Swedenborg" fully proves the inspiration of Swedenborg, but guards against the mistake some people might fall into of conceiving that the very words which Swedenborg used were dictated by the LORD. This article is almost wholly devoted to a consideration of the rendering of the Latin dictates in A. C. 6597. From the fact that the German translation reminders it "communicated" (mitgetheilt), the Bote concludes that this is the correct rendering. We appreciate the solicitude the writer feels in guarding his readers against the idea of verbal inspiration. But in his citing Dr. Immanuel Tafel as translator of the Arcana as authority for the rendering he forgot that Dr. Tafel translated only part of the Arcana and died before reaching Number 6597. It is highly improbable that Dr. Tafel would have translated dictare with "communicate," and our presumption is strengthened by the fact that he has translated it with "dictate" in all other places where the verb occurs. See A. C. 1898, H. H. 254, 259, C. L. J. 76, T. C. R. 85.
     We hope the writer will re-read that part of his article which treats of the "immediate revelation" in H. H. 1, as we feel sure that the printer must have made a mistake.
     Our author continues his warfare on verbal inspiration in the Writings in a masterly style in the third article of the series, entitled: "What Swedenborg meant by 'Dictate' in the Writing of his Works." He manifests great research, but seems not quite fully to grasp the distinction between the noun dictamen and the verb dictare, especially when used in certain connections. A commendable spirit pervades this series of articles in the Bote, especially as ultimated in the conclusion, which we cannot refrain from quoting. The style reminding us of the powerful oratory of its author will doubtless disclose to our readers who he is. It reads:
     "In conclusion, we must express our conviction as follows: Swedenborg, the chosen of the LORD for the Revelation of the Internal Sense and of the heavenly Doctrines of the New Jerusalem, through which Revelation the LORD has made His Second Coming, wrote his Works under Divine illumination, filled by the Holy Spirit, and from perception, confirmed by the Divine sensibility and consciousness of having written the Truth; and this in Freedom and rationality, and by the Command and Injunction of the LORD. His Writings are also in this degree the Writings of the LORD through him. Thus Swedenborg, as the faithful and humble servant of the LORD, inspired and illuminated, with spiritual senses open, and with a clear insight into the eternal world, chosen, called, prepared, strengthened, guarded, led and protected by the LORD, has written the Works which contain the internal or spiritual sense of the Word of GOD, and the Heavenly Doctrines of the New Jerusalem, in which and through which, accompanied by Divine influences, the LORD has made and continues to make His Second Coming."
LORD'S PRAYER 1882

LORD'S PRAYER              1882

     THE LORD'S Prayer, is a bond which binds heaven and earth together. It contains an infinite fullness of Divine Truth, so inexhaustible that he whose mind is open toward heaven, pursues a different train of ideas every time that he prays it. Being a part of the Word, it is holy and Divine, and while man devoutly utters it, thinking the while of the meaning nearest its literal sense, the angels perceive its internal sense, and thus does it serve to conjoin heaven and earth. We have the teaching that "if man would think from a knowledge of this internal sense, when he reads the Word, he would come into interior wisdom, and would be still move closely conjoined with heaven, since by it he would enter into ideas similar to those of the angels." To us, as New Church men this teaching comes home with double force in the case of the LORD'S Prayer, in which, as the Writings tell us, "is the very essence of the Church, and hence of religion," and having the internal sense given to us, we should joyfully hasten to avail ourselves of the opportunity of "thinking from it" when uttering the LORD'S Prayer.
     The prayer opens with the words: "Our Father who art in the heavens." "Father" signifies the Divine Soul. But we are not to worship the Divine Soul as it is unapproachable and incomprehensible above the heavens, but we must worship the "Father in the heavens:" the Divine Good in heaven, the Divine Good as it dwells in the Divine Truth, thus the Divine Human of the LORD.
     Like everything else in the Word, the structure of the Prayer is most perfect. We know from the Writings, that the first is the inmost, and that whatever follows in order, adjoins itself to the inmost, and thus grows into an entire whole. The inmost rules in all that follows, so that it modifies the whole, and forms the all in all of each particular. And so in the LORD'S Prayer, the opening words modify all that follows. Thus the Divine Human, our LORD JESUS CHRIST, taketh possession of the whole kingdom. His will shall be done as in heaven, so upon the earth. He Himself is the Daily Bread, which gives life unto angels and men: He forgives us our sins as we rid ourselves of them: He delivereth us from evil: and His is the Kingdom, and the Power and the Glory forever. Amen.
     The Divine Human, the "Father in thus heavens," is also the name of the Father, for the LORD said: "Father, glorify thy name," that is, thy Human. In heaven every one is called by a name which perfectly describes his character.

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In the Word also, the different names denote the quality of the persons or things named. Applying this to the LORD, we see that the different names of the LORD denote the different Divine attributes. "Hallowed be Thy name," hence means that we should keep holy whatever is in the LORD and proceeds from Him, and when we utter these words, they should express the wish in us to keep holy the Divine Human of the LORD, the Word, the heavenly Doctrines, and religion thence.
     And as we thus look up to the LORD in his Divine Human, and He becomes our Father by our receiving in us of His Good and Truth, and hallowing it, "the kingdom of the LORD cometh" to us: His Divine Truth leads us and guides us, and His kingdom, His Church is formed within us; for the kingdom of the LORD is the reception of the Divine Good and Truth.
     "Thy will be done, as in heaven, so upon the earth." This shows us where it is, that the kingdom of the LORD cometh: who it is that receive the Truth, namely, they who do the will of the LORD. And on the other hand it shows us the effect of the reception of the Divine Truth with man: in as far as he receives the Divine Truth, and carries it out in his daily life, in so far he does the will of the LORD; and so the LORD'S will is done in His Church on earth as it is always done-in heaven.
     And in proportion as this is done, the LORD "gives us our daily bread." He gives us Himself. For the Divine Human is the heavenly nourishment, and is naught but love and charity, and the good and truth of faith. This heavenly nourishment is given to the angels in the heavens uninterruptedly from the LORD, so that they have no anxiety about it. When the LORD'S will is daily done on earth by us, He gives us also, our daily bread, both spiritual and natural, and we need never be anxious about our future, here or hereafter, for the LORD watches over us every moment of our life. Thus, "Give us this day our daily bread" expresses our entire confidence in the Divine Providence of the LORD.
     But the reception of the Divine Truth and of the Divine Good is possible only in the degree in which man prepares himself for it. The main hindrances to this reception are man's self-intelligence and his self-will, for as long as man believes that he is wise enough of himself; he desires not the wisdom of God. But when man comes to see that his own will is but evil, and his self-intelligence but insanity, he is filled with humility toward the LORD, and realizing that he has not done his duty toward the LORD and toward his neighbor, he prays: "Forgive us our debts." And as he becomes conscious of his own unworthiness, he regards the faults of others toward him in a different light. As he sees that he needs forgiveness, he is also more ready to forgive others. And with this spirit he comes to realize that many of the debts he thought were owing him by others, existed only in own imagination an arose from his arrogance, from his worship of self and the world, and so they vanish in the presence of his humbled spirit.
     At the present day scarcely any one comes into this state of humility except through sorrow and temptation which break the pride and self-derived intelligence inborn in him. While man is in such temptations he does not yet see of what use they are to him. He sees nothing but the pain and the anguish, and he cries beseechingly to his Father: "Lead us not into temptation." He does not know that the temptation and anguish arise from his self-hood, because this is made up of his self-will and self-intelligence. He at first always ascribes the temptation to the LORD, and therefore prays to Him to remove it. But such prayers are seldom heard, for the LORD permits the temptations for the eternal blessedness of man, and were He to stop the temptation before the end in view is accomplished, man would be lost. But the rational man, and still more the spiritual man and the angel, clearly see that no temptation comes from the LORD, but that it arises solely from the selfhood of man, from the inherited evil that is within him. When man, therefore, devoutly prays this entreaty, the good spirits at first reject the idea which forms the external-namely, that temptation comes from God-and see within it the truth, that all temptation arises from the evil in man, but that only Good comes from the LORD, and that He permits the temptation-combat only in order that the evil may be removed and the opposite good from the LORD be received.
     Hence, there follows the petition, "but deliver us from evil." If temptation is necessary, let it fulfill its use, to deliver us from the evil from which the temptation arises, and as far as this is done, the temptation and the evil then cease together. For in as far as man remains steadfast in the temptation, without giving way, evil is removed and good from the LORD takes its place.
     In as far as evil is removed through temptations, in so far the Divine Truth rules with man, and the closing words of our prayer are fulfilled: "For Thine is the Kingdom and the Power and the Glory for ever." The Kingdom signifies Divine Truth as it rules in man, and because this ever has power and glory, therefore we pray: "For Thine is the Kingdom and the Power and the Glory." And the whole prayer ends with the word "Amen," which signifies the Truth, and thus strengthens and confirms the whole.
     In as far as these words find their fulfillment in any individual man, in so far he is a member of the New Jerusalem, The LORD in His Divine Human forms the inmost in him and all is subject to Him. Whatever comes from the LORD is holy and dear to him, and he allows himself to be guided in all things by the LORD'S Truth. In all things he acts according to the LORD'S will, according to the Divine Love, and is therefore continually strengthened and preserved through the influx of the Divine Good and Truth. And as he receives the influx of good and truth, he perceives the state of his self-hood and of his own unworthiness; he ceases to think about merit, and to consider others as his debtors. Whatever he receives from the LORD and his fellow-men he accepts, not as though he merited it, but as a gift of hove, for which he is thankful. When temptations arise he acknowledges that they come of the evil within him in order that he may be cleansed and purified therefrom. Thus he acknowledges that in the LORD there is naught but love, and trustingly commits himself to His guidance and perceives that all good and truth, and all power thence comes from the LORD alone, and remains His to eternity.
News 1882

News       Various       1882



CORRESPONDENCE
     MASSACHUSETTS SABBATH SCHOOL CONFERENCE.- The meeting of the Massachusetts Sabbath School Conference was held in the New Jerusalem Church, on Bowdoin Street, Boston, on Wednesday, February 22d.
     At 10.30 A. M., the meeting was opened by reading from the Word and by prayer, conducted by the Rev. Richard Ward. The President, Rev. T. F. Wright, then took the chair, and called for reports from the Sabbath Schools of the various societies of the Conference, which were read by the Secretary, Dr. Samuel Worcester, Jr.


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     Further reports were read by the Rev. Warren Goddard, Jr., on "Modes of Instruction;" by Mr. John Prince on "Books and Materials for Sabbath School Libraries;" and by Mr. F. A. Dewson on "the Good of the Sabbath School" in connection with books descriptive of Bible lands, as helps to the study of the Bible. The subject of the Children's Magazine was taken up and discussed at length. The necessity of contributing interesting and healthful stories from a child's point of view was especially insisted upon; and moreover, that no one who is interested in the spiritual welfare of children ought to be afraid of an attempt at writing for them.
     The late Theophilus Parsons was spoken of in the warmest terms by some who knew him from their early childhood, and by others who made his acquaintance in later years; and a resolution of respect was passed in memory of the humble and genial spirit he always displayed, and his very great use to society and the Church.
     At one o'clock, the Conference took a recess for social intercourse and refreshment, to meet again at 2 P. M., when the Rev. Warren Goddard, Jr., was elected President of the Sabbath School Conference for the ensuing year, and Dr. Samuel Worcester was continued in the office of Secretary.
     At 2.15 o'clock an address was delivered by the Rev. Jacob E. Warren, on "The Sabbath School as an Institution, and its Work;" in which he laid much stress on the necessity and great use of the school's being well graded, not only according to the ages of the children, but also according to their capacities, and each class studying those parts of the Word which are best adapted to their respective capacities. He said that all children from their very birth should be considered potential members of the Church, and all from five to twenty years of age ought to be under the care of the Sabbath School. It is very important that the young mind be well instructed in the letter of the Word, as the basis for the future study of the spiritual sense.
     The address was followed by an interesting discussion which continued until four o'clock, the hour for adjournment.

     Chicago, ILL.-Among the events of general interest, which have occurred among us of the West Side congregation since our last letter, have been, the change Sundays, i. e., of having the Sunday School after instead of before Church. The result has been that, as many of the adults remain, the attendance at Sunday School has increased, and Mrs. Bostock having taken charge of the former infant class, and organized it into a kindergarten class, several little ones have joined the Sunday School who had not previously been regular attendants.
     The development of this class will be watched with considerable interest, and your correspondent will endeavor to gain the necessary information to send a more complete account of it for the next number of the LIFE; as yet, owing to the fact that adults generally have been requested to absent themselves from that class, and as he has neglected his opportunities of interviewing the proper parties, he can only state that the little ones sing part of the time, for he has heard them, and that they look very happy when they come flocking from their room, and that their room after Sunday-School looks very interesting with its tables laid out in squares and the boxes of geometrical shaped blocks, etc.; an attempt was made by your correspondent to interview a young gentleman friend of his, who is a member of the class, but the latter was very guarded in his remarks and declined to make any further statement than that "they built a church in there, they did." An additional Friday evening class has been formed, the instruction to be by Rev. Mr. Pendleton, and the object of the class the study of Hebrew by those who are preparing to become teachers in the Sunday School, and also by all others who are interested and wish to attend.
     On Sunday, January 28th, we had the pleasure of witnessing the baptizing of Louis Pendleton, a younger brother of Rev. Mr. Pendleton, who returned with him from his late trip to Georgia, and who is at present living here.
     Since our last letter we have had a pleasant Church social at the house of Mr. Junge, and the young people's club has met twice; the last time, on the evening of St. Valentine's day, at the house of Mr. Smeal. After a short time spent in social conversation, the first feature of the evening was presented to us, in the shape of a shadow pantomime, after the plan described in the Saint Nicholas for January, which Mr. Bostock and Mr. W. H. Junge had prepared for us; we found it very enjoyable. The second feature of the evening was the distribution of the valentines, which had been deposited in a box in the hall by the members of the company as they came in, and this feature of the evening, which had been regarded rather skeptically by some, proved quite entertaining and was a success; a strict embargo had been put upon the sending of caricatures, and only one managed to find its way among the lot, but that was a work of art (in its way), and considered by the company to serve the recipient just right.
     The third feature of the evening consisted in discussing large quantities of cake and ice cream, which was apparently done in a satisfactory manner, after which the remainder of the evening was spent in playing games, etc. The young ladies have solved the mysteries as to just who sent them their valentines, with a promptness that should strike terror into the heart of the average young man, while most of the young men are decidedly in the dark as to whom they are indebted for their pretty favors.     MSOAO.
February 22, 1882.

     THE NEW YORK ASSOCIATION. - The eighteenth annual meeting of the New York Association of the New Church, was held February 22d, in the Temple, on Thirty-fifth Street, the President Rev. Mr. Ager, in the chair. After calling the meeting to order and reading a chapter from the Word, the credentials of delegates were received. The New York Society was represented by 20 delegates; Brooklyn, 14; New York (German), 3; Mount Vernon, N. Y., 2; Newark, N. J., 3; Orange, N. J., 5; Paterson, N. J., 1. The Vineland, Hoboken, Baiting Hollow, River Head and Mystic (Conn.) Societies sent no delegates.
     The following ministers were present, J. C. Ager, S. S. Seward, C. H. Mann, Sabin Hough, W. Palmer, and A. C. Schack.
     The following officers were elected for the ensuing year: Rev. J. C. Ager, President; John Filmer, Secretary, and Thos. Nichols, Treasurer.
     The reports of the Executive Committee, Treasurer, and the various Societies composing the Association were read.
     The address of the Rev. C. H. Mann, was ordered to be printed in the Messenger.
     After a vote of thanks to the ladies for the collation furnished, the Association adjourned to meet February 22d, 1883.


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     MARYLAND ASSOCIATION.-The Maryland Association of the New Church convened in the Temple of the Washington Society, February 22d, at 10 o'clock A. M., and was called to order by the Presiding Minister, the Rev. J B. Parmelee; of Wilmington, Del.
     After the reading of the Word and prayer, the Committee on Credentials reported the following ministers present: The Rev; Messrs. Parmelee, Fox, King, Brickmann, and Roeder; and twelve lay delegates.
     An application from a number of individuals for membership was received and approved.
     A letter from the Rev. Mr. Hunt, explaining his absence, was read; also one from Mr. H. P. Worcester, of Norfolk, Va. Mr. Worcester reported a number of isolated receivers in his vicinity, but no very decided advancement in Church matters.
     The reports of societies being next in order, the Washington Society reported as follows: That during the past year it had maintained the even tenor of its way, with no marked increase in numbers, but harmony and much good feeling and unity of purpose prevail among its members; the two most important events were the meeting of the General Convention and the recent twenty-fifth anniversary of the installation of its present Pastor.
     The Wilmington Society reported an average attendance of 43; total number of pupils in Sunday School 42, with average attendance of 24. Much interest is manifested in the Doctrines of the Church, and more reading of the Writings and inquiry concerning them, than for several years past.
     The Baltimore Societies, both English and German, reported some increase in membership, and a generally healthy tone.
     The reports of ministers were next read. Mr. Fox had made a missionary visit to London, Va., and lectured and preached several times, and was favorably received.
     Mr. King reported that the general condition of his Society was good; he had lectured and preached on the general Doctrines of the Church, and baptized several.
     Mr. Roeder reported that he had arranged a preparatory service for the Communion, which had been well received, had preached once in an Orthodox pulpit, and after the service much interest had been manifested and inquiry made concerning the Doctrines.
     The Rev. Mr. Brickmann having again taken up his residence within the precincts of the Association, was restored to membership; and thereupon gave an interesting description of his work in the Church as a missionary.
     Mr. Parmelee reported that he had delivered fourteen lectures, besides his regular pastoral work. His most effective work had resulted, he thought, quite as much from direct personal contact with his people in conversation, as from his preaching.
     The Committee on Missions being called for, Mr. Brickmann extended his remarks on the subject, speaking in a very feeling and earnest manner of the difficulties encountered in this field, and gave some amusing incidents connected with his own experience.
     Mr. Roeder also addressed the Association on the subject.
     The Committee on Sunday Schools reported as follows:
     The Washington Society has 50 pupils on its rolls, with an average attendance of 32, and 12 teachers. Statistical reports from Wilmington and Baltimore were also read.
     At noon Mr. King preached from the text, "Where one or two are gathered together in my name, there am I in the midst of them." He dwelt more particularly upon the spiritual signification of "two" and "three," and also upon the final words of the text.
     At the close of the services, a bountiful collation was served in the basement of the Church.
     The afternoon session was opened with a discussion in regard to the distribution of tracts, sermons, etc., within the Association.
     It was ordered that Mr. Hinkley's address on Sunday Schools should be printed in the Messenger.
     The annual address was delivered by the Rev. Mr. Roeder, Vice-President of the Association. Mr. Roeder dwelt upon the duties of the Association in respect to disseminating the doctrines, the development of more centres, and the centralization of forces.
     In the evening a social meeting was held at the residence of Dr. R. B. Donaldson, which was much enjoyed by all present.
     The Association adjourned to meet in Baltimore, February 22d, 1883. A motion to change the time of meeting to October was not agreed to.
     *     *     *     *     *     *

     Sunday School Meeting.-On Tuesday evening, preceding the meeting of the Maryland Association, there was held in the Temple a gathering of teachers and others interested in Sunday School work; at which interesting addresses were delivered by Messrs. Hinkley, Parmelee, Roeder, Fox, Cameron, Brickmann, Hitz and King.
     The opening address by Mr. E. O. Hinkley of Baltimore, was carefully prepared and delivered from manuscript. The speaker treated first of "Instruction in Doctrines believed to be true by those having charge of the School;" second, "modes," such as books of lessons, &c., among which he placed supremely the Bible. The qualification requisite for a successful superintendent of a Sunday School, was a thorough and earnest love for the work; the duty of the teacher was to study the genius and disposition of the children, and the duty of the superintendent so to classify and arrange their various elements that the general good of the school might be best promoted.
     Mr. Parmelee alluded to Sunday School music, much of which he said was too heavy and unsuitable.
     Mr. Roeder also touched upon the subject of music, agreeing with Mr. Parmelee. His method of instructing the child's mind was to take some spiritual event; for instance, in the LORD'S life; and by means of mental pictures, carry it forward, and, by contrasting and illustrating, bring it around again to the initial point, thus perfecting a complete cycle.
     Mr. Brickmann spoke of the methods of instruction in Prussia, and contrasted them with our American system.
     Mr. King closed by a few telling words. He claimed that those engaged in the work needed and earnestly desired the co-operation of the parents. The fact that many of our young people lose interest in the Church, and stray away from its fold, was attributed largely to a lack of home training. He contended also that the school to be successful must be a New Church School; the distinctive doctrines of the New Church should be taught; the Doctrine of the LORD, of the General Judgment in 1757; and that the New Church is the only Church in the universe!
Title Unspecified 1882

Title Unspecified              1882

     Bound copies of Volume I. can be had from the Business Manager. Price $1.25, postage free. New subscribers for 1882 will receive the November and December numbers, Volume I, free.
Title Unspecified 1882

Title Unspecified              1882



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NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, APRIL, 1882.
     THE New York Independent of February 23d, contains a rather favorable notice of The New Ethics, and discourses very learnedly on the "law of use."
Title Unspecified 1882

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     In March, the Rev. Dr. Hibbard made a missionary visit to Cassopolis, Mich., spending several days there, and delivering a number of lectures to large and attentive audiences.
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     THE question of authority of the Writings is now being agitated in Germany. We see that there, as in this country, some of the opponents to their authority have lapsed into unbelief in the integrity of the letter of the Word.
Title Unspecified 1882

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     THE Rev. John E. Bowers has been doing missionary work in Utahville, Clearfield Co., Pa. Several years ago there were in that neighborhood two very promising societies; a large portion of the community seemed interested in the Doctrines. Twenty or thirty New Churchmen who are still faithful to the Church yet remain; the others have either removed or become indifferent.
Title Unspecified 1882

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     THE Rev. John Whitehead, of Pittsburgh, is delivering a course of five lectures, on the "Formation of Marriages in the New Church, and the Priests' duties in connection therewith." The last lecture of the course promises to be exceptionally interesting. It treats of "betrothals and their use;" "the priests' use at marriages and betrothals;" and the question as to whether "the priest must judge of, and refuse to consecrate, marriages which are of a heinous nature."
Title Unspecified 1882

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     THE REV. E. PAXTON HOOD, of England, preached Sunday, March 19th, at the Arch Street Presbyterian Church, of Philadelphia. Mr. Hood is known in the New Church as the author of a very readable and fair biography and exposition of Swedenborg, published in 1854. In the preface to this volume, Mr. Hood, while not calling himself a Swedenborgian, claims that "he has derived much benefit from the study of the works of Swedenborg, . . . although very many of his communications had passed, by anticipation, through his own mind from previous study of the Word of God." His recent sermon does not indicate that Mr. Hood has made much progress in the knowledge of the Doctrines.
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     WE understand that Dr. Worcester contemplates making a more complete Index to the Apocalypse Explained, than the present one. It would be desirable if all the students of the Writings would send him all their references to the work, with the headings under which they ore to be inserted. For, as is well known, one mind will notice a point in a statement which another might not notice. Everything should be done to perfect the appliances for studying the Divine Truth.
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     WE call especial attention to the letter, which we publish this month, from the Rev. George Field, on the subject of the "Relation of New Church Ministers to the Sacrament of the Holy Supper." Mr. Field has given this topic much thought and study; and his letter is entitled to careful consideration. We hope that this discussion will lead those of our readers who have not already done so, to examine the teachings in respect to Baptism and the Holy Supper, to form a rational judgment of their own. As Mr. Field promises us another letter, we will reserve our comments until next month.
Title Unspecified 1882

Title Unspecified              1882

     THE American New Church Tract and Publication Society, sold and distributed 205,261 tracts in the year 1881. They sent to ministers and theological students thirteen hundred copies of Heaven and Hell; one thousand copies of The Life of Swedenborg; thirteen hundred copies of True Christian Religion, and one thousand copies of The Apocalypse Explained, the two latter being furnished by the Iungerich Fund. The society intends issuing pocket editions of all the minor books of the Writings. They also made a heavy reduction in the price of their publications, and offer to ministers a complete set of the Writings for $7.50.
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     MR. L. C. IUNGERICH, of Philadelphia, recently passed into the spiritual world, in the seventy-ninth year of his age. Mr. Iungerich was a German by birth, and came to America when eighteen years old. For a time he lived in Lancaster, Pennsylvania, where he became acquainted with the New Church. He afterward removed to Philadelphia and entered into the wholesale grocery business, and gained a large fortune in trade. Mr. Iungerich took an active interest in the Church, and favored the principles of order as laid down in the Doctrines in regard to the priesthood and the externals of the Church.

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He took a very prominent part in the formation of the Cherry Street Church, in 1854, and contributed liberally to the building of their temple. He firmly believed that the children of the Church should be educated within the Church and according to its Doctrines. In 1872, Mr. Iungerich set apart a portion of his property for the distribution of the Works of Swedenborg to the Protestant clergy of America. With the aid of the Board of Publication and other similar bodies, who granted for the purpose the free use of their plates, Mr. Iungerich, up to the time of his death, distributed forty-six thousand volumes of the Writings.
Title Unspecified 1882

Title Unspecified              1882

     THE so-called "liberal" spirit of the age which is supposed to be everywhere at work levelling creeds and abolishing doctrinal distinctions, has evidently not as yet reached the Roman Catholics; for which fact, we hardly know whether to grieve or rejoice. The following extract is from a recent sermon of the Rev. Father O'Gorman: "Is the Bible the desired medium (between man and God)? Who outside of the Church can say that it is the Word of God? Who can guarantee its translation? The latest revised translation fell flat. Unless you become Hebrew and Greek scholars, you must trust to translators who cannot agree. I do not seek my Christ under the covers of a book. I look for Him in the arms of a living and loving mother-the Church-not an invisible Church, but the one founded by Christ, is the true medium between Christ and man."
     Father O'Gorman also makes a highly illiberal allusion to Swedenborg:
     "A man may be merely wrought upon by his evil passions, while he imagines himself inspired. Swedenborg, and others of that ilk are samples of what mere sham human agencies are. Such men as Joe Smith, who grafted upon society the infamous virus of Mormonism, cannot be the medium of the Divine life."
NEW CHURCH AND THE OLD CHURCH 1882

NEW CHURCH AND THE OLD CHURCH       Rev. R. DECHARMS       1882

II.
     WE do not mean that the individual New Churchman is to separate himself from the world around him, and to be wholly merged in a distinctive New Church social relation; but that, while each individual New Churchman mixes with all other men in common society for common uses, and so acts upon and spreads the sphere of New Church principles upon the whole community around him in his individual: capacity, he should also make it a point of duty to join with other New Churchmen in forming a larger and stronger man, a collective body of New Churchmen for particular New Church uses; which collective body acting as one man from the same principle of supreme love to God, and charity to man, shall spread the concentrated sphere of this principle on other associations of men, and so influence the whole community around it in a collective capacity.
     And we contend that it is only when New Churchmen act in such social connections, and thus as a man in a larger form, on mankind around them, that they can in any adequate degree bring down the principles of the New Heaven, for the regeneration and salvation of the world. And, moreover, we contend that it is only when New Churchmen are so formed into social connections, that they can mix as individuals with the moss of men without being at first imperceptibly influenced, and at last wholly led away, by the common sphere of the selfish and worldly loves by which mankind are generally actuated.
     Let a New Churchman of literary attainments mix with ambitious men of the world, for literary purposes, and let him propose to himself ever so much to spread the light of New Church science upon them, yet let him stay among them long enough, without some collective New Church body as a mother to throw her mantle over him, and keep him warm-see if he does not gradually become cold in spiritual things, but warm in natural things; see if he does not manifest love of pre-eminence, or love of fame, or love of popular favor, or some other feature of ambition. How instantly you can tell when a young man, who has entered into the spirit of a collegiate life, has just come from college! You see the spirit of mere intellect leaning head and shoulders out of his eyes, as windows, and you feel the supercilious pride of intellect breathing out upon you from his every pore. And so when any of us join associations of the Old Church, for the purpose of benevolence, of temperance, or even of education, how hard is it, nay, how impossible is it, for us to keep ourselves wholly free from the enthusiastic or fanatical influences by which they are wont to be actuated.
     We, as individuals, may come in contact with, and act with Old Churchmen as individuals, on the plane of common use, with comparatively little damage to our spiritual integrity, but we as individuals cannot mix with Old Churchmen acting as collective bodies for any common object, from any common spirit, without imperceptibly imbibing that spirit ourselves. If we are not affected and drawn away by their sphere, it is because we are united with some different body in spirit, the spiritual sphere of which body surrounds our spirit, and protects us from their sphere. And thus we, as New Churchmen, can only be protected in our individual intercourse with mankind by connecting ourselves with collective bodies of New Churchmen.
     We contend, then, that New Church associations should be formed for every purpose which usually unites men in collective bodies, but especially for religious worship and the religious, moral and scientific education of children. Yes! we say, it is the first, the imperative, the indispensable duty of all who would not only call themselves, but be New Churchmen-genuine New Churchmen, New Churchmen in deed and in truth, to band themselves together as one man for the education of their children on the principle of supreme love to God and charity to man, and to aid and sustain each other in the discharge of every duty upon the same heavenly principle.


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     Therefore, the LORD especially exhorts the members of His New Jerusalem to come out of the associations of the whole of the Old Christian Church, when He says: "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Still, let us bear in mind that this exhortation is made to the good of the Old Church as well as to the good of the New. For the good in the Old Church and the good everywhere, are saved, while the evil who are nominally in the New Church and the evil everywhere are lost.
     But methinks I hear it urged, that this admission neutralizes our argument for the necessity of coming out of the Old Church and forming the distinct associations of a New Church. For if the good in the Old Church are saved, and the bad in the New Church are lost, why not stay in the Old Church? And, in fact, because our Writings teach that the good everywhere form the LORD'S body, even some of us are prone to think that the New Jerusalem is to descend everywhere in general without any particular, distinct, separate and local manifestation. But the LORD'S injunction to the good of the Old Church is to keep themselves from the acknowledgment of its falses and evils, and this is to come spiritually out, while His injunction to the good of the New Church is to come out of the Old Church, not only spiritually, but also ostensibly and formally, and this because the New Jerusalem is to be a New Church in form as well as in essence-is to be a New Earth as well as a New Heaven, is in short to be a new visible Church as well as a new invisible communion.
     And as this cannot be, unless the New and True Christian Church comes wholly and distinctively out of the Old Christian Church, which has now, in its consummation become a false and corrupt one, therefore, the LORD says, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive; not of her plagues."
     There are two universal principles that pervade all creation: truth and good. The Divine Being is constituted one God by the three essential Divine principles of Divine Love, Divine Wisdom and Divine Use, which is the operation of Divine Wisdom from Divine Love. This Divine Use, or the Operation of Divine Wisdom from Divine Love is, itself, perpetual creation. Hence there are everywhere in creation, these two, Divine Love and Divine Wisdom, which as existing in creation are called Divine Goodness and Divine Truth. And hence, everything and all things throughout creation have reference to good and truth; that is to use and adaption to use.
     Now, in the things of creation, good or use is the essence, and truth or the adaption to use is the form. And the essence of a thing is invisible except by the form. But this matter cannot be made clear unless we call to mind what has been shown at length heretofore, namely, the proper distinction between the LORD'S visible and invisible Church. For good is as the fire and truth is as the flame which manifests it. Good or the essence of things is as heat, and truth, or the form of things, is as light. And heat is latent and invisible until it is brought into manifested forces by the agency of light. Thus love, or the will, which is the receptacle of good in man, is invisible, and cannot be seen except by reflection in the understanding, or its thought, which is the receptacle of truth.
     And so no one can see the love, or will, or good, that is in a man except in and by the understanding, the thought, the speech, the expression of the countenance, the contour of the face, and the form and gesture of the whole body, which all flow from the love and embody it in outer form. Hence good, or the essence of things, is invisible, and truth, or the form of things; is alone visible.
     Now, the Church of the LORD, like all other things, has a distinction of this sort. There is the Church of the LORD as to truth, and there is the Church of the LORD as to good. And the Church of the LORD as to truth is visible, but the Church of the LORD as to good is invisible. For the Church as to truth is the Church in form, but the Church as to good is the Church in essence. And as a man's soul cannot exist without a body, and the soul cannot be approached but by the body, so the LORD'S internal Church cannot exist without an external Church, and the internal Church cannot be approached, or cannot flow into the inmost of men's souls, but by an external Church, as the bodily presentation of it. As the will and the understanding of man is or may be now separate, and thus so, on the one hand, the understanding may be in truth, while the will is in evil, and on the other, the will may be in good, while the understanding is filled with fallacies, and with falses, hence evil men, that is, selfish and worldly men, may be in the visible true Church, while good men, that is, men who love God and their neighbor, may be in the visible false, consummated, or dead Church. Hence those, whether internally evil or good who are in the knowledge and profession, and communication of true doctrines, form the LORD'S true visible Church, and those, whether internally good or evil, who are in the knowledge, profession, and communication of false doctrines are in the consummated and dead Church, just so far as those doctrines are truths utterly perverted by being made to favor and confirm selfish and worldly loves. But those who are internally good, whether in the true or the false visible Church, alone constitute the LORD'S invisible Church. And these, like the love or good in man, are seen by the LORD alone in direct aspect. The LORD alone knows who or where they are. No man can tell them, or classify, or embody them. They are spread through this world in all its parts, and throughout the universe of worlds in all its parts, as the soul is invisibly spread throughout its body. This is the Holy Catholic Church alluded to in the Apostles' Creed. And it is this Church to which our Writings allude when they speak of the LORD'S Church as universal.
     The LORD'S visible Church is alone where the Word is, and the LORD'S true visible Church is alone where the Word is rightly understood. But the LORD'S invisible Church is in all places where the hidden wisdom of the Word is willed and practiced, and this, whether the willers and practicers of that wisdom are conscious of it or not. For good is at all times essentially in truth though it knows it not, and though it may even be formally in falses; and in like manner evil is at all times essentially in falsity, although it may be formally in the truth-may be in the knowledge of it, and even taking pride in it as truth.

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Hence, all are not Jews who are children of Abraham, neither are all of Israel who bear the name; and it is not every one that saith LORD, LORD, who enters into the kingdom of Heaven, but he only who does the will of the LORD'S Father in heaven, that is, every one who acts from the principle of supreme love to God and charity to man.
     The whole question, then, whether or not there is any use in coming out of the Old Church into the New Church, depends upon the question whether there is any use in a visible Church or not. If there is any use in a visible Church, in a Church as to true doctrines merely, if there is any use in the presentation of truth distinct from its appropriate good, so that evil men may understand this truth while they are still evil, in order that they may by-and-by be led to obey this truth, and so put away their evil and become good, then there is a use in men in coming out of associations formed upon and engaged in the propagation of false doctrines, and forming new associations among themselves upon and for the propagation of true doctrines; and this before they themselves may be fully conformed to these true doctrines. And if there is any use in truth presented distinctly as a means of qualifying and elevating good, thus if there is any use in truth as a means of I correcting a spurious, and purifying and elevating a natural charity, then there is a use, and a great use, in a distinct, separate, formal, and visible true Church as to doctrine merely.
     But the true reason for a local and visible Church as to truth, is found in the doctrine of a twofold influx. According to this all life is the result of action and reaction. Hence, in all created subjects there must be a twofold influx of life from the LORD, the Creator and Sustainer. That is, an influx of life from within as an active principle, and an influx of life from without as a passive or reactive principle.
     Thus in respect to man, there must be an inner influx of good, and an outer influx of truth. There must be an inner influx of good into the love or will, and an outer influx of truth through the understanding, by which the impulses of the love or will can be formed and developed in ultimates. And the influx of truth, into the understanding, must first, in point of time, form a reactive plane for good in the will, before that good can come out into its form and energy, and so into its fully saving efficacy. Hence, a visible Church as to the mere doctrine of truth, must exist as a reactive plane for the invisible Church, or the Church as to good, to become visible, and to be in its actuality and its power.
     And hence, it is not only admissible for us to receive the doctrines of the true Church, and to come by them into a visible form, that is, to associate ourselves together in the professed belief of these doctrines for the propagation of them to others, as well as for our mutual support in acting according to them for the good of our fellow men, but it is our bounden duty to do so; for thus we are a means of outer influx from the LORD to the good around us, for the more perfect development of the true heavenly life. And though we may not be ourselves internally conformed to these doctrines, yet we are allowed to see them in our understandings-to present them in clear intellectual light to others-to associate ourselves together for the purpose of propagating them to others for their good, and therefore, to take upon ourselves the name of the New Jerusalem, as to truth, though we may not yet be in that holy city as to good. We may be in the environs of that city, or standing in its gates beckoning to the nations to come into it, though we may not yet have taken up our residence within its walls. Thus, we may call ourselves the visible Church of the LORD, and His only true visible Church, though we may not be at the same time, members of is invisible and Holy Catholic Church.
     They, therefore, who infer that because all who are in good form the LORD'S universal Church, therefore there is to be no separate, distinct, local, and visible New Jerusalem Church of the LORD, are in error. And all of us who embrace the doctrines of the New Jerusalem Church, are bound to come out of the Old Christian Church, and to form distinct and separate New Church associations, that we may serve as other mediums of truth to the community around us for its redemption and salvation from false and evil. And when we speak of the New Jerusalem as the only true Church of the LORD, we mean a system of true doctrines, coming immediately from Him, and when we speak of ourselves as forming this Church, we only allude to certain persons who are in the mere knowledge and external profession of the truth of these doctrines. Hence, we speak of ourselves as merely the visible Church of the LORD, while we at the same time admit that we may be far inferior to many in the Old Church as to good, who so far as they are internally and genuinely good, help to form the LORD'S invisible Church.
     This, then, is the distinction: when we speak of ourselves as the New Jerusalem Church visibly distinct and locally separate from the Old Christian Church, we speak of ourselves as professors merely of true doctrines, thus we speak of the LORD'S visible Church, or His Church as to truth; but when we speak of the good in the Old Church, who may be saved notwithstanding they are now in the false doctrines of that Church, we allude to those everywhere in point of space who are in the good of life, and thus are in the LORD'S invisible Church, or His Church as to good. And when we say the Old Church is dead, and none can be saved in it, and that any one to be saved must come out of it, and come into the New Church, we mean that no one can be saved in the Old Church as to truth. Even though we believe and teach that the good in that Church are saved as to good, yet we believe that they are not saved in that Church, that is in its doctrines, but they are kept in good in this world by the appearances of truth in those doctrines, and in the next world are saved out of those doctrines by being led to see and reject them as false, and to embrace true doctrines corresponding to their principles of good.

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And we still contend, if they could be brought into the true visible Church here, their good would be purified and elevated, and their heavenly life be more thoroughly ultimated, and so brought into a more perfect form. And, therefore, the injunction of the text not only applies to the good in the New, but also to the good in the Old Church. And consequently, although the good in the Old Church, while they are innocently in its falses from ignorance, may be saved, still it is for the vary purpose of their salvation that the LORD says, "Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues."     
AUTHORITY vs. UNACCEPTABLE DOCTRINES 1882

AUTHORITY vs. UNACCEPTABLE DOCTRINES              1882

     IT is not easy always to draw the lines between doctrines that are difficult of understanding merely, and doctrines that are unacceptable, and therefore difficult. In many cases, no doubt, the doctrines treated of in our previous papers are difficult for the latter reason. And so may those we are about to consider, be sometimes difficult for the former reason. But as it seems so nearly impossible that the understanding should fail to comprehend doctrines so plainly and prominently presented in our teachings if the will were only ready to receive them, we place them in the latter category.
     One of the most prominent of them is the ruined state of the Old Church Doctrines and life, and their utter unfitness for commingling with or contributing to those of the New Church. Scarcely any statement of facts is more prominently or more startlingly brought before the notice of any reader of the Doctrines than is this ruined state of the Christian World. The brief glimpse of statements to this effect given in our last paper is enough to show the startling plainness with which this fact is presented. Though but a small fraction of the statements of this kind contained in the Writings, they show the necessity of an utter separation between the Old and the New, as things divided by a separate or discrete degree, and never in any particular to become commingling or continuous.
     How can a sound rationality conceive of the possibility of that state of the Christian World making one with the New Church of which it is said: "There is no Church because no religion;" "Few approach the LORD directly;" "Falses make the worship of the LORD displeasing;" "There is a loathing of interior truth." And yet any reader of the Doctrines might multiply these statements a hundred fold; some putting the case in even stronger light e.g. this from S. D. 5978: "I heard spirits making tumults in which were those who, in the world, had frequented temples and had heard preachings every Sabbath, so that I could scarcely believe that such things could be. I inquired what the tumult was, and I perceived that with fury they were inquiring where the LORD was, and wherever it was thought He was, thither they rushed. And any spirit whom they believed to be the LORD, they dragged out thence, endeavoring to handle him miserably, and wishing with all their might, to murder him. This they did with fury and for a long time. Afterward they inquired where any one was who acknowledged the LORD; and whoever said that he did so, they wished to murder him. So they went on from one place to another. Thus it was proved that Christians at this day are worse than the Jews were."
     Think of the New Church, whose crown and glory is to worship the LORD alone, making one with anything in which this is the ruling spirit! What other can possibly be the teaching in view of these facts than as we have it, that such utter and deadly opposites "cannot be together in one city, still less in one house, thus not in one mind," Sum. Exp. 103, and thus that "by the New Jerusalem is meant a New Church or Congregation, the doctrines and articles of whose faith cannot shine in their true splendor and give light to others without Divine aid, . . . and the true doctrine of it cannot be published throughout the world, but by such unto whom the needful revelation is made. I can sacredly and solemnly declare that the LORD Himself has been seen of me, and that He has sent me to do what I do and for such purpose. He has opened and enlightened the interior part of my soul, which is my spirit, so that I can see what is in the spiritual world and those that are therein. . . . That very many important particulars relating to them are at this day revealed for the first time, is done in regard to the New Jerusalem and for the sake of the New Church, because the members thereof are endowed with a capacity to apprehend them, which others also might have were it not for their weak unbelief of the possibility of such things being made known to any one, and by them to the world. These writings of mine do not come under the term of prediction but revelation." ("Letter to Oetinger," Hobart's Life, p 133.)
     We are here plainly told that the New Church is to be a new congregation, whose membership shall consist solely of those who receive the revelation made by the LORD in the Writings, given for their use. Can we imagine an unbiased intelligence, going to work to bridge over such a chasm as this, to bring two such utter antagonists into a state of non-separation? And, when we do find it attempted, can it possibly be accounted for as the work of such intelligence?
     Our hereditary life is all of the Old Church, and it would be very strange, if it did not sometimes clamor to go back into Egypt (Ex. xvi.) for its fleshpots, instead of the wilderness fare and food which the LORD is giving his Church, Rev. xii. Can we imagine that it will do less than seek to persuade us that the Old Church, after all, is not so bad as we have had it represented to us? At least, something seeks to do this, and that is certainly not the Doctrines. One very plausible persuasion is, that the Old Church has in some unaccountable way grown greatly better of late; so that it is almost on the point of becoming en masse, New Church, by the grand march of progress, indeed, in some respects a little in advance of this narrow and conservative New Church. We would be persuaded that this is a New Age, indeed, with a vengeance; that we are entitled to new facts, and new theories, not given in our Doctrines, regarding it.

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This new fact that the Old Christendom is going soon to become New Christendom, when the LORD has said that it will not, but only a few elect out of it (A. C. 3898, 530, 1850, etc.). Numbers 73 and 74, of the work on the Last Judgment, though giving us the brightest assurance of a restored liberty, and ability to receive the truth of the New Church, and be reformed by it, that we find anywhere, still tells us that the angels "have slender hopes of the men of the Christian World, but much more of a certain nation far distant from the Christian World, and therefore, removed from infestors." And this is confirmed by the teachings everywhere, that this New Church, like former ones, will be "removed to the Gentiles." A. C. 410, 2910, 3898, 1850. Sum. Exp. Proph. and Ps., S. D., 5807.
     This is the new theory, that the LORD having made a New Age is somehow pouring it into men like water into an open bottle, and so making New Churchmen of them directly, without the instrumentality of the truths which He has assured us were revealed as the very means of establishing the New Church (T. C. R. 779), while in the teachings there is no reference anywhere to His working in any such way. On the contrary, all references to building up the New Church in Christendom showed that the Doctrines, which He has revealed to that Church, are the means by which alone the work is to be done; that all the changed relations that have been brought about by the Last Judgment and the New Age have for end and effect to help men to be able to see and be affected by these truths, and so made New Churchmen. Read L. J. 73, 74, and see how plainly this is taught there. Also, T. C. R. 753, 779. Read any similar reference in the Writings, and see how plainly all the changed relations of the New Age are referred to helping men to understand and live by the Doctrines of the New Church. They are to be thereby "collected, initiated and instructed in the New Church," A. R. 813.
     One of the most striking passages pointing in this direction, that we remember, to have noticed, was lately quoted in the Messenger: "But although these things are clear to those who are in the light of heaven, they are still obscure to those who are in the light of the world, thus to the generality at this day, and possibly so obscure as to be scarcely intelligible. Nevertheless, as these things are treated of in the internal sense, and are of such a nature that the opening of them cannot be dispensed with, a time is about to come when there will be illustration." (See Messenger, Feb. 22, page 120.) This is plainly not an illustration to Old Churchmen, but to minds in possession of the Doctrines of the internal sense of the Word, that is of the Doctrines of the New Church.
     "But," says our would-be persuader, "the Christian World is growing good, daily." By what authority is this affirmed? That it so seems? Not by authority of the Doctrines can we thus confirm seemings. Turn to A. C. 3489, and see how little reality there may be in all this seeming. The description might be written to-day, and be a most faithful description of what we see around us. "They frequent temples; they hear preachings; they are in something of holiness while there; they go to the Holy Supper and occasionally converse becomingly among themselves about these things. The bad do this as well as the good. They also live among themselves in civil charity or friendship; hence it is that in the sight of men no contempt is visible, much less aversion, and least of all, enmity against the goods and truths of faith, nor against the LORD. But these things are only external forms by which one seduces another, whereas the internal forms of the men of the Church are altogether unlike their external forms, and even contrary to them. The internal forms are here described, such as they are. . . . Such are they in the internal form, . . . . that if external restraints had been removed, that is had they not feared for life, and feared the laws and especially had they not feared for reputation, with a view to the honors which they coveted and affected, and to the wealth which they coveted and desired, they would have rushed upon one another from intestine hatred, according to efforts and thoughts, and without any conscience, would have seized the goods of others, and also without conscience, would have murdered, most especially the innocent. Such are Christians at this day as to their interiors, except a few whom they do not know, whence it may be evident what is the quality of the Church."
     It is impossible to deny that we can see this re-enacted every day in Christendom, after all its boasted improvement under the march of progress. How (hare we then be sure of its so great advance in goodness? The question of what can cause the advance, also confronts us. There certainly is no other power recognized in our teachings but the truth of these teachings themselves that can do it. The doctrine is that, "Falsities and evils grow continually in the Church once perverted and extinct," A. C. 4503. "For that which parents from actual life imbibe, by frequent use becomes inrooted in their nature, and is transferred hereditarily into their offspring, which, unless they are reformed or regenerated, is continued into successive generations and always increases," A. C. 2910. "When truth in the Church is consummated, then also its good is consummated," T. C. R. 753. How it is restored is thus shown. "The interiors of the Word are now opened because the Church is so destitute of faith or love, that though men may know and understand, yet they do not acknowledge, still less believe, except a few who are in the life of good and are called the elect, who may now be instructed and among whom the New Church is to be established," A. C. 3898. This instruction in the truths of the New Church, in its inclusive effects immediate and remote as by direct or reflected light, is the only possible restorative agency now at work in Christendom. All other is absolutely spurious. This light undoubtedly has much further to shine, both directly and reflectedly, to reach and bring in all the simple good in Christendom, for which further time and work are necessary. But we may be sure nothing else will do it.

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The faithful, pure and distinctive teachings of the New Church truths alone will build up any genuine good anywhere in Christendom.
     If there is one absurdity greater than another, it is that of our people who forsake the pure, distinctive teachings of the Church for any that the Old can give them. They run far greater danger than they are aware of, that "tragic things may arise which will hinder their salvation," T. C. R. 649. Where the LORD alone is worshiped and His precepts acknowledged, is a safe sphere for us to frequent. No other is too lightly or carelessly touched. No matter about the seeming good; unless the LORD alone is in it as its centre and life, we had best handle it cautiously. It may be an "external form by which one seduces another," A. C. 3489. And whatever it is, we must remember the rule laid down in the Doctrines for the treatment of the goods of another religion. To "accept, but not imbibe or conjoin them to our own truths," A. C. 5117. This is the only true or safe rule of liberality. And we must not forget that hereafter all who do not approach the LORD alone, are essentially pagan, and, of course, of another religion, A. R. 750. T. C. R. 113; 484. In this connection let us notice the passage from A. C 2385, which some of our folks are so fond of quoting as a basis of charity between us and Old Churchmen: "This is my brother; I see that he worships the LORD and that he is a good man." A glance at the connection of the passage will show its utter inapplicability to the case. The doctrine is there treating of what would be the rule between different varieties of doctrinal belief in a Church where all were in the essentials of true Doctrine, and where charity ruled as e.g., such as now exist in the New Church, or did exist in the Old Church before the extinction of its charity, but cannot possibly now exist between the New Church and its opposite, the Old, that does not "worship the LORD," and "has nothing of charily and faith, that is nothing of a Church."
     We may find occasionally one entangled in but not of it, of whom we may say this. But of them as a constituency, never. It is this which we are concerned with and not internal states of men that are known to the LORD alone. No true principle of Charity can ever lead us to blend or commingle things true and fake, or to forget that the two must be kept in externals, as they are in internals, ever separate and distinct. There is a teaching on this point, bearing upon our attendance upon their externals of worship, that should lead us to venture upon it sparingly and with caution; A. E. 426, also 624 tells us that "the good and the evil are held together by the externals of worship of the latter." And hence, as a law of Providential protection, the elect, who are in simple good, are seldom seen in the company of those who veil what is profane under holy externals, lest they be easily seduced, A. C. 3900. This should be a caution to all the young people of the Church and, indeed, to all not thoroughly confirmed in the pure unmixed truths of the Church, not to put themselves in harm's way. It would be a caution which we might all do well to heed in a good many ways.
     Of some of these, at another time.
DR. ENOCH POND 1882

DR. ENOCH POND              1882

     AT no period of its existence, before or since, has the Church, as an external organization, occupied so prominent a position in this country, and attracted to itself so large a portion of public attention, as in the latter half of the decade of from 1840 to 1850; at no time has the Church seemed so formidable an adversary to "orthodox" Christendom, and never have the hopes of those who expect that the New Church will eventually take its place as one of the established "sects" of the Christian World, seemed so near fulfillment.
     During this period great activity prevailed in all parts of the Church. A large number of societies were organized, and those already in existence had great increase in numbers. Our popular ministers preached to overflowing houses, and missionary work was pushed forward with great energy. But what tended to bring the New Church into public notice more than anything else was the remarkable accession of a number of influential Old Church ministers. Notwithstanding the distribution of fifty thousand gift books to the Protestant clergy, and the increased efforts toward their conversion, caused in part, perhaps, by a misapprehension of a passage in the Writings, probably more Old Church ministers became receivers of the Doctrines between 1840 and 1850, than between 1870 and 1880.
     Among those who came into the Church at this time, were the Rev. Messrs. Thomas Wilkes, B. F. Barrett, W. H. Benade, and J. P. Stuart, all of whom afterward became Ordaining Ministers. In 1846 the American correspondent of the Repository was able to report that, within two years no fewer than nine Old Church clergymen had embraced the Heavenly Doctrines.
     But what made the Old Church most dismayed, and caused them to feel that they had no mean adversary to cope with, was the defection of Professor Bush, one of their most prominent and learned scholars, whose commentaries they are even yet unable to dispense with, for they are still kept on sale in the "orthodox" book stores.
     As the Church made greater apparent progress during this period, so it naturally encountered apparently greater opposition. People do not waste time assailing that which they do not fear. One great reason why the New Church is so little troubled now-a-days is, that in the eyes of the Old Church it has ceased to be formidable. Probably more attacks were made on the Church at the time of which we are treating, than at any other.
     Each of the great centres of thought in turn lifted up its voice in warning against the Church, and our controversial writers were kept busy answering them. Andover, Bangor, Princeton, New Haven, each bore its part in the assault upon the New Church.
     The contest began in earnest in 1846, when the Church was not a little startled by two formidable attacks upon it-one by Dr. Woods, of Andover, and the other by Dr. Enoch Pond, of Bangor.
     The New Church had often before been assailed in a public manner; sometimes from the pulpit, and sometimes by letters in the public press. Indeed, it is said that four rears previous, Dr. Pond, himself, had written an exceedingly abusive article in the Christian Mirror. But these attacks were generally of but a local significance. In the present case, however, it was a more serious matter. Dr. Woods and Dr. Pond were both veterans in polemics, and of the highest standing in the Old Church, and their productions were widely circulated.
     Dr. Pond's book was entitled "Swedenborgianism Reviewed."

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It claimed to be a complete exposure of the non-evangelical character of Swedenborgianism, and the dangerous tendencies of its doctrines. Dr. Pond maintained that Swedenborg rejects almost half of the Bible, and renders the remainder of little value by mystical interpretation; that Swedenborg discards the Trinity, the existence of angels as a distinct race, original sin, predestination, the atonement, instantaneous regeneration, justification by faith, the resurrection of the body, the end of the world, and a general judgment; that Swedenborg, moreover, "speaks reproachfully of the Church of God," alleging" that it was destroyed almost a hundred years ago." These, in brief, are the chief heresies of Swedenborgianism; and Dr. Pond comes to the conclusion that it is not "properly Christianity," since "the Swedenborgian does not worship the same God as the Christian, . . . has not the same Bible as the Christian, nor the same standard of piety or rules of morality," nor the same idea of a future state. Hence, "it is perfectly obvious that between the Christian Church and what is commonly called the New Church, there is, and can be, no proper Christian fellowship. The members of these Churches hold so little in common, while their views are so utterly diverse and repugnant on all the great principles of religion, that there really is no room for Christian fellowship remaining. . . . I know that some Swedenborgian ministers in England have retained their livings and received their salaries in the Established Church, and that there are Swedenborgians, here and there, still connected with our Churches; but I am unable to see the consistency of such connections, and Swedenborg adjures them even more strongly than I do: 'The faith of the New Church,' says he, 'cannot by any means be together with the faith of the former Church; and in case they be together, such a collision and conflict will ensue, as to destroy everything relating to the Church in man.' The reason he assigns for this is, that the two Churches 'do not agree in one-third, no, nor even in one-tenth part."' Dr. Pond, our readers will observe, is a good deal sounder on the relation of the New Church to the Old, than are many professed New Churchmen.
     But Dr. Pond did not content himself with these self-evident conclusions, but loaded down his book with abuse of Swedenborg and misrepresentation of the Doctrines, and succeeded in producing a work of such a character, that it remained the authoritative weapon against the New Church until the publication of White's two-volume "Life," which, as containing (with greater appearance of fairness), a larger amount of slander and misrepresentation, arranged in more convenient and logical order, has driven Dr. Pond from the field. The usual advice which new readers of the Doctrines received from their "orthodox" friends was, "Read Dr. Pond, and you'll have nothing more to do with Swedenborgianism!" The book was reprinted in cheap form by the American Tract Society and, until quite recently, was advertised among their cheap books.
     Dr. Pond displayed an amazing ignorance in regard to many points of New Church doctrine; indeed, it is stated by the New Churchman from whom he borrowed the Writings, that, Dr. Pond read the Arcana at the rate of nine volumes per week, while he was at the same time attending to his regular college and ministerial duties.
     It is needless to say that Dr. Pond's book met with a warm reception in the Old Church. Great energy was used to circulate the work; one thousand copies were bound up for immediate use. One of the publishers at once sent three hundred copies to New York, the scene of Prof. Bush's labors. It is stated that "the students of Dr. Pond's seminary turned peddlers, and went round the city of Bangor, from house to house, to find purchasers of the work. Runners were sent into the various towns of the State, to dispose of copies wherever they could find an opportunity."
     In the New Church the reception of the work was also warm. Prof. Parsons published in the Magazine a review, which was afterward struck off in pamphlet form.
     The Rev. Mr. Hayden wrote an able reply to the scientific allusions in Dr. Pond's book. This reply was the more interesting from the fact that its author was a son-in-law of Dr. Woods, of Andover.
     The Rev. Mr. Barrett published in the Tribune a somewhat lengthy and decidedly severe notice of the book. But the most elaborate and scathing reply was from the pen of N. F. Cabell, Esq., of Virginia. It is probably the most vigorous specimen of controversial literature the Church has ever produced.
     To these reviews of his work, Dr. Pond replied in various periodicals-in the Christian Mirror and in the Tribune.
     It is not likely that Dr. Pond's book did the Church any real injury. Probably the advertising he gave the Doctrines did more good than his misrepresentations did harm. As a rule, the Church suffers more from being let alone than it does from being assaulted. The truth has more to fear from indifference than from attacks.
     We are informed by one who conversed with him that, in his later years, Dr. Pond lost much of his open animosity to the Church. At any rate, it is known that he subscribed for the Magazine, and procured the Writings for the library of the seminary.
     Dr. Pond has recently passed into the spiritual world at the advanced age of 92. Let us hope that he fought his fight against truth all out in this world; and that he will now see his mistake and enlist under the banner of the New Church.
"THE WORLD DOES MOVE." 1882

"THE WORLD DOES MOVE."              1882

     THE Rev. Mr. Miln, of Chicago, Pastor of Unity Church, and successor to Rev. Robert Collyer, has created quite a sensation in religious circles, by openly avowing doubts as to the immortality of the soul, and the existence of a personal God; and his entire disbelief in the Divinity of the Word. From "the general tendency of religious thought," and "from the evident lessened authority of creedal statements," Mr. Miln "infers that the Church of the Future will be marked by an entire absence of speculative dogma as a basis of agreement." "Some of the speculative beliefs" which Mr. Miln "believes will be discarded, at least as articles of agreement in the future Church," are: "the belief in hell; the belief in the old theory of inspiration; the belief in a personal Deity, and the belief in individual immortality." "The Future Church will catalogue the Bible as an ancient book, often crude in its composition, but containing many' interesting, though not altogether reliable, snatches of history, as well as some most beautiful axioms of morality and tender strains of poetry."
"In the future, as in the past, men will doubtless still speculate over the beginning of things. Many will still adhere to the idea of a great world-soul as the energizing cause of the phenomenal universe. Others will say, as some say now, that if there be a personal God, so called, He discovers a most amazing indifference to the incessant agony with which this world of ours fairly writhes." In regard to the immortality of the soul, Mr. Miln says: "however beautiful the dream may be, the chance of its fulfilment seems to me remote and improbable."


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     He further states, that he himself has given up the old fashioned notion of prayer as a form of petition, and now "simply closes his eyes to commune with his own best and tenderest thoughts."
     Mr. Miln has made rapid "progress" since he began his career as a Congregational minister, and he is now certainly a most "advanced (?) thinker." With a rapidity which is truly remarkable, he has passed through all the stages of religious thought-from Orthodoxy to his present position. Mr. Miln is yet a young man, and one feels a painful uncertainty as to where his "progressive" spirit will next carry him. He is entirely too honest and out-spoken to succeed well as a popular preacher; a spice of infidelity is no disadvantage in a popular preacher, on the contrary, it only serves to make him the more popular; but, when too much infidelity is preached, it is likely to shock the congregation: people like to play at religion, and do not wish to have their plaything broken. And so it proved in this case; Mr. Miln boldness disturbed the equanimity of even the Unitarians of Unity Church.
     Mr. Miln, on March 12th, preached a farewell discourse, a full report of which has been published in the Index. Mr. Miln says: "I am driven to the conclusion that the reason of my displacement from this pulpit lies in the fact of my unambiguous use of the English language. I have inherited, from my mother, I think, a most detestable habit of calling a spade, a spade. This is unfortunate in the pulpit, especially in the pulpit of a liberal church."
      Mr. Miln calls Unitarianism a "theological catch-all." "It is a camp where unwritten profanity is allowed, but woe to the unfortunate who swears in black and white! If any one doubts this, I offer in evidence my own case. Dozens of friends in this society stand where I stand, but they do not wish the world to know it. You may be an Agnostic in a nondescript pulpit, but you must never confess it!"
AMONG THE INDIANS 1882

AMONG THE INDIANS              1882

     THE following paragraph from the Sioux City Journal, has been going the rounds of the secular press: "For the past seven months there has been living with the Omahas, thirty miles below this city, an educated young lady-a Boston lady, too-who is for the time a member of the tribe, because she hopes in this way to learn something of the inner life of this, the oldest tribe. This lady, Miss A. C. Fletcher, was in this city on Tuesday with Dr. Wilkinson, agent of the Omahas and Winnebagos. The agent says that on taking charge of the Omahas a few weeks ago, he found this lady with them.* * * Miss Fletcher intimated to Dr. Wilkinson that before coming to Omaha, she had been with some of the warlike northern tribes, and from her present place of study would go to the New Mexico Pueblos, thence to the Flatheads of Washington Territory, and return east by way of the Sioux country." It may interest our readers to know that Miss Fletcher is a member of the New Church. With her permission, we give the following extracts from her letters to a friend in this city. In a letter of February 4th, from the Omaha Reserve, Nebraska, Miss Fletcher says: "When I got to the Omahas, I found a most interesting field. I dipped deep, and brought up treasure new and old. Never before did I catch at the meaning of life, and never before did I have a chance to work for a people. I found the men, many of them had homesteaded their lands, worked away in sad sincerity and ignorance. Their weak ponies had dropped in the furrows unable to bear the stress of toil. The men had fallen and suffered hurt, not knowing how to hold the plow. The fire had swept over all, leaving only their blankets. Yet these men had persevered, determined since the game had gone, which God had given to them and the white man had exterminated, to learn how to live by labor on the land. Now that they have worked, the dread of removal hangs like a pall over them, and seems to strike them to the ground. Facts were their best friends; so I visited and called the Indians to me and gathered careful statistics of their work. Then I drew up a petition to Congress, and the men signed-the best part of the tribe, and I attached my hard brought statistics and sent it on to Washington. It was read in the Senate and ordered printed. So my two months of hard work found voice. To-day I have written to Senator Morgan, who presented the petition, and to Senator Dawes, who made a forcible address on it, setting forth further claims that the petition be granted; and I have also addressed the Secretary of Interior. I have asked, beside, to have the Government educate two young Omaha men as physicians. I have started a night-school for the men, and young and old men are busy mastering the three R's. I have started a woman's sewing society, and have a class in English that I teach myself."
     The following is from a letter of earlier date:
     "One of my Indian companions was a gentle-hearted heathen, and I used to hear him go out in the morning and chant his prayer. Sometimes he would tell me of the doings of the 'rabbit.' He did not mean a literal rabbit, but that animal stood for something recondite and mysterious. Indians are always indirect in their speech, and use so largely metaphor, that they suffer much misconstruction from the white race, who are from the Indian aspect, prosaic. This point of divergence is of much interest in the light of the New Church. There is still clinging about the Indian, like shreds of a comely garment, a sort of memory of correspondences. To the Indian there is in a sense no inanimate nature.
JOHN WORTHINGTON 1882

JOHN WORTHINGTON              1882



MISCELLANY.
     VI.
     IT was the last evening in Liverpool that John and his fellow-traveler, Mr. Bishop, would be together, as on the following day they were to depart in different directions. They had been discussing, as usual, theological topics without agreeing, till finally John said, "We might talk forever and not agree; so as the evening is growing late, let me order up a bottle of wine, and, we will have a friendly glass on this, our parting."
     "I do not approve of drinking," replied Mr. Bishop, with a grave look.
     "Then we won't have any; but surely there is no harm in a friendly glass of wine, is there?"
     "There certainly is; wine in all its forms is a soul and body-destroying thing, a devil's agency."
     "But I have been a wine-drinker all my life, and feel no evil effects from it, either bodily or mentally."
     "That is because you have a splendid constitution, and it is doubly wrong-almost a crime-for such men as you to drink; men who can refrain, should, and be an example, a shining light for their weaker brethren."
     "You put it strongly," said John.
     "I feel strongly on the matter. I think that everywhere stringent laws should be passed prohibiting the use of all kinds of liquors, and in absence of such laws it is every good man's duty to frown down their use."


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     "Then Christ committed a wrong-almost a crime, when He furnished wine for a certain wedding feast," said John; and again that mocking look shone from his eyes.
     "I know," replied Mr. Bishop, sadly, "that case is frequently cited against the earnest band of Christian people who are striving to make good men of their brethren, but surely drunkenness is not advocated in the New Testament?"
     "No," answered John sarcastically, "neither do I think it advocates intemperance either in the use of wine or in the abuse heaped on temperate men who use it. I suppose you get your ideas about wine from your Doctrines?"
     Mr. Bishop got up and paced the floor and then said, "unfortunately they do not condemn the use of wine; but it is nevertheless an alarming and rapidly growing evil; possibly when Swedenborg wrote, the evil was not developed-was not so terrible as it is to-day."
     "The logic of that is then that your 'heavenly truths' are Swedenborg's creation, and so can be improved upon."
     Unheeding the full import of the question Mr. Bishop went on " We live in an Age of Progress and the New Light grows brighter and brighter every day; why not?" This latter clause was uttered almost to himself.
     "Why not!" replied John. " I don't know, I'm sure, why they shouldn't be. One of your people once told me that a man could only be regenerated when in a state of freedom; now tell me how you reconcile that doctrine-I suppose it is a doctrine-with your wish to deprive men of their freedom by the 'stringent laws' you advocate?"
     "They are in a state of slavery to liquor, and I would free them."
     "Magnificent logic," said John with a hard laugh; "but then I and a few others in the vast world are not in a state of slavery to liquor."
     "The less excuse you have for indulging in the evil; and you and the others should be compelled to abstain for the sake of the weaker brethren."
     "And have our freedom taken away, ergo our chances for regeneration, for the sake of those weak ones," answered John, "thank you, but I'm not good enough yet for that."
     "I am shocked," said Mr. Bishop, mildly indignant, "at your shameless advocacy of the liquor traffic, a traffic founded on widows' and orphans' tears.
     "Yes" answered John, "that is a solid plank in the intemperate party's platform. Any man who differs with you is a shameless villain who gloats over widows' and orphans' tears; it is a splendid point for a fiery orator to make; but after all it is but a fellow-mortal's assertion, and an exceedingly uncharitable one at that, and then you know, brother Bishop, assertion and truth are two things." In this uncharitable state the fellow-travelers parted.
     We will not follow John Worthington in his wanderings through Europe. He gave up his search for truth. He tried dissipation, but it palled and disgusted him; then he wandered through the land a bitter misanthropic man. It is among the mountains of Switzerland and on the afternoon of a July day, that we will take up the thread of his story again. He had been taking a long and lonely walk along a mountain road, and, tired, had seated himself on a stone to rest. While so seated he heard the voice of some one coming down the mountain singing, and singing well, too. As the singer drew near, John distinguished the following words:

     "When the mists have risen above us,
          As our Father knows His own,
     Face to face with those that love us,
          We shall know as we are known.
     Far beyond the orient meadows
          Floats the golden fringe of day;
     Heart to heart we'll bide the shadows
          Till the mists have cleared away."

     "Humph! evidently a Christian," muttered John. "I'll assault him if he comes this way. It will amuse me."
     He watched, and as the singer appeared around a bend in the road, he saw a handsome young fellow, who came along with a quick, swinging gait; his hat was pushed back, revealing a well-shaped head and a good-humored face. He also noticed that the singer was well and fashionably dressed. As he drew near, John said:
     "My young friend, I judge from your looks that you are an American, and from your song that you are a Christian."
     "Sound and most excellent judgment in the first guess, and I'm not a Pagan at any rate," replied the singer, with a frank laugh.
     "I don't know but what you would be a better man if you were."
     "Hallo! what is the trouble between you and Christianity."
     "I'm a black sheep-an Infidel."
     "Well, if you are satisfied, I am."
     "Humph! You are, are you? A pretty Christian, indeed! Don't you know it is your duty to look after my soul's welfare?"
     "There, my jolly Infidel, you show your dense ignorance," said the stranger, taking a seat on another stone opposite to where John sat, and evidently beginning to take an interest in this unusual conversation.
     "Not only a renegade from duty, but uncharitable of speech, also!" said John, in mock amazement.
     "My poor, erring brother, whose feet have strayed so far from the true path, and out into the cold, cruel world, when you make that assertion it shows that you are sadly in need of guidance and instruction. There, does that suit you? It means the same thing, though," he added, with a merry twinkle in his eyes.
     "Much better," said John, gravely. "Now tell me why it is not your duty, as a Christian, to concern yourself about my salvation."
     "I'm not Providence."
     "No; that is very evident, but as a good man it is your duty."
     "I'm not a good man; there are none.
     "You young heretic, what do you mean?"
     "The Bible says there is none good but One," answered the stranger, reverently.
     "But I don't believe in the Bible."
     "That fact does not detract from its truth."
     "Prove its truth."
     "I cannot prove to a blind man that the sun shines."
     "The moral is, I'm blind?" said John, severely.
     "Yes, stone blind," replied the stranger, placidly.
     "For cool impudence, my Christian friend, you take the prize; you first tell me I am densely ignorant and then that I am blind, and assert that there are no good men, therefore there is no good in the world."
     "That last is your assertion, Mr. Infidel, not mine; there is an abundance of good and truth in the world, and it is man's the same as the heat and light of the sun are; but the man who claims that from himself he has good and truth, is about as much mistaken as a man would be who claimed to own a private sun."
     "The cat is out of the bag, now," said John, "and I'll wager the best supper that town over there can produce, that you belong to that little Church with such big claims-the New Church."


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     "Your judgment is remarkable."
     "And furthermore you belong to what I have heard called the Right Wing."
     "If by that term you mean those believing all of the Divine Truth, I do."
     "A small, self-satisfied set you are."
     "Go it, my blind friend," answered the stranger, with a laugh; "I have heard that assertion made before; it sounds very natural and homelike."      "You don't answer it as glibly as you did the other things," said John. "I've smoked out one of your pet sins. Now, what have you to say?"
     "That second-hand assertion isn't truth."
     "Your cool impudence is decidedly refreshing; do you mean to tell me that I don't know what I am talking about?"
     "Your quick apprehension of my meaning is really remarkable," replied the young stranger, blandly. "Now to prove my position, I wager that supper you mentioned a moment ago, that you have not read a single book of the New Church Writings, and therefore you don't know what you are talking about."
     "Done," said John, and then he mentioned the titles of several of the more popular modern collateral works that he had read.
     "I think I'll enjoy that supper with you, my infidel friend," replied the stranger, laughing.
     "Do you mean to say I have lost?"
     "Why, of course you have; those works are not the Writings of the Church; they are only their authors' opinions of the Writings."
     "Well, technically have lost, but still the reading of those works enables me to speak understandingly of your Church."
     "What a specimen you are l" said the stranger, admiringly. "See here! suppose a man should go to a city containing a vast and splendid palace, and instead of going to see the palace, should read two or three men s criticisms or opinions of it, and should then go about the world informing people that he knew all about the palace and could give them a just and true estimate of its worth; what would you think of him?"
     "I'd think he was a blockhead."
     "And so should I," replied the stranger, dryly.
     At this answer, John broke into a genuine roar of laughter, the first he had enjoyed for many long days; and his companion joined him in it with the utmost heartiness. When the mountains had ceased to echo with the laughter, John said:
     "Well, I caught a Tartar when I caught you;" then arising, come along, let's have that supper. I think I can enjoy it." As they walked down the mountain path, John said, in an almost boyish manner, "What's your name?"
     "Ralph Lighte." What's yours?"
     "John Worthington."
     "John Worthington!" answered Ralph, as we will call him in the future.
     "Hallo I what is the matter with my name? Did you ever hear it before?" asked John, in surprise.
     "Yes, Charlie Thorpe told me of you, and told me to keep my eyes open for you, and from his description and your conversation, I think I've struck the right man," answered Ralph, offering his hand which John took with a hearty grasp; and he had an instinctive feeling, as he did so, that here was a man whose friendship would be pure gold. As they walked along, Ralph told him that he lived in one of the Western States, that he had been traveling with a friend, but that the latter being suddenly called home he had concluded to travel for a time alone. John eagerly proposed to accompany him on his travels. His long isolation from friendship had created a thirst in his soul that he was unaware of, until this chance meeting; and he had another and deeper but undefined feeling: that through this cheery, bright young fellow lay his last hope of peace from the conflicting passions that had for so long torn his weary soul.
     No expense was spared by John in the supper he ordered, and when he retired to his room, late that night, he felt that there was still such a thing possible as true friendship in the world.

[TO BE CONTINUED.]
SUNSHINE 1882

SUNSHINE              1882

     ONE hot summer's day, an excitable Jay-bird sat on the topmost rail of a fence, intently contemplating a piece of waste and swampy ground. He first looked out of one bright eye and then out of the other, after the manner of birds, and he saw a swamp of green and stagnant water, noxious weeds, rotting wood, and a fringe of rank, unwholesome-looking grass. After contemplating this scene intently for some time, he suddenly hopped up, flirted himself around, and faced in the opposite direction. There he saw a cultivated and fertile piece of ground, covered with a wavy, billowy growth of wheat, ripe for the harvest. After looking at the scene, and carefully noting all its points, he flirted himself around again and looked at the swamp, then he turned his head on one side and looked at the sun. Then he grew excited, and hopped to-and-fro on the fence-rail, looking in rapid succession at the sun, the wheat-field and the swamp. While in this tempestuous state, an Eagle swooped down and alighted on the fence also, and said: "Hallo! Jay, what's the matter? You seem excited."
     "I am! I've made a wonderful discovery."
     "Good for you," said the eagle; "what is it?"
     Thus addressed, the Jay replied: "Look at the terrible effects that deadly poison, the sunlight, exerts on that piece of ground," indicating the swamp. "How it I causes the noxious weeds and insects and reptiles to abound, and turns the water into a stinking green mass which exhales a malaria that infests the pure air."
     "Well?" queried the Eagle.
     "Now look on this other piece of ground," continued the Jay. "How sweet, clean, wholesome and useful it is."
     "Yes, it's a very fair field of wheat," replied the Eagle, regarding it with a critical air.
     "Now, why isn't the swamp as good?" asked the Jay, looking up at the Eagle.
     "Because it's a worthless piece of ground, I suppose," replied the Eagle, looking down at the Jay.
     "No," answered the latter, emphatically, "it is because of the poisonous sunlight poured upon it. Look how the burning rays cause the rank weeds to flourish, the wood to rot, and see what a malignant malarial vapor it causes to arise from the water."
     "True enough," said the Eagle. "But the trouble is not in the sunlight, it is in the swamp itself. You can see that from the fact that the same sunlight causes that wheat over there to thrive finely."
     "There is where you mistake," answered the Jay excitedly. "It isn't the same; any sane bird ought to see that the sunlight which produces such good and beneficial effects on the wheat cannot be the same sunlight as that which produces such frightful evils in the poor swamp."


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     "Oh, come, Jay, you are talking nonsense," said the Eagle, good humoredly.
     "What! talking nonsense!" screamed the Jay in a furious rage. "Oh! you villain! to claim that the pure, sweet sunshine on the wheat field is the same as the hot, poisonous stuff poured on the swamp l"
     "Don't assault me, Jay," said the Eagle slyly, as he spread his broad pinions and soared aloft and away. And the Jay flew away also and told the other birds what a bold, bad bird the Eagle was.
Title Unspecified 1882

Title Unspecified              1882



NOTES AND REVIEWS
     THE New York Independent is, naturally enough, interested in Mr. Beaman's new book Swedenborg and the New Age. It regards it "as an indication of two tendencies in the New Jerusalem Church-one toward the plenary high-church Gaussenian doctrine of mechanical inspiration in Swedenborg, and the other toward a freer view." The assertion of the principles of this book "inside the New Jerusalem Church," the Independent considers a matter "of deep importance." "We shall watch with interest," it says, "the reception these views have."
     Truly, there seems to be rejoicing in the Old Church over Mr. Beaman's book, and no wonder!
Title Unspecified 1882

Title Unspecified              1882

     THE Unitarian Review of January contained an extended and somewhat critical notice of The New Ethics. The Review considers Mr. Sewall only a transcendental utilitarian:
     Finally, with all his disclaimer of Utilitarianism, this writer does not make it clear in what his doctrine of uses differs substantially from the "greatest happiness" principle of Mill and Bentham. To regard God and all good men as supremely devoted to uses, even universal uses, may be transcendental utilitarianism, but it is still utilitarianism. . . . We do not think, then, that any conjuring with "uses" or "utilities" will help the disciple of Swedenborg to dispense with the sense of the ought in morals, as equally fundamental and infinitely more authoritative. We do not suppose that the former desires to dispense with it, but he does not clearly tell us that the right is the "form" of the good or the useful, not only as their "intellectual apprehension," but as their sanctioning and enacting power.
Title Unspecified 1882

Title Unspecified              1882

     In the March number of the Review, we find the editor engaged in an animated discussion with a correspondent in regard to utilitarianism and John Stuart Mill, occasioned by some remarks made in this notice of Mr. Sewall's book.
Philosophic Thought in Boston 1882

Philosophic Thought in Boston              1882

     "Philosophic Thought in Boston," is the title of one of the chapters of the Memorial History of Boston, Vol. IV. The influence of the Writings of Swedenborg upon the tendency and development of thought in Boston, is treated of as follows:
      A strong interest in the religious doctrines and writings of the Swedish philosopher characterized many thoughtful persons, and those who consciously or unconsciously were in sympathy with the philosopher. In Mr. Emerson's "Representative Men," we find Swedenborg taken as the type of the Mystic, and a very high place assigned to him, among the seers, teachers, and prophets of the world. The writings of Sampson Reed, too, an able and devoted follower of Swedenborg, were inspired and pervaded by his teachings. The writings of Swedenborg, were also admired by many serious and thoughtful persons, who did not accept him in the same sense with Mr. Reed as an inspired teacher, but who found the truths of divine and human knowledge illustrated by the remarkable insight and profound thought of the Swedish seer. Thus his teachings have had a much wider influence, and have been much more deeply felt, than is represented by the number of the professed receivers of his doctrines.
     Mr. Henry James, too, has devoted much time and subtle thought in various writings, to illustrate and explain in numerous relations, the truths found in the works of Swedenborg, for whose mind and teaching he has shown profound reverence and admiration.
Title Unspecified 1882

Title Unspecified              1882

     Professor W. Pfirsch, of Germany, is at work translating the Spiritual Diary into German. It is very gratifying to note the energy with which Mr. Mittnaclit for whom the Professor is getting this work ready, prosecutes the publishing of the German version of the Writings. The Apocalypse Explained is in press, and upon the publication of the Spiritual Diary, the Church will possess the German edition of the Writings complete, with perhaps the exception of some of the minor works. In connection with this we must express our regret that we have not as yet an English translation of the Spiritual Diary. Smithson and Bush have given us a translation of less than half of the work, but this is out of print. Prof. Bush has left a MS. translation of the remaining portion, but such is the indifference displayed by the Church, that were it not for the loyalty of its present possessor, the manuscript would have ere this fallen into the hands of the Spiritualists, the great enemies of the New Jerusalem.
WINE QUESTION 1882

WINE QUESTION              1882

     WE have received Dr. John Ellis' last work, entitled The Wine Question in the light of the New Age.
     Dr. Ellis, as is well-known, is a radical total abstinence man, and in this book, he assails the Magazine, the Messenger, and Words for the New Church, in a very decided way. The cause for this attack is that these journals claim that the wine mentioned in the Bible is fermented wine. Dr. Ellis claims that where wine is mentioned in a food sense, it means unfermented grape juice, and when in an evil sense, fermented wine. Or in other words, wine means two totally different natural things, and which one is meant when the word occurs must be determined by the sense in which it is used. This position seems to us untenable from the fact, known to all New Churchmen, that the same natural object in a correspondential sense represents what is good and true, or what is evil and false. It would be just as logical to claim that gold, when used in a good sense means pure gold, but when used in its perverted sense, it means some base metal.
     Dr. Ellis is attempting the very difficult undertaking of making the Bible and the Writings conform to his peculiar views; and he only does it by forcing a meaning into the simple language of these books. If he and the total abstinence party would only acknowledge the plain truth, that when the Bible and the Writings use the word wine, they mean fermented wine and not unfermented grape juice, they would define their position much better. Dr. Ellis' arguments are about as ingenious as could be advanced to prove his position, and yet any scholar conversant with the Hebrew of the Bible, or the Latin of the Writings can readily see that they utterly fail to establish his position.
     Dr. Ellis, and all total abstinence men, fall into the old error of mistaking an effect for a cause. They say wine produces drunkenness, insanity, etc.; therefore, wine is an evil thing which should be abolished. Following out the same line of argument, it could be said with every whit as much truth, that gold causes men to commit sins of a vastly deeper, and more deadly nature, therefore, gold is a "deadly evil," and should be abolished.

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The fallacy of such arguments is so apparent, that any New Churchman can see it at a glance. The cause of the bad effects of the perverted use of wine and gold is, that the higher the use of a thing is, the more direful are the consequence of its perversion.
     We fail to see, how any New Churchman, who thoroughly comprehends the Church's teachings in regard to evil, can join any of the modern reformatory parties, from the fact that all such parties start from a false basis and what starts from such a basis must lead to error. The Writings show that all evil, without exception, comes from one of two loves, viz., love of self, or love of the World; these loves are not out of man, but, are in him. Modern reformers start on the assumption, that man is more sinned against than sinning; that evils enter him from without; for instance, they picture the high-spirited, bright and virtuous young man who, tempted, lets the first fatal glass pass his lips, and is gradually dragged by the demon drink down to sin and death. Such arguments as these when dissected mean this: that the young man was pure and good, and the LORD allowed an evil from without to enter the pure and good man and ruin his body and soul. We feel sure that when any New Churchman once realizes what is really involved in this style of illustration and reasoning, he will shun it as a dangerous falsity. The real truth involved in such examples is this: that the young man was not pure and good, but was full of evil, which he would not light against, and as man, to be man, must be in freedom, he was permitted to ultimate his evil in the abuse of wine, because the LORD in His Divine Providence saw, that, in that manner it would entail on him less spiritual degradation than in any other.
     When a man commits murder for money is not the real cause of the murder, but love of self, or love of the world is the cause. These evils are not without, but within the murderer.
     We do not care to notice Dr. Ellis' minor arguments advanced in support of his position, for the reason that, in the light of the New Church, as we showed above, his starting point or basis, is a false one, and when this is the case, the entire superstructure is necessarily of the same nature. Let reformers attack the two loves which are the root of all evil, and then they will accomplish some real good.
PLATONIST 1882

PLATONIST              1882

     THOSE of us who are wont to note the signs of the times, cannot fail to be interested in the Platonist, a monthly periodical published in St. Louis, and devoted to the exposition and propagation of the philosophy of Plato. It is certainly a portentous sign of the times, that in order to demonstrate " that there are some things worthier of the time and study of a rational being than politics, amusement and money-getting," these "advanced thinkers" have left Christianity and have sought relief in the old heathen philosophy of Plato. With the false doctrines of the Old Church they have also given up even the outward profession of belief in the Divinity of the Lord and the sanctity of the Word. These words taken from its announcement, give us an insight into the purpose of the Platonist, and the state of mind of its editors: "In this degenerated age, when the senses are apotheosized, materialism absurdly considered philosophy, folly and ignorance popularized, and the dictum, 'get money, eat, drink, and be merry, for tomorrow we die,' exemplifies the actions of millions of mankind, there certainly is a necessity for a journal which shall be a candid, bold and fearless exponent of Platonic Philosophy-a philosophy totally subversive of sensualism, materialism, folly, and ignorance."
     It is certainly singular that, though the New Age, with all its inventions and freedom of thought, cannot satisfy keen observers and thinkers of the world at large, who are obliged to go back to the philosophy of ancient Greece in despair at the growing sensualism and materialism, yet so many New Churchmen are deceived and are blinded into regarding this outburst of materialism and grossness as part of the descent of the New Jerusalem. In spite of reason, in spite of doctrine, in spite of the evidences of their own senses, they persist in supposing that the full consummation of the Christian Church, which was the work of more than fourteen hundred years, can be undone in a little more than one hundred.
RELATION OF NEW CHURCH MINISTERS TO THE SACRAMENT OF THE SUPPER 1882

RELATION OF NEW CHURCH MINISTERS TO THE SACRAMENT OF THE SUPPER       G. FIELD       1882



LETTERS TO THE EDITORS.
     I OBSERVE in the notice you give of the position I have held, and maintained for more than forty years past, on the subject of the Sacraments, that you wholly and unreservedly indorse so much thereof as relates to the order, propriety, and fitness of a candidate for membership in the New Church; or for partaking of the Sacrament of the Supper therein: i.e., that he should enter the inner Gate, by first passing through its outer Baptismal one-only that you sometimes, in common with so many others (both Clergymen and Laymen), speak of it as a "rite," as if it were but a ceremonial observance, rather than a religious and Holy Sacrament. Thus you admit that "every one ought to be baptized before he begins to take the Holy Supper;" but you say you differ with Mr. Field in regard to his rules of conduct, based upon this rule of order;" because, you say, I "seem to maintain that the Minister is under obligations to refuse to administer the Sacrament of the Holy Supper to people who have not received New Church Baptism," and that I am "not content with teaching this Doctrine, and leaving the people to obey, or disobey, as they please;" but that I make it "an absolute law, to debar every one from taking the Sacrament, unless he were previously baptized into the Church." And this, you say, "conflicts with the law of human freedom," which in carrying out I am "in danger of breaking another, and far more important one, i.e. man's freedom;" for, you add, "No rational human being can rightfully be forced to obey any civil, or above all, any rational law," etc. But, you say, it is "the duty of the priest to teach boldly, and uncompromisingly, the truth," and "the laws of order; but the people must be left in freedom to carry these laws out in their conduct or not, as they may see fit." And after a few other similar additional remarks, you add, that "the priest should teach the doctrine concerning Baptism and the Holy Supper, and show that according to order every one should be baptized into the Church before," etc., etc., "but force no one."

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This is substantially the whole of your objection and reason for it; and there is nothing new in it; it is precisely the same argument that I have heard presented in defence, or in excuse, of the practice of almost every Minister in the New Church since I have been acquainted with it; to which, however, it has been added, that because it is the LORD'S Table we have no business to interfere with any one who may regard himself as entitled to be a communicant. Indeed, I know of but two Ministers of the New Church, who have not accepted, and adopted this platform; and it is to these two that I am indebted for the lessons I have learned respecting it; and these are the late Revs. C. I. Doughty and Thomas Worcester.
     And now, all I have to say is, that if I am wrong, I am as willing to retract and accept your position, as I was to accept theirs; but I must first see that I am wrong, and as yet you have not shown it to me. I do not know that any one respects human freedom more than I do, or would less wish to interfere with its legitimate exercise; but freedom is not one-sided-it is equal and just in its application; and, therefore, I have the same right to expect that my own freedom should be respected as that I should respect that of others. In your statement of my position on this subject, you do not put it correctly. You say that I am not content with teaching the doctrine, and leaving the people to obey, or disobey, as they please, but that I would force people to obey, etc. This is a thing that I never did, or even attempted to do, or would do under any circumstances. I have taught it again and again, and am still willing to do so; but I never even so much as persuaded, or attempted to persuade any one to comply. No one ought to come to this Sacrament only as he does so rationally, and in perfect freedom-hence I have objected (unless for good and sufficient reason), to administer the Holy Supper to persons who were under age (or minors), because they could not act in freedom, and their reason was not properly developed. How then does the word force or obligation in any way apply? Is it forcing them to be baptised because I announce that I have no authority to receive them at the inner Gate, only as they enter at the outer one? Are they not at perfect liberty to do so, or not, as they may choose? If there be any forcing, is it not I who would be forced? forced to do what I have no authority for doing; forced to disobey the Divine Law and Order, and to do what all my convictions of right tell me that I ought not to do; and to do this at the requirement of a novice, a neophite, who ought to come inquiring instead of demanding! Is there an organization of any kind on the face of the earth, at least outside of the New Church, where the applicant for admission comes and dictates and prescribes the terms and the mode of his admission? You say the Priest should teach, boldly and uncomprisingly, the truth; but that when he has taught it, he may himself unhesitatingly violate it! for if it is a truth to the candidate, is it not also a truth to the Priest officiating? And it must be worse for him to violate it, for he knows it, and the other does not. And is the Priest only a cipher, an automaton, who has no rights or obligations of his own to respect, but must do what any or every person, wise or otherwise, may tell him to do? Or does he not stand at the LORD'S Table to do the LORD'S WILL, and obey His command and law, and should not that be supreme and absolute with him? And do not the Doctrines of the New Church teach that the Priest should lead as well as teach? And how does he lead, if, after he has instructed the candidate what is right and orderly, and Divinely required to be done, he leads him into an act of disobedience by doing himself what he tells the novitiate ought not to be done. How can the candidate believe him; or, if he does believe him, what must he think of him, when he thus disobeys his own instructions? How can a New Church Minister endure to put himself in such a position before any one, especially when he is about to administer the most Holy Sacrament of the Supper? Perhaps he has told this neophyte that the LORD'S Church had two Gates, the outer one was the Baptismal Gate, and the inner one the Eucharistic, and that the Law of the Divine order required that admission to the inner one was by way of the outer, where the LORD was to be acknowledged at the Door of His own House; and that He had said, that if any one entered by climbing up some other way, he would be a thief and a robber, because he would deny the LORD and rob Him of the Divinity of His Humanity. And now the officiating priest says to him:-you come to the LORD'S Table violating His Law and Order, breaking in some other way, and thus have made yourself a spiritual thief and robber-yet I have no choice-I must receive you, and administer to you just the same, although I make myself a particeps criminis in so doing! And is it so that we make ourselves worthy to partake of this Sacred Feast? But would any man, who was the master of his own house, do so? i.e., would he, if he invited his friends to dine with him, and when he stood at the door to receive his guests, and found some there who were passing him by, and refusing to acknowledge him, and climbing up into the house some other way, would he receive them at his table as welcome guests, and minister to them; or would he not send for a policeman to remove them? they being like the man who intruded into the marriage feast of the Supper of the Lamb, not having on the wedding garment. Only three pages preceding your notice of my book, you present an illustration in point, which I adduce: it is part of an argument between a latitudinarian and a skeptic. The latitudinarian says, "I know there are a few New Church people who hold rather narrow notions on that and other subjects." To which the skeptic replies, "It was said your Doctrines forbid it. Do they?" And the answer was, "I believe they do; but on that and several points, I and many others do not fully accept their teachings." "Then," replied the skeptic, " some of your beautiful truths are false." "But," pleaded the latitudinarian, "that is rather a harsh way of putting it." He replies, "I can dress the question in softer words if you desire, but it will mount to the same thing."
     Now, Mr. Editor, which of these characters do you intend to represent? For if a man may believe and teach one thing, and practice another, I should hardly know whether to consider his religion as very narrow, or very broad; or whether it would be of much value to him any way. I have a few more remarks to make on this subject, which, by your permission, I will make in your next number.     G. FIELD.
MINISTERS AND LAYMEN 1882

MINISTERS AND LAYMEN       A. M       1882

     THE views which the Rev. T. P. Child recently presented to the New Church Conference in England, on the subject of the relation of ministers to their societies, are stigmatized by a correspondent in the February number of the LIFE, as "the utterances of a man who thirsts for power over others," and as springing from "the lust of dominion in holy things over the brethren." This manner of treating a subject which needs to be carefully considered in the light of doctrine, it seems to me, is much to be deprecated. Mr. Child has called attention to an important matter concerning order in the New Church. Instead of assailing his motives, should we not thoughtfully consider the LORD'S teachings to us on the subject? In H. D. 319, we are taught that " Priests are appointed for the administration of those things which are of the Divine law and worship;" and in the same work (No. 314), that "rulers over those affairs among men which belong to heaven, or over ecclesiastical affairs, are called priests, and their office is the priesthood."

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In other portions of the Writings are similar teachings. These are not the mere opinions or inferences of any man, but are the teachings of the LORD Himself, given for the guidance of His New Church. Is it not the duty of the Church to rationally consider the doctrine thus given to it, and to endeavor to practically apply it to the affairs of the Church? Are we to be guided in Church government and action by the precedents and customs of the consummated or by the LORD'S teachings to His New Church? I do not pretend to see clearly how the above doctrines are to be practically applied to the matter of the relation of the minister to the society for which the ministers (and it is a matter for the more especial consideration of those whose function it is "to teach truth and lead to the good of life"); but I think Mr. Child has performed an important use in bringing the subject before the Church, and it is to be earnestly hoped that it will receive from ministers and laymen the thoughtful consideration which it deserves. Some of us of the laity are at times troubled with fear of the lust of dominion on the part of the priesthood; but do we not need to be on our guard also against the disorder of lay domination, which seems at present to be the more generally prevailing evil of the two? A. M.
PITTSBURGH, PA.
TEACH THE DOCTRINE 1882

TEACH THE DOCTRINE              1882

     VERY interesting and timely seem to me to be the remarks of "X," in the February number of the LIFE, regarding the strange omission on the part of our clergy to instruct the people of the Church, and especially the young, that to enter into marriage with any ether than one who professes the faith of the New Church, is directly contrary to the teaching of the LORD.
     The intimate connection between the state of the Church in man and his state of Conjugial Love is clearly laid down in the Writings (see for example, C. L. 130). How, then, can the New Church ever come in to vigorous internal life, or even increase greatly, numerically, while the commonest principles of a heavenly marriage are continually violated among us openly, and without a word of opposition from those in authority.
     Why so plain and important a doctrine has been passed over, I shall not attempt to answer, but would beg permission to send a word of personal experience in corroboration of your correspondent's statement upon becoming acquainted with the Writings some years since, the doctrine that it is sinful to marry outside of the Church, was encountered in my early readings, and was accepted along with the other doctrines-first, as a rational and afterwards as a Divine teaching. It was with surprise that I soon discovered how little practical effect the LORD'S warning upon this most important relationship in life, had with the generality of New Church people. Nor was this condition proved to be a local one, for after somewhat extensive traveling, in which members of the Church in various parts of the country have been met, as well as the opportunity afforded by repeated attendance at the General Convention, I can testify that, previous to three years ago, I found but one New Church person who had received such instruction from the pulpit. This one case was the wife of an ardent New Churchman, who spoke with deep gratitude of the sermon on marriage, which, when she was a young lady, she had heard Mr. DeCharms deliver. This was the very sermon which was published in the January number of the LIFE, and so favorably commented on by "X." On the other hand, some evidence of an awakening is apparent from the gratifying fact that, within the past three years, as many as three ministers of the Church are known to have preached sermons similar to the one referred to
     That the LORD'S teaching regarding whom it is forbidden to marry, is wantonly disregarded throughout the Church, I do not believe. The general attitude among earnest laymen, when the doctrine is presented, seems to be a state of surprise, rather than of opposition. Must not the fault be laid where it belongs, at the door of the clergy, who, presumably, have all read the Arcana Coelestia, and have known of the doctrine? Yet we see them on every side consecrating such unions as are "accounted heinous in the heavens" as readily as though the explicit statement in A. C. 8998, did not exist, and without a word of warning to those who are ignorantly violating the Divine law.
     You may consider this as rather strong language. In reply the writer can only say that it will make him particularly happy if proof can be brought forward to show that his experience is exceptional, and that the language used is stronger than the facts justify.
     SAN FRANCISCO, CAL.               PROTEST.
FROM THE FAR WEST 1882

FROM THE FAR WEST       P. E       1882

     I SEND you the following extracts from letters received from a friend in La Gorande, Oregon, thinking that they may be of interest:
     "Living remote from a church, I long for personal converse to help me in my outlook upon interests vital to the growth and true prosperity of the LORD'S New Church in this world; to this end I try to read all works looking in this direction. Some days since I sent for Mr. Beaman's book Swedenborg and the New Age, but after reading a few pages I felt sorry that I had sent for the book, so disappointed was I to find so much looseness on the Authority of the Writings; for to me the Writings are the Second Coming of the LORD. My mind has been so long settled on this question, that I do not care to read anything that would disturb me."
     "After the rich experiences, after so much precious instruction accompanied with increasing light on the Authority of the Writings given for our and the world's good, I write to say that the NEW CHURCH LIFE is to me like 'cold water to the thirsty soul;' so much is explained on so many points at issue, that words cannot express the feelings awakened, nor the love and gratitude to the One Infinite Source of every good; Though so widely separated from all New Church people, I am conscious of a nearness in spirit." P. E.
VISIT TO THE "UNION MISSION." 1882

VISIT TO THE "UNION MISSION."       Z       1882

     LAST evening, Sunday, I thought I would be good, and so went to the "Union Mission," where all the "orthodox" are supposed to unite in teaching a sinful world how to be saved. The preacher-I don't know his name-had been, he said, giving a series of sermons on the Justice of GOD and the Atoning Day of Salvation, and this evening was to "preach on future punishment;" and from his "Union orthodox" standpoint he gave us a view of hell not often heard.
     After saying that "probably" some of the wicked would be annihilated, he said that the rest of the wicked would suffer "eternal torments." Besides various and sundry mental conditions not at all comfortable, they were to suffer a variety of physical torments.

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Some were to be "sent out into a region of eternal darkness and cold," where they would shiver and "gnash"-chatter- "their teeth" in the freezing blasts of GOD'S wrath. Others were to be "burned forever in a lake of fire," while "the righteous were to bask forever in the sunshine of the Divine Love." "How is GOD ALMIGHTY to do all this? A very easy thing for HIM to do. This earth is all fire inside, with a crust no thicker, in comparison, than an egg-shell. Now science says the north pole is turning up towards the sun. Just let it be turned up until it points to the sun and stay there, then half the globe would be eternal sunshine-the abodes of the blessed-and the other half, eternal night and winter, the abodes of one kind of the lost. The internal fires, broken loose by this upturning, would pour out on one side and make a lake of fire big enough to hold the rest of them! Wouldn't that be hell fire?" Well might the prophet, speaking for the people of this time exclaim, "We grope for the wall like the blind, we grope as if we had no eyes, we stumble at noonday as in the night." Isa. lix. 10.     Z.
News 1882

News       Various       1882



CORRESPONDENCE.
     ALLENTOWN, PA.-Mr. E. D. Leisenring, a prominent citizen of Allentown, died last month in the sixty-sixth year of his age. He was one of the editors of three German papers published by the firm of which he was the senior partner. He was one of the oldest receivers of Allentown.

     TORONTO, CANADA.-The Rev. J. M. Shepherd paid a visit to Toronto Society, of about six weeks duration in answer to a request of the Society. His lectures and sermons were well attended and highly appreciated. The Society made an effort to secure his services, and Recepted the terms which Mr. Shepherd proposed-but since his return to his home at Ruby, Michigan, he has written to say that he could not see his way to carry out the arrangements; so the society is still in want of a minister. The secretary has received instructions to open negotiations with some of those at present disengaged. Mr. N. H. Clark, late member of the Boston Society, at present residing at Toronto, has offered to lecture for the Society, and delivered the first one on Tuesday evening, the 7th instant. It was well attended and much liked. He will also assist in the Sabbath School, and, it is thought, will be of much use.
     March 9th, 1882.     E.

     RENOVO, PA.-The Rev. J. E. Bowers, missionary, has just been on another visit to this place, and on Sunday, March 19th, preached in the morning and lectured in the evening. We were the first to occupy a pleasant hall, which has just been finished. In the morning, Mr. Bowers gave an instructive sermon on "The Light of the World," about thirty-five being present. In the evening, the audience numbered over a hundred, to hear the lecture on "The Bible: What it is, and How it is to be Understood." The speaker said he had no peculiar notions of his own that he wished to put forth; that he was a Teacher of the Doctrines of the New Church, and accordingly would confine himself to explanations of its teachings, respecting the character of the Bible, and the method of its rational interpretation. The lecture was extempore, occupied fifty minutes in its delivery, commanded the close attention of all present, and made a very favorable impression.
     The New Church friends at Renovo began in January,-or, rather, resumed,-holding meetings every Sunday, in their houses. They read the Word and the Writings, and find it very useful, and feel much encouraged. All the children attend these meetings, and take part in the services by singing, and in the responsive readings. They say they "like it." Messrs. J. R. Kendig, W. B. Jordan and F. H. Donaldson, are the representative men of the Church in the place; and they are in earnest, knowing that "the New Church is the only Church in the universe!"
     On Tuesday evening, March 21st, a meeting for social intercourse was held at the house of Mr. J. H. Kendig. There were about twenty adults present, beside a number of children. Three or four who have recently become favorable to the Doctrines, kept Mr. Bowers busy answering questions a good part of the evening. There was a pleasant sphere, and all seemed to enjoy the meeting very much. It is probable that at no distant day a regular New Church society will be organized in Renovo. Inside of two years, seventeen persons have been baptized in this place.

     POMEROY, OHIO.-We are very much delighted with the improvement in the NEW CHURCH LIFE, and feel more than ever before that we cannot do without it. We are reading with much interest the articles on "Difficult Doctrine vs. Authority," aloud, in our Wednesday evening "Reading Meetings." We also read the sermon on "Marriage," in the January number. We have finished reading The New Jerusalem, and its Heavenly Doctrine, and have not decided what to take up next, and would be very willing to receive a suggestion. We wish you much success in your good work.

      A.E.G.

     Heaven and Hell would be an excellent book to take up next. - EDITORS.

     LONDON, ENGLAND.-On the 31st of January, the members of the Islington Society and friends from all parts of London assembled at the New Church College, Devonshire street, to give a hearty reception to the Rev. W. O'Mant, the newly elected Principal of the College and Pastor of the Islington Society. The room in which the meeting was held, is known as the Refectory, and is ordinarily used as the playground for the boys attending the College school. But some of the lady members of the Society determined that it should look as attractive as possible, and for this purpose spent several hours of the previous evening in decorating it with curtains and Christmas wreaths, which, with the help of a carpet, made quite a pleasant surprise for those who had only seen it in its former condition. The friends who assembled at about half-past seven, comprised representatives from all the London churches. Mr. Elliott, the Secretary of the Islington Society, opened the proceedings by introducing the Rev. W. O'Mant, who, in his reply, expressed his wish to make the Society all that its earliest friends desired, and did not feel alarmed at the present smallness of its congregation, since he would feel as satisfied at preaching to forty (if sure of doing them good) as to four hundred. Several of those present contributed to the pleasure of the evening by giving songs, and the Argyle Square choir also kindly assisted in this respect. The Rev. John Presland, who is now officially connected with the College as Theological Tutor, touched upon its past history and future prospects, as did Mr. Dicks, the leader of the Society at Dalston. Refreshments were served at 9.30, and a few remarks from Mr. O'Mant, thanking the members of the Society and the friends generally for their hearty welcome, concluded a most happy evening.     N. E.
Title Unspecified 1882

Title Unspecified              1882



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NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, MAY, 1882.
     THE Christian Union gives the following catalogue of the various beliefs concerning the final doom of the wicked, any one of which a man may hold without being a Universalist. "The doom of the wicked may be to endless and ever-increasing torment, according to Jonathan Edwards; or it may be absolute annihilation, a doctrine declared by Archbishop Whately, on Scriptural ground to be not improbable; or it may be a gradual shriveling up of the soul and its final extinction, a theory implied as possible by Dr. Smyth; or it may be a being left to ourself and to all the natural consequences of an Avenging memory and conscience, the view philosophically advocated by Joseph Cook, and practically preached by Dwight L. Moody; or it may be simply an everlasting deprivation, an endless loss, the doctrine substantially of Swedenborgianism."
     "An everlasting deprivation, an endless loss," is certainly a highly original way of stating the doctrine of the New Church in regard to hell. If the Christian Union could be induced in like manner to prepare a statement of the other doctrines of the New Church, what a singularly lucid creed we should have.
Title Unspecified 1882

Title Unspecified              1882

     WE had always supposed that Jesse James, "the most successful robber of modern times," was a desperately bad man, but now, to our surprise, it is claimed, notwithstanding his numerous robberies and cruel murders, that he was a religious man and the member of an evangelical Church. In 1877, he was converted, baptized and received into the Baptist Church, and since that time has been a member in good standing. The funeral of Mr. James was most imposing and, to every appearance, was conducted in a spirit of the deepest religious devotion. Two Baptist ministers performed the ceremony, and two Sheriffs were among the pall-bearers. The sermon was, as an exchange expresses it, "very pathetic."
     It dwelt upon the necessity of faith, and on Christ's forgiveness, and "enlarged upon Jesse's chances of future improvement in paradise." The Nation philosophically remarks, that the "wide-spread belief in the West, that he has gone straight to Heaven, is a touching indication of the general softening of religious doctrines."
     In another article, the Nation, putting aside for the nonce, its reprehensible sarcasm, says: "It is not only in the James district in Missouri, that one comes on the strange compromises by which a certain external devoutness is made to atone to the conscience not only for spiritual coldness, but for long and persistent violations of the fundamental rules of morality. Startling as are these revelations about the state of society in that part of the country, they are hardly more startling, everything considered, than the frequency with which our defaulters and embezzlers in this part of the world prove to have been vestrymen, deacons, Sunday-school superintendents and prominent church members during long years of delinquency and perfidy."
Title Unspecified 1882

Title Unspecified              1882

     THE Bote der Neuen Kirehe continues its articles on the Authority of the Doctrines. One of the most recent articles treats of the "Infallibility of the Doctrines," and maintains that the idea of the Infallibility of Swedenborg has been entertained by "not a single person on earth within or without the Church." In its answer to the petty quibbling indulged in sometimes which seeks to cast doubt on the "Infallibility of the Doctrines" by showing that mistakes occur in reference to the Word, the Bote takes occasion to remark that "Swedenborg saw many such trifling errors soon after the publication of his works, and complained about them in his Diary, ascribing them to the influences of evil spirits." We were not aware that there was such a statement as this, and we shall be thankful to the editor of the Bote to give us the number of the paragraph in the Diary in which Swedenborg makes this statement.
Title Unspecified 1882

Title Unspecified              1882

     THE ALLIANCE, of Chicago, which is the exponent of men like Prof. Swing and Dr. Thomas, calls for some Swedenborgian to "demonstrate" the existence of the spiritual body. Mr. J. L. F[oulds], of Toronto, Ca., accordingly presents an able argument in The Alliance of April 3d. But the editor of The Alliance-the self-styled "Progressive Journal of To-day "-in true keeping with the materialism which betokens the "Progress of To-day," is unable to recognize any "demonstration" in an argument which is convincing to the rational mind-but insists on having the existence of a spiritual body demonstrated to his senses.

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Immersed in the darkness of materialism which rejects the Light of the world-the Word (see The Alliance of May, 1881), it naturally thinks an argument which in that light is clear-to be "muddy."
Title Unspecified 1882

Title Unspecified              1882

     IN regard to the state of the Church within what is known as the Missouri Association, we are informed that in Kansas there are two societies in actual operation a small one at Osage City, and another at Topeka. The latter has been recently organized and is under the charge of the Rev. Howard Dunham. Mr. Wilder, one of the most active members, is Treasurer of the Atchison, Topeka and Santa Fe Railroad; several other New Churchmen are also connected with this road. In Olivet, which was started as a New Church colony, there still remain some four or five families. There are also a large number of isolated receivers who are visited at intervals by the Rev. Dr. Peabody. In Missouri, the only minister of the Association, outside of St. Louis, is the Rev. Gustav Reiche, who is at present Register of the Land Office in Booneville, but who preaches once a month in Wellesville.
Title Unspecified 1882

Title Unspecified              1882

     WITHIN the past month three have been added by ordination to the list of American New Church Ministers, namely: Messrs. Werren, David and Palmer. There are now connected with the General Convention, ninety-nine ministers, of these seventy are actively engaged in ministerial duties.
BABYLON 1882

BABYLON              1882

     WE have before us the celebrated Pastoral Letter published at the Fourth Provincial Council of Cincinnati, March 19th, 1882, signed by eight Bishops of the Roman Catholic Church and appointed to be read in all the churches of the Province.
     It is an interesting document, as being one of the best confirmations which modern times afford of the truths revealed concerning the Roman Catholic Church. While reading it one involuntarily recurs to the words in the Apocalypse Revealed 731: "Every one, even at this day, cannot but be astounded when he sees that Religion so holy and splendid in externals, and is not aware that it so profane and abominable in internals." For its holiness and splendor in externals also extends to its church polity and policy; and holy indeed and splendid are these as set forth in the Pastoral Letter; there is not a chapter in the whole Letter which does not commend itself for the true principles which it enforces. Yet he who reads it in the heavenly light of the New Jerusalem discovers how profane and abominable are the internals. Announcing principles which astonishes one with their great truth, the Letter, with the subtlety peculiar to Babylon, twists them to mean the very opposite of their true sense, or else by commingling with them false principles, it thereby seeks to effect its end:-to extend the Roman Catholic Church and to establish more firmly than ever the authority-not of the LORD, but of the Pope.
     In its opening chapter on "Human Freedom," by a mode of reasoning in which falses hide behind truths so as to escape even a practiced eye, the reader who is not very watchful is led to the conclusion that it is wrong to exercise one s reason in spiritual matters. The very paradox contained in the first sentence of the following quotation so stuns the reader that he wanders on through the maze of mingled truths and falses, following the lead of these Bishops:
     Admitting in the fullest sense man's power to choose between good and evil, and in this man's responsibility, we cannot but firmly and uncompromisingly reject the popular doctrine that man is free to accept or reject God's revelations. It is one thing to have the power to reject truth, quite another to have the right, just as it is one thing to have the power to do evil, quite another to have the right. Truth does not depend on man's acceptance for its existence or its right to be accepted and obeyed, nor does the truth of God's revelation or its binding effect depend upon man's acceptance. Revelation is God's word to man and man has no right to reject it. By free will God has gifted man with the power to reject or accept His revelations, but at the same time God has distinctly warned man of the consequences of rejecting revelations. God's first command to man is, "Thou shalt not have strange gods before me." But a revelation different from God's revelation is a strange god, or an interpretation of God's revelation different from what God intended is a strange god, an untruth-and no man, nor body of men, nor church, nor state, has a right to teach falsehood or change a jot or tittle of the law of God. Yet, in the face of principles as clear as the above, men claim, under the cry of religious freedom, the right to try God, His law and revelation, and to accept or reject according as it agrees with their reason. In other words, such men make their reason the Court before which God and His law shall be tried; that is, God is to be tried by man, not man by God.
     Was ever human ingenuity more effective of destroying the truth that we should "prove all things and hold fast what is good?" Here is a specious acknowledgment that man may choose between good and evil, but by a twist to the meaning of the expression that man has "the power" to do so, and by a parade of statements that are absolute truths by themselves, one is made to believe that man dare not choose between good and evil. But man has the right "to try God, His law and revelation, and to accept or reject according as it agrees with his reason." If his reason be such that it will reject the LORD and His Truth, he will have to suffer the consequences, but he must be left in full freedom to accept or reject Him. Moreover, because a man has the right to accept or reject the LORD, it does not follow that a rejection of Him is right.
     Passing over the chapters on "Human Equality," "Labor Unions," "Newspapers," "Music," "Secret Societies," "Catholic Societies" and "Marriages," some of which to outward appearance are very good and others indifferent, we come to the interesting chapter on "Authority." Here, again, we have an illustration of the way the Roman Catholics pervert truth in order to gain dominion.
     With the popular doctrine that all men are equal, there is also steadily growing the doctrine that "all power is from the people, and that they who exercise authority in the State do not exercise it as their own, but as intrusted to them by the people, and upon this condition-that it may be recalled by the will of that same people by whom it was confided to them." This is not Catholic doctrine, nor is it the doctrine of the Scriptures, which teach: "By me kings reign, . . . by me princes rule and the mighty decree justice."-Prov. viii, 15, 16. "Give ear, you that rule the people, . . . for power is given to you by God, and strength by the Most High."- Wis. vi, 3, 4. "Let every soul be subject to the higher powers; for there is no power but from God, and those that are, are ordained of God."-Rom. xiii, 1.


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     (A.) There is also a growing disposition amongst a class of Catholics to teach that in some things the priest receives his power from the people. There is also a disposition to draw lines and to confine the priest within limits that neither God nor religion can permit. The priest is not appointed by the people, nor does he receive his power from the people. He receives his power from God, and the people are commanded to seek the law from his lips, "for the priest's lips should keep knowledge." "He that hears you, hears me," says Christ, speaking of His priests, and "he that despises you despises me." - "Go teach," are words that leave no doubt of the right of priests to teach or the duty of the people to listen.
     Because the people supply the means for the support of religion, they frequently assume that they, and they only are to manage the temporalities of the Church. Frequently even, under the plea of assisting in the management of the temporalities, the laity also assume to dictate to the priest in spirituals, the more when he teaches the law of God on matters appertaining to the government, or the duties of subjects to rulers. The assumption of this class of men is that, in matters of State, the priest must be silent, forgetting that governments and states, and the relations of citizen to citizen, must be founded on the law of God, and that the priest is the guardian, and, under the direction of the Church, the interpreter of the law of God and that consequently in all matters of civil life appertaining to faith and morals, the priest has a right to speak, and the people are required to listen.
Title Unspecified 1882

Title Unspecified              1882

     With some exceptions, the doctrine of government could not have been stated better, and yet the truth of it is totally perverted by abusing the doctrine so as to make it refer to the priests who put themselves above the law instead of under the law (compare H. D. 322), for what else do these words mean:-
     The priest is the guardian and, under the direction of the Church, the interpreter of the law of God, and consequently, in all matters of civil life appertaining to faith and morals, the priest has a right to speak, and the people are required to listen.
Title Unspecified 1882

Title Unspecified              1882

     Instead of proclaiming the law of God:-the Word "which is God," as the authority to whom every one may appeal, they insist that the authority is vested in the priests. And while the first two paragraphs of the above quotation state the doctrine of the priesthood truly, in the abstract, it is but a means to the assumption of authority on the part of the priests, by their not making the distinction between the person and the function of the priest.
     Excellent again, in the Pastoral Letter, is the idea of having Day Schools in connection with their churches; still this is but another means for fixing the dominion of the Pope instead of the dominion of the WORD.
     Noteworthy it is, that throughout the Pastoral Letter we find the very same apparent advancement in ideas, the same apparent effects of the influence of the New Church, as exists in the Protestant churches and which have led so many New Churchmen to the vain imagination that the Second Coming of the LORD "is a new and more powerful influx and operation of Divine Truth with men, that it is now taking place, and that the signs and effects are everywhere visible." For there is in this Letter an apparent concession that man has Free Will in spiritual things. There are many statements which look like New Church truths, as: "God alone is free, because God alone is supreme." "The law of God does not change. Marriage was ordained of God when He created man and woman. Its unity was from the beginning." "The law of man must ever be subordinate to the law of God." "Virtue must be the foundation of education, but religion is the foundation of virtue." Can any one deny that these are truths, and being truths must they not be the effect of the New Age? This is the reasoning that many apply when they hear similar statements to the above in the Protestant churches, and yet a deeper analysis will show that at bottom the Roman Catholics, as well as the Protestants, stand just where they stood in 1757, excepting that they are beginning to disintegrate-as witness the confession of the Letter itself in the paragraph marked (A.)-the Protestants more rapidly than the Roman Catholics, as the latter are more external than the former, and the stronger the externals the more time does it take the corrupt internals to break through and destroy them.
AUTHORITY vs. UNACCEPTABLE DOCTRINES 1882

AUTHORITY vs. UNACCEPTABLE DOCTRINES              1882

II.
     THE importance of heeding the cautions referred to in our last paper (see NEW CHURCH LIFE for April) becomes very manifest when we see the effect of not heeding upon the growth of the Church within ourselves. Statistics have been collected by those that have given the subject special attention, some of which were presented in the Messenger of last year, which show that the New Church has made very little growth from the increase of its own families, compared with what it would reasonably have been expected to make. A writer there showed that the natural increase in New Church families of most of our older societies would alone, by this time, have carried their numbers quite up into the hundreds, and in some cases into the thousands, instead of being left, as so many of them are, with less than their original numbers, and in many cases ready to die.
     It is not our purpose now to pass in review the various causes that have been assigned for this. A prominent one bearing in the direction of our line of thought deserves especial notice here. It is the disregard of the Authority of the Doctrines inculcating the necessity of separate and distinctive New Church worship and instruction by which alone the sphere and teachings of the New Church can be kept alive in our families, and the floods of the old falsities and evils shut out.
     If the Doctrines are taken as authority in matters of faith and practice, it is impossible, from what has already passed under review of the teachings, to escape the obligation that is upon New Churchmen to maintain the New Church purely and distinctively separate from the Old. But there is a teaching in the familiar passage, A. C 1618, which not only involves but expresses the obligation in plain words. Let us refresh our memories with the passage "Man, however, during his abode in the world, ought not to omit the practice of external worship, for by external worship things internal are excited, and by external worship things external are kept in a state of sanctity, so that internal things can flow in. Man is hereby imbued with knowledges and prepared to receive things celestial. He is also gifted with states of sanctity, though he be ignorant thereof which states are preserved by the LORD, for the use of eternal life, for in the other life all man's states of life return."

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What one ought not to omit he surely ought to do. If this is not an authoritative putting of our obligation it would be difficult to find one. It comes to every New Churchman with the authority of a Divine command from the LORD to keep up the practice of external worship.
     With it, as usual, comes the reason therefor, and sufficient indications of its uses to show what kind of worship it ought to be. It must be worship which will store up holy states and instruction in knowledges for those states for use in the other life. Of course, only a distinctive New Church worship will do this. For a New Churchman to think of going to Old Church worship is the height of absurdity. It must be a lively imagination that can conceive of getting holy states in the worship of the LORD alone, where the LORD alone is not worshipped at all; or that can conceive of gaining in knowledges of truth where there is not one truth known (Continuation Coronis); or even were there any truth known, his own knowledge from the Doctrines could teach their best its a-b-c s. We would hardly carry our power of imagination so far as to think to get instruction in Christian truth, and in the worship of the Christian's LORD, by going to a Buddhist temple or a Chinese Joss House. Why should we expect any more from Christian Paganism? Only there is this difference-that in the non-Christian Paganism we meet more falses of a comparatively innocent character, while in Christian Paganism we meet with truths falsified, and thus of the most malignant and destructive character (see previous papers).
     That they do not seem so to us when we hear them called by very pious Christian names, and see them under a very pious Christian exterior, does not make the Doctrines any less true when they tell us that they are so, as we have unmistakably seen they do tell us. It is therefore in the light of these facts, which we cannot deny if we accept the Doctrines, an obligation that we cannot escape, to keep up the practice of external New Church worship in such distinctive and effective form as that it shall store up for us and for our families its holy states of the approach and acknowledgment of the LORD alone, and of the knowledge of His truth as revealed in His Second Coming for the use of those who will be of His New Church.
     Can we expect to grow and prosper as New Churchmen if we refuse to obey this obligation? And can we be at all surprised that where we have not obeyed it we have not prospered? The fact that these two things go together, that we have in so many cases failed to obey, and in exactly those cases not only failed to grow, but have lost ground, if not actually gone out, makes a reasonably clear case of cause and effect. So when statistics show that our families that ought to have given us from ten to a hundredfold or more increase according to the number of generations they have had since the first reception of the Church, give us actually very little or no increase or even positive loss, and always the more so, the more the pure and distinctive influences of the Church have been neglected, it is time to call a halt and give the alarm of impending danger.
     The sooner New Churchmen stop this courting of the Old Church, and re-light the fires of the New on their home and public altars, the sooner will this heavy loss to their families, and thus to the societies of the Church be stayed. If every professed family of New Churchmen be kept in the perpetual pure and distinctive sphere of the worship and Doctrines of the Church as that of the only good and true in the world, we should soon see an increase that would astonish us all, and would put the results of our now favorite work of proselyting, for which this has been so much neglected, entirely into the shade. Missionary work ought not to be neglected, but let it centre around and go from the home mission.
     Another cause of loss at another time.
EDUCATION 1882

EDUCATION              1882

VI.
     IN our last paper, the correspondence of the senses was stated in general terms from the Writings. A more specific consideration of each one would seem useful in view of the practical application of the teachings concerning these avenues to the mind, in Education. It is not an easy matter to treat of them separately, for they are so intimately connected, and so dependent upon each other; but if methods must be devised for their proper development, then must we make ourselves acquainted with all that the Church can give us in regard to each, both by itself; and in its connections. Let us begin with the most external, Taste.
     This is the one sense that cannot be shared. Every one must taste for himself-and the morsel however delicious, is enjoyed and appropriated by the eater alone. The tongue is the principal organ of the Taste, and, "as it affords entrance to the lungs, as well as to the stomach, it represents a sort of court-yard to things spiritual and celestial." (A. C. 4791.) By means of the tongue and its adjuncts, the body is fed and nourished. Food for the body corresponds to food for the mind; mental or spiritual food is science, intelligence, wisdom,-in other words Truth in its various degrees; and just as the body hungers for natural nourishment, so does the mind feel an appetite for spiritual food; again, even as the body is injured by badly-cooked, unripe, or unwholesome food, so is the mind weakened and injured by false science, indigestible knowledge and poisonous thoughts.
     By Tasting as a part of the process of eating, we know whether food is palatable or wholesome; so by spiritual Taste, which is the love of knowing, we perceive the Truth which is to nourish our minds. By correspondence, therefore, Taste signifies the "perception of Truth."
     If it be important to watch and carefully prepare the material food for the child, how much more so is the daily meal of spiritual aliment which is to give strength and vigor to the growing mind; and if we, as Mothers and Teachers, would have our children discriminate, in later years, between good and evil, true and false, we must, in childhood, produce the sensual impressions which may deepen and grow to this discernment, as the rational mind is formed.


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     We are plainly taught in the Arcana Coelestia 3502, that the cultivation of the sense of Taste, through its delights, is proper and important. "The pleasantness of Taste correspond to the delights of good and the pleasantness of truth, while eating signifies the appropriation of the same; and these knowledges of good and truth do not continue, if not insinuated through some delight." Now by the application of this doctrine, it seems to me we are authorized to use all means-whether play, object, or language lesson, by which to lead the child to recognize eatable things by the Taste; to distinguish between the sweet, juicy, ripe, wholesome food, and the sour, bitter, unripe and indigestible, gratefully accepting and enjoying the one, while it shuns or rejects the other as injurious. Taste is the one sense that does not accompany the spirit of man into the other life (A. C. 4794). In its place spirits and angels have something analogous to Smell. The sense of Smelling is so closely allied to that of Taste, that what can be said of the exercise of one, implies that of the other. By the Taste we discover certain properties of things, but by the Smell we perceive internal qualities, more subtle, more deeply hidden, which the grosser Taste cannot reach.
     In the Arcana Coelestia 10,199, we are taught that the Smell corresponds to "perception according to the quality of a thing"; and in the Apocalypse Explained 990, that, "Taste corresponds to natural perception, and Smell to spiritual perception, and in many places in the Writings, we are told that the "spheres of life, emanating from spirits and angels, are perceived in the heavens, as agreeable or repulsive odors" (A. C. 4628).
     The sense of Smell is capable of being educated to a very high degree; usually this sense is limited to the general distinction between pleasant and unpleasant odors; but science has proved that particles may be recognized by the Smell, that cannot be detected by any other sense, even with the most delicate scientific aids. The cultivation of the sense of Smell may therefore be of practical value in this world; but if not applied to any visible use, it will always be important as the external form of a spiritual correspondence, and will furnish a ground for influx from the heavens whereby good spirits can be associated with the children through their delight in delicious odors.
     Froebel, the founder of the Kindergarten, in his "Mother Songs," has made a little play for the purpose of exciting the delights of this sense. In the motto for the mother he says, "Let your child early learn that in everything that lives there will always be revealed One Essence, that streams forth from the One Source of Existence," and in the song that is to be sung to the little child, the correspondence of spiritual perception which detects the interior of things seems to be foreshadowed in the pretty little conceit which appears in the literal translation from the German:

     "You, my dear little child,
     Smell the pretty flower;
     Oh, what smells so very sweet?
     What can the matter be?
     Certainly, a little angel
     Through the fragrance will rejoice thee:
     Says: 'If the child does not see me
     Yet through me the fragrance springs forth.
     Child, let me, too, smell. I can
     No longer resist the desire to do so."

     In his explanation of the use of the little play, he says: "Further, it is important to notice that everything in itself good, healthy and elevating, as soon as it is used in excess has an opposite and injurious effect. Excess always engenders disgust and loathing. Teach this, 0 Mother, in the games of Smelling and Tasting, and in your loving conversations with your children."
     In conclusion, let us remember that the delights of the senses are for the sake of arousing thought, and when in maturer years, the reason determines how far the pleasures of the senses are conducive to health or use, then it lifts up the senses to their true place, as ushers, so to speak, into the presence of the spiritual.
STATE OF THE CHRISTIAN WORLD 1882

STATE OF THE CHRISTIAN WORLD              1882

     AMONG our letters this month is one in regard to the State of the Christian World. Our correspondent holds that the Writings are of Divine Authority only when giving the internal sense of the Word; that the statements concerning the future of Christendom and the establishment of the New Church not being, as he thinks, part of the internal sense, are therefore merely opinions of Swedenborg and of the angels based upon the experience of previous Churches; but time, our correspondent thinks, has shown that the Writings are wrong and Swedenborg and the angels mistaken; and that instead of only a "few within the Church" accepting the truths of the New Dispensation, the Old Church is approaching the New so rapidly that "a more steady and more rapid approach . . . would give evidence of an unhealthy growth."
     The Writings in which are found the teachings concerning the state of the Old Church, which our correspondent regards as the mistaken deductions of Swedenborg and the angels, constitute the Second Coming of the LORD; "they are not my (Swedenborg's) works but the Lord's;" "on all of them in the spiritual world was written Adventus Domini;" they "exceed all the revelations made since the beginning of the world;" and upon them is founded the New Church, which is to endure to eternity and be the Crown of all Churches.
     Now, in view of this, is it possible to believe that the LORD should have permitted the integrity of these revelations to be injured and their purity sullied, by being intermingled with the false notions of Swedenborg and angels; that He should have permitted His Writings to become the means of promulgating false and misleading conjectures, especially about so important a subject as the establishment of His Church? It is absurd on the very face of it, and would require far stronger proof than mere assertion.
     In regard to the authority of the Writings, there is no middle ground. Either the Writings are authoritative throughout or not at all.

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The position that the Writings are of authority only so far as they contain the internal sense, is untenable for many reasons. In the Spiritual Diary (n. 1647), we are taught that what Swedenborg "learned from representations, visions and discourses with spirits and angels, was from the LORD alone." In the Spiritual Diary 4123, Heaven and Hell 1, De Verbo 4, we are also taught the authority of other parts of the Writings than those in which the internal sense is given. Then, too, the "very significant fact" which our correspondent adduces in proof of his position, is really strong evidence against it; for the work on which Adventus Domini was written "by command," was not the Summary Exposition of the Prophets and Psalms (a posthumous work), as our correspondent evidently supposes, but an entirely different book, the Brief Exposition of the Doctrine of the New Church (Summaria Expositio Doctrinae Novae Ecclesiae). Now the Brief Exposition does not treat directly of the internal sense of the Word at all; but treats of the Doctrines of the New Church as compared with those of the Old; it moreover contains a number of memorable relations, which must also, therefore, be included in the Advent of the LORD.
     Even if the writer of the communication refuses to admit as of Divine authority anything which is not the internal sense of the Word, still, even on this ground he must accept the teaching that the New Church will, like all former Churches, be raised up mainly among the Gentiles. For this teaching is part of the internal sense.
     The statement in the Arcana Coelestia 2986, that "the same will be true of the New Church" as of former Churches, is given in explanation of the "Children of Heth," who represent a new Church from the Gentiles. The teaching in A. C. 9256 is also plainly part of the internal sense of the Word: "That the Church is transferred to the Gentiles, who acknowledge the LORD, is manifest from many passages in the Word, as from the following: The people who walked in darkness have seen a great light. They that dwell in the shadow of death, the light has shone on them. . . That the Church is established among such, is further evident from the LORD'S words in Matthew: "Have ye not read in the Scriptures, the stone which the builders rejected is made the head of the corner, therefore, I say unto you, the Kingdom of God shall be taken from you and shall be given to a nation yielding fruits." Nor can there be any question as to who the Gentiles, here referred to, are; for in this very number the Gentiles or Nations are defined as "those amongst whom the Word is not," and we are further taught that "a New Church cannot be raised up among others." Thus it is plain that the doctrine concerning the establishment of the New Church "among Gentiles who have not the Word," is part of the internal sense, and when we deny this doctrine we are plainly denying what is taught in the internal sense of the Word of the LORD.
     Our correspondent claims to be in a better position for judging of the fate of Christendom and the manner in which the New Church will be established, than was Swedenborg. Now what does "A. S." know that Swedenborg did not know? That the Old Church has "outgrown the crude and barbarous presentation of Divine Truth(?) which prevailed, unquestioned, one hundred years ago?" But this is no new fact. It is simply the external and inevitable result of a spiritual fact revealed in the Writings; viz.: that in consequence of the Last Judgment, men are in a freer state of thinking on matters of faith." There is nothing new or strange, nothing to be wondered at, or to congratulate ourselves about, that in many instances the old dogmas are being given up. This comes as a matter of course, as a result of renewed freedom. It is a confirmation of the doctrine set forth in the very number which our correspondent objects to.
     Our correspondent states, that a "more steady and more rapid approach of Christendom toward the truths of the New Church would give evidence of an unhealthy growth;" but no proof of this has been presented. This statement is not only contrary to the Doctrines of the Church, but also against well known facts of observation. If the Old Church is approaching the New so rapidly, why does not the New Church grow more rapidly? Why is it that the New Church is receiving fewer and fewer accessions from the Old Church as time advances? If the community at large is becoming more and more favorable to the Doctrines, why is there not an increased tendency to accept them? If so many are on the road to the New Church, why do so few reach their destination?
     The "Orthodox Sects" are breaking up and disintegrating. No one denies this. But the real question is, which way are they facing, toward the New Church or toward infidelity? Are they coming into an acknowledgment of the Divinity of the LORD and of the Holiness of the Word? Can "A. S." point out a single instance of any Protestant sect which shows the least sign of approaching to an acknowledgment of the LORD and the Word? Is not the tendency the other way? The Old Church may, under the influence of renewed freedom of thought, cast away their old dogmas of Infant Damnation, Hell-fire, Resurrection of the Material Body and Destruction of the World by Fire; they may give up their belief that the World is only Six Thousand Years Old and was made in Six Days; but if they do not acknowledge the LORD and the Word, all this amounts to nothing. The Christian World is drifting into Unitarianism, Infidelity and Agnosticism. They are denying the LORD and casting aside His Word. There is no use in deceiving ourselves, in shutting our eyes on facts, and in trying, through mistaken charity, to evade not only the truths of doctrine, but the evidence of our own reason.
     Our correspondent, it seems to us, has nothing to support his view; general doctrine, particular teaching, the facts of observation, are all against him.
     We have devoted so much space to the answer of this letter because it not only represents the views of many New Churchmen, but it is a much abler presentation of those views than is usually given.
JOHN WORTHINGTON 1882

JOHN WORTHINGTON              1882



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MISCELLANY.
VII.

     THE acquaintance, so oddly begun between John and Ralph, soon ripened into friendship, the more readily, perhaps, from the mode of traveling they adopted. Ralph proposed that they should forward their baggage from one principal point to another, and then perform their journey afoot, which way, said he, "is the only true one of seeing this glorious country," and John readily consented. In this manner they leisurely tramped through the country, often stopping, and for hours lying or sitting on the ground or on the rocks and enjoying the grand scenery. There was no lack of conversation between them, but John noticed that his companion never brought the purpose of seeing whether Ralph would endeavor to up the subject of religion, and he avoided it himself for "convert" him. After several days, seeing no evidences of it, John said: "Why is it that you do not endeavor to show me the errors of infidelity?"
     "Because, as a man of sense, you see them already. You know as well as any one, that there is no truth in mere negation."
     "Admitting that, for the sake of argument, is there any system of so-called truth that, to a rational man, does not admit of denial or negation or, in other words, is not false, at least in part?"
     Ralph was stretched out on his back and lazing upward at the blue sky; he did not answer John's question at once, and when he did speak it was in a subdued tone. He said: "I do not like the term 'system' applied to truth; it may be properly applied to a collection of natural facts, but natural facts are not real truth. Real truth is the vital, the living, the awful power of the universe; it is the power of the Almighty.' Ralph paused, and John making no reply, he added, "That truth is in this world ultimated in its fullness in the Word and as much of it as the LORD has deemed good or man is offered to him in the internal sense of the Word, in the Writings of the New Church."
     At first John was subdued and silent before such a momentous declaration, but soon the old skeptical leaven commenced to work, and he said in a dogged tone, "That all sounds very fines and I will even go so far as to admit that there are some things in. the Doctrines of the New Church, as I have heard them, that are true, but there are other things which I am unable to understand, and you, as a rational man, -cannot expect one to admit a thing to be true which he cannot understand"
     Ralph rose to a sitting posture with a laugh, and resuming his usual style of speaking, said, "Oh, you conceited, benighted man, cannot you reason further than the length of your nose? You, who pretend to have devoted so much time to investigation, cannot you at least rise a little above the crowd of turkeys, who strut about the world and say, 'I wont believe anything I cannot understand.' Why, man, look what that assertion means. It means that because 'I cannot understand a thing it is not true, that which my huge intellect cannot grasp is false, my intelligence is the all in all, and beyond it is nothing,' and then these turkeys spread their tails, drag their wings on the ground, and strut around and don't know they are intoxicated-in fact, drunk, as you are, now."
     "I-drunk!" said John with a stare.
     "Yes, you, spiritually drunk with the pride of your own self-intelligence. The Writings say that men like you, who deny everything they cannot comprehend, appear, in the spiritual world, like drunken men and really are so, though, like intoxicated people in this world, they have a funny idea that they alone are sober. I hope, my inebriate friend, that you will swear off from drinking your self-intelligence and become a respectable citizen. You will have to do it voluntarily for, in the spiritual world, they reform men-if they are reformed at all-in freedom; they don't believe in prohibitory laws there."
     "Then," said John, sarcastically, "I suppose I am to say the New Church Writings are true-I don't see that they are true, but I blindly believe them. I take them on faith alone."
     "You are to do nothing so ridiculous."
     "Well, for mercy's sake, what am I to do?"
     "Do you believe in a God?"
     "Yes," answered John, after a long pause.
     "Good," said Ralph. "Is He a God of wrath and hate, or of love and mercy?"
     "He cannot be the former; He must be the latter, if He is at all."
     "Perfectly true. Now is it reasonable to suppose that a God of love would put His creatures in this world and let them drift around at the mercy of chance; would give them no fixed and true guide for their footsteps?"
     "No, it is not reasonable; but where is that guide?"
     "It is the Bible, and its internal sense, the Writings of the. New Church."
     "How am I to know that they are that guide? You must admit that unless my soul is satisfied that they are, they are useless to me."
     "You are to be satisfied this way: you are to go to those two, or rather one source, not proudly and critically, and really saying in your heart 'it is false,' for that is the negative state that leads hellward, but humbly, and with a prayer in your heart, '0 LORD, if in Thy wisdom Thou deemest it best, give me Light;' that is the affirmative state that leads heavenward; go in this state and you will receive the Light."
     "And if I go and do not see?'
     "It is because you have not entirely given up some confirmed falsities. The LORD is as careful to keep men out of the Church as to bring them in, and for their own good, for the man who receives the New Church truth, and then deliberately violates it, goes to a deep hell, indeed."
     Here the conversation on this subject ceased and the travelers resumed their journey.
     Two days later they arrived at a town to which their baggage had been forwarded, and John then asked his companion if he had any of the Writings with him. Nothing more had been said about them since the conversation last recorded, but John had been unusually silent since. Ralph replied that he had, and going to his room returned with a copy of that wonderful work, Angelic Wisdom concerning the Divine Love and the Divine Wisdom, which he handed to John without a word. His reason for selecting this work was that a man of John's character could not start from particulars and then proceed to generals, or from circumference could not proceed to centre; if he could not grasp the generals his case was hopeless.
     John commenced reading the book, and from the very start was deeply moved, as well he might be, for at once the black clouds that for so long had hung over him were parted, and the dazzling light of spiritual truth shone on him with almost blinding radiance. But those clouds had too long hung over him to be at once entirely removed; yet they were riven asunder, and each day were further and further swept from his mind, and he seemed to himself like a man awakening from a horrid dream to a realizing sense that it was morning-a bright spring morning.

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The companionship of a man like Ralph was a great boon to him at this time; his whimsical yet forcible way of presenting the truth, had previously been interesting to John, but now it assumed new force and meaning; he realized that all the ideas and assertions were not self-evolved, but were taken from the fixed, unalterable and unchangeable LAW.
     Like nearly all men, who receive the truth in adult age, John became an enthusiast: he wondered how men could be so blind as not to see it, and he felt that it was his duty to go into the world, overturn the old beliefs, and give men the truth instead; and they must see it, it was so wonderfully clear and plain. One day he stated this feeling to Ralph, but he, instead of commending it, laughed, as he replied:
     "That shows that you are a mere child as yet in the truth."
     "Why," answered John, rather astonished, "isn't it our duty to spread the truth in every way we can, and I overthrow that which we know to be false?"
     "Not in the way you would, my child," said Ralph, in a paternal tone; "you have an erroneous idea in your mind, a grave falsity shared, I fear, by very many other and older New Churchmen."
     "A falsity?" queried John.
     "Yes," answered Ralph; "come and sit down here, and I think I can show you, since you have become a sane man."
     "I want the truth," said John, quietly, and the two men sat down on a grassy spot beside the path, along which they had been walking.
     "A good want," said Ralph. "In the first place, the best way to do good to others is, with the LORD'S help to fight and overcome your own evils, and that is the work of a life-time; and then see from whence this widely prevalent and much-lauded desire of reforming others springs; it comes from a lurking idea that you are good and others are not, for a man who had a realizing sense that he was full of evils, would certainly want to overcome those evils before he tried to reform others. If you or others have an idea that you are good, get rid of it, for it is a dangerous thing to have about."
     "I see," said John; "but, then, cannot people teach the truth, and at the same time realize that they are not themselves good?"
     Ralph picked up a leaf and pulled it to pieces before he answered; then he said, "We are getting into very, very deep water; from my knowledge of the Writings, I would answer your question, both yes and no.
"Give the affirmative view first," said John.
     "I consider it," answered Ralph, "our right and duty when a man assaults our faith to do as though he assaulted our person-fight; or when a man evinces a desire to know what we believe, I would tell him frankly, and without concealment and tell him it is the LORD'S truth: further than this, I don't believe a layman has a right to go."
     John evidently was not convinced, and the old combative spirit showed somewhat in the tone in which he said: "You give that as your idea, and while not positively denying it, I must say that I fail to see the harm it would do for me or any other layman to go about the world preaching the truth; there are few enough who do it without curtailing the numbers."
     "I see," answered Ralph, with a smile, "that I must call in the Writings to dislodge the harmful falsity from your mind; they say that good may be instilled by any one in the country, but not truth, except by those who are teaching ministers."
     "Moreover," continued Ralph, in an amused tone, "lay-preaching has a humorous side. What sensible man would think of employing an amateur lawyer, or amateur builder, or amateur anything else, and yet many sensible men seem to lose that good quality when they get on this subject and think that any mere dabbler is fitted to attend to the affairs of the soul and of that which concerns the boundless eternity, unheeding that the Writings distinctly state that such matters pertain alone to the regularly-ordained priesthood of the Church."
     "I think I see it," said John, "and hope to see it more clearly in the future when I have read more. I've a great deal to learn yet."
     "Indeed you have," answered Ralph, dryly; "and all the rest of us, too. We get a few New Church truths in our noddles, and then self whispers that we are very wise, that we know all and can instruct others as well as men whose whole life is devoted to studying the truth, whereas what we know to what we don't know is as a drop to the ocean."
     "Yes," said John, in a moralizing tone, "we should all endeavor to make examples of ourselves for the benefit of our fellow-men, and teach in that way."
     "Good gracious, man!" said Ralph with energy, "what has come over you, to-day you flounder out of one mire only to get into another.'
     The look with which John received this outburst was one of genuine interrogation.
     Said Ralph, answering the look, "The example business, as theatrical people would call it, is one of the most popular of modern falsities. The same idea is inherent in it that there is in the man who wants to reform every one else. 'I am a better man than my neighbors, I'm an example.' Can a man who realizes that he is nothing but evil, and that what good he has is not his but a gift from the LORD; can such a man pose before the world as an example?"
     "Well, hardly," said John.
     "I should think not," answered Ralph, laughing at John's quaint reply; "the man who does the right, simply because he loves to do it and because it is the LORD'S will, is an example and a true one; but the man who sets himself up as an example to be followed of men is a thief-he steals the LORD'S goodness and tries to palm it off as his own. The former says, 'follow the LORD,' the latter says 'follow me.'"
     "A vital difference," said John, as Ralph paused.
     "Indeed, there is," the latter continued; "a man should get rid of the idea that the salvation of others depends on him and that he is neglecting his duty if he is not correcting evils in some one else, or cramming the truth down their throats, for the LORD is able to take care of all. Let him do good to others by fighting his own evils, and by honestly and cheerfully performing whatever work, no matter how menial, the Divine Providence has seen fit to assign him. Converse about the truth as much as you wish to, but get rid of the idea that it is your duty to be a guide and teacher of men."
     "I believe you. are right;" said John; "and yet it looks as though you did not follow your own belief, for I most certainly have come into the Church through your means, and if you had not done some 'lay preaching,' I would still be in darkness."
     "What a royal blunder-head you are," replied Ralph. "Now, think what happened when we first met?"
     "I believe I pitched into you, and you fought back quite lively."


73



     "And then?"
     "Then we got better acquainted."
     "Well?"
     "Well, then I pitched into you again."
     "Yes?"
     "Yes, and come to think of it, you told me if I wanted truth to go to the Writings, and I went and found it."
     "Well, would you call that lay preaching, old man?" said Ralph.
     "I cry quarter," replied John, laughing, "and will give up the idea of turning amateur preacher. But come, it is getting late, and we have several miles to go before supper."
(TO BE CONTINUED.)
VAGrantS 1882

VAGrantS              1882

     A MOTLEY crowd were those same Vagrants, and still more motley were their clothes. The author of the work reviewed in Sartor Resartus, could have got some ideas on clothes, new even to so profound a student of the Philosophy of Clothes as he was. Every conceivable garment, and some that were almost inconceivable, in cut and shape were represented, garments made from rags, tags and tatters sewed together, patched together, tied together or stuck together with dirt.
     But no matter how ragged, how dirty or how absurd was the suit worn, the wearer thereof was proud of it, and considered himself the best-dressed Vagrant of the lot. At times, disputes would arise as to the merits of various styles of tattered garments, and then frequently savage fights would ensue to decide the point. As, however, these disputes involved giving and receiving blows that were decidedly damaging to the rags of both parties engaged, it was finally agreed that each one could wear what he pleased without fear of physical assault. Thereafter when one Vagrant disapproved of another's garment he contented himself with exclaiming," Oh! what a coat!" A few seedy old fellows who lived on the outskirts of the community would not agree to this harmless method of warfare, and clung to the old methods of unmercifully beating those who came in their way whose garments were objectionable to the aforesaid seedy old fellows.
     Finally the King issued a proclamation, that any one who would cast aside his old rags, would be given magnificent new clothes of silk and fine linen. Was there an eager demand for the new garments? No, there was not, by any means I Most of those to whom the proclamation was issued paid not the slightest attention to it. Others read it and then jeered at the idea of their clothes being improved upon. Others again went and looked at the new garments, tried them on, and not liking the feel of them, cast them away soiled and dirty from their handling.
     Again others examined the new garments and were delighted with some of them, and wondered how they could have been contented so long with their old rags, and they cast aside one or two of the old rags and put on the new garments instead. When it was suggested, to them that they cut rather a ridiculous figure dressed partly in fine linen and silk and partly in wretched old rags, they replied that those new garments which they had taken were a very great improvement on the old ones they had cast away, but that after careful examination they had concluded that such of the old ones as they had retained were better adapted to use than the new ones they would have been compelled to take in their stead. And so clothed they were more motley than ever.
     Lastly, a few, when they saw the new garments, cast their old rags away and availed themselves of the King's offer to its full extent.
Title Unspecified 1882

Title Unspecified              1882



NOTES AND REVIEWS
     THE Morning Light is publishing a novel, or New Church story, entitled "Our Society." Fifteen chapters have already appeared.
Title Unspecified 1882

Title Unspecified              1882

     THE Salem for April, contains a Danish translation of Mr. DeCharm's Sermon on Marriage, which appeared in the January number of NEW CHURCH LIFE.
Title Unspecified 1882

Title Unspecified              1882

     THE first volume of the great work on the Brain is already in press. Dr. Tafel is working night and day preparing the extensive notes which are to accompany it.
Title Unspecified 1882

Title Unspecified              1882

     DR. E. R. TULLER, of Vineland, New Jersey, has published a Catechism for Sunday Schools of the New Jerusalem Church. It is apparently designed for young children.
Title Unspecified 1882

Title Unspecified              1882

     THE tract on the Time and Manner of the LORD'S Second Advent, by the Rev. Joseph A. Lamb, which was published some years ago, is now nearly out of print; a new edition is called for, and will probably soon be issued.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. DR. BAYLEY, of London, England, is making a tour in Egypt and the Holy Land, and writes letters of his travels for the New Church Magazine of London.
Title Unspecified 1882

Title Unspecified              1882

     WE learn from the Morning Light, that a new general index to Swedenborg's Scripture quotations has been commenced by Mr. Arthur H. Searle, of England. It is on the basis of the Index General of Le Boys des Guays.
Title Unspecified 1882

Title Unspecified              1882

     WALTHAM, PAST AND PRESENT, is a neat little volume, telling all about the beautiful village of Waltham, Mass. Among the fifty-five photographic illustrations, we find one of the New Church Chapel and another of the New Church School. Both are apparently handsome buildings.
Title Unspecified 1882

Title Unspecified              1882

     MR. AGER, in a communication to the Messenger, states that although the Latin reprint of the Apocalypsis Revelata has been published more than six months, only eleven copies have been sold, and of these, only seven in the United States. This is certainly credible neither to the activity nor the scholarship of the Church.
Title Unspecified 1882

Title Unspecified              1882

     WE have received a pamphlet of twenty-four pages, bearing the following imposing title: "Introductory Lecture concerning the Nature of the Sacred Scriptures according to their Coherent Spiritual Interpretation, by a Believer in the Word of God. Published at the request of those who perceive the Internal Sense of the Word, before whom this address was delivered. Hunter, Rose & Company, Toronto, Ont., Canada, 1882."
     "Those who perceive the Internal Sense of the Word," in whose interest this pamphlet is published, seem to hold views somewhat similar to those of Charles Augustus Tulk. They have formed an organization called the "International Society of the Inspired Word," and state that it is their intention in due time, to publish a monthly periodical, to be entitled Living Water, should a sufficient number of subscribers be obtained.


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Title Unspecified 1882

Title Unspecified              1882

     CHAPTER Fifth of Real Man is Spirit, by R. L. Farnsworth, St. Paul, Minn., is out, in pamphlet form. The subject treated of is "the Eternity of the Hells." In the appendix are several, letters published in the St. Paul Dispatch by Mr. Farnsworth, challenging the noted infidel, Col. Ingersoll, to a discussion on Christianity. The latter evidently dared not accept the challenge, as he paid no attention to it.
Title Unspecified 1882

Title Unspecified              1882

     IT is stated in some of the English papers that the chorus of lost souls and demons in Berloiz's opera La Damnation de Faust, is taken from Swedenborg's idea of the language of Pandemonium. The statement is said to be based on a root-note in the original libretto which reads, "This language is that which Swedenborg called the infernal language and which he believed to be used by the demons and the damned." The Morning Light effectually explodes this silly story.
Title Unspecified 1882

Title Unspecified              1882

     THE publisher of the Early History of the New Church in the West and in Canada, having removed to Europe, has left with the Rev. G. Field, a number of copies which he is authorized to offer for sale at the reduced price of one dollar per copy. This book is one of the cheapest of the collateral writings that was ever offered for sale in the Church. Its sale, we are informed, affords no benefit to either the author or publisher; "its sole end is the accomplishment of a use." Copies of this work can be obtained, post-paid, from the Rev. G. Field, 15 Selden St., Detroit, Michigan.
Title Unspecified 1882

Title Unspecified              1882

     WORDS FOR THE NEW CHURCH, number IX, is now published. The number is 104 pages in length. The principal article is Part III of "The Conflict of the Ages," and consists of three papers. The first paper treats of the state of the Christian Church during the Dark Ages; the second paper is an extended and exhaustive treatise on "Monastic Life;" the third paper describes the origin and results of the "Celibacy of the Clergy." The "Notes and Reviews" occupy thirty-four pages. The first article contains an extended review of Swedenborg and the New Age, in which are exposed Mr. Beaman's erroneous ideas respecting the nature of Influx, the personality of God and the Authority of the Writings. The subject of the second review is The Problem of Human Life, a book by A. Wilford Hall. Then follows a thorough review of Professor Cabell's translation of the Ontology. The number closes with a notice of the German translation by the Rev. F. W. Tuerk of the work on Authority in the New Church.
NEW-CHURCH REVIEW 1882

NEW-CHURCH REVIEW              1882

     THE first number of the New-Church Review presents a handsome and tasteful appearance. The leading article is an extended and somewhat critical review of Mr. Reed's Life of Thomas Worcester. The reviewer has but little to say of Mr. Worcester, personally, but treats mainly of the early history and the influence of the Boston Society. Among the institutions of the New Church, "which owe themselves chiefly to the Boston Society while under the leadership of Thomas Worcester," the Review mentions, "the extensive employment of the Word in the order of worship, the use of the chant, the responses, and the scriptural anthem in musical service, the reverent regard for the LORD'S Prayer, and the habit of kneeling at its repetition; the principle of tithing or paying a stated proportion of one's income for the support of worship as a religious obligation; the building and adorning of the Sanctuary at a liberal expenditure, as a fitting way to make glorious the place of the LORD'S feet: the introduction of priestly vestments, the originating and adoption of 'rules of order,' establishing the subordination of individuals to societies, societies to associations, and associations to conventions, and finally the episcopal office, the trinal order as the true order of the New Church ministry."
     The second article is entitled the "Foothold of a Religion," and dwells upon the importance of the externals of the Church. What the Review desires "to see made more prominent in the Church is the external life of religion and of personal holiness, both as respects things of worship and those of the daily conduct. Prayer, attendance upon the Sacrament and earnest engagement in every form of good work and Christian enterprise: these are the things that we need to cultivate more than we have done."
     The last thirty-seven pages of the number are devoted to "Book Notices" and to "Notes on Current Events." The most striking among the former is the notice of Swedenborg and the New Age. The Review says: "The tendency of these views (Mr. Beaman's) is, it appears to us, wholly evil and pernicious. We are not arguing for the doctrine of the Infallibility of Swedenborg's writings, at least as it is held and taught by a certain school in the Church and combatted in the work before us. But if we were called up to make a choice between this theory and that of Mr. Beaman propounded in this volume, we should not hesitate a moment in giving a decided preference to the former. Here, at least, we have very positive reverence for what is divine and from God, and a recognition, even to excess, of the divine direction and superintendence in the minutest details of Swedenborg's preparation for, and execution of his mission as the herald and apostle of the New Dispensation; and for ourselves, we candidly avow our belief that the chapter on 'Swedenborg's Inspiration' in the work on Authority in the New Church, is the most masterly, exhaustive and, on the whole, altogether satisfactory exposition of that subject that has ever been given. Mr. Beaman, on the contrary, would deny us all this, and shut us up, instead, to a dreary mechanism and fatalism not alone in Swedenborg's case but that of everyman."
     In closing, we would say that the New-Church Review is fair, candid and scholarly, and the Church certainly has reason to congratulate itself upon this addition to its periodical literature.
STATE OF THE CHRISTIAN WORLD 1882

STATE OF THE CHRISTIAN WORLD       A. S       1882



LETTERS TO THE EDITOR
     EDITORS NEW CHURCH LIFE:-It strikes me forcibly that certain writers in your valuable paper are a little too dogmatic in their teachings on Authority.
     In page 44 we find the following quotations from the Writings: "The Church is at this day vastated to such a degree, that is, is so void of faith and love, that although men know and understand, still they do not acknowledge and still less believe, except the few who are in the life of good and are called the elect, who now may be instructed and among whom a new Church is about to be established; but where these are the LORD alone knows; there will be few within the Church; the New Churches established in former times were established among the Gentiles "-A. C. 3893.
     "The New Church will be raised up in some region of the earth, while the present Church abides in the external worship, as the Jews do in theirs, in whose worship, as is well known, there is nothing of charity and faith, that is, nothing of a Church"-A. C. 1850.

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"A New Church is always established among nations out of the Church. . . .Hence the Church was translated from the Jews to the Gentiles, and also the Church at this day is now being transferred to the Gentiles. . . Neither can a New Church be built up among others"-A. C. 9366. The angels, too, we are taught, have: "but slender; hope of the Christian world-L. J. 74. Then follow these remarks, "So we can see that instead Swedenborg's claiming the general diffusement of the New Church through Christendom, by influx, etc., the Writings really teach us that the Christians of to-day are like the Jews at and after the Coming of the LORD into the World; and that the New Church can only be raised up with a few among Christians, and that it is now being established in Africa and Asia, among nations out of the Church." Now it appears to me that if these are the "only" conclusions we can arrive at from these and similar quotations from the Writings, we must conclude that Swedenborg was wrong in the matter, for the Christians of "to-day" are in no manner or way like the Jews at and after the coming of the LORD into the world; Christians of to-day are daily drawing nearer and nearer to the teachings of the New Church, so much so is this the case, that the theology of to-day is not at all the theology of the day in which Sweden or lived and wrote, and the difference is evidently drawing nearer and nearer to the truths of the New Jerusalem; and this we say has been accomplished, not by "influx," but by a clearer presentation of the truth to minds inhabiting a clearer and purer atmosphere; hence we see everywhere around us, in all sections of the Old Church, a cry for a new and more rational creed. They have evidently outgrown the crude and barbarous presentations of Divine Truth which prevailed, unquestioned, one hundred years ago. Indeed, a more steady and a more rapid approach of Christendom toward the truths of the new dispensation, would give evidence of an unhealthy growth. So I think.
     How different from all this with the Jews; their theology in Swedenborg's "to-day" was as far removed from the theology of the early Christians as it ever was, and their antipathy to Christians was not one whit abated. Can the same be said in this, our day? I think not, for here and there we find even a Jew embracing the heavenly teachings
     Swedenborg tells us his mission, and he does this so often and with such a variety of language, that it is almost impossible for us to misunderstand him, and he also tells us how he was prepared for it, but he nowhere tells us he was a prophet-a foreteller of future events. His mission was to unfold or reveal the internal sense of the Word; and this internal sense of the Word, he says, he received into his understanding, from the LORD alone, while reading the Word. And he illustrates that which he so received with his illuminated mind. But will any, even the most fastidious, say, that the above quotations are either the internal sense of the Word or illustrations thereof. Swedenborg, like the angels, had evidently very little hope of the Christian world; and I do not in the least wonder at it; but had he lived in this, our age, would his hopes have been as faint? or rather would he not have rejoiced to see the great difference between the two ages.
     It appears to me that the whole difficulty is easily overcome-that if both parties would look from the centre outwards, they could not help arrive at the same conclusions. We read that the Jewish dispensation was not a Church but the representative of a Church; but it was at that time the only channel of influx from the LORD, through heaven, to the human race. In the fullness of time a broader and a fitter channel was opened in the establishment of the first Christian Church. When the first Christian Church had falsified all truth, and when with them, as a Church, charity had ceased to exist, then a judgment was executed upon it, and those of that Church who are signified by "the false prophet," "the dragon," "the harlot," and "the beasts," were cast into hell-D. N. J. 62, then they, as a Church, ceased forever from being the channel of Divine Influx, and the simple good therein became in the eye of the LORD, "Gentile"-A. E., I think third vol. Hence, the New Church being from thenceforth the only channel open for the Divine Influx, it follows of necessity that all outside the New Church are Gentiles, saving those of the vastated Church who are signified by "the false prophet," "the dragon," "the harlot," and "the beasts," who, although cast into hell, will continue to exercise their assumed authority until there shall be none left over whom they shall be able to exercise it. And, inasmuch as it was not Swedenborg's mission to tell us how soon this would be accomplished, are we not safe in saying that he simply gives us his opinion on the matter, and that he forms that opinion from the past history of all the Churches, and from the state of the Church and world in his day.
     There is one very significant fact that I have never seen hinted at in this discussion, and that is, after Swedenborg had published his Summary Exposition, that it was proclaimed in the World of Spirits that this is the Second Advent of the LORD, and that Swedenborg wrote by command on one of these volumes "This is the Second Advent of the LORD;" and in the Book there is nothing given but the internal sense of the Word; and moreover, such a view can in no way invalidate or weaken the Divine authority of any of his Writings which are within the sphere of his mission.
     I shall anxiously await a reply to these few thoughts, for if I am wrong I wish to be set right, and if in any respect right, I wish all to see it.
     MILDMAY, ONTARIO.     A. S.
LAW OF THE DIVINE ORDER FOR COMING TO THE HOLY SUPPER 1882

LAW OF THE DIVINE ORDER FOR COMING TO THE HOLY SUPPER       G. FIELD       1882

     EDITORS OF NEW CHURCH LIFE:-At the close of my communication in last month's NEW CHURCH LIFE I proposed to add some additional and concluding remarks in further confirmation of the views I then presented in regard to the orderly and Divinely-appointed manner in which candidates should present themselves, and the officiating minister receive them, at the Sacrament of the LORD'S Supper; not so much because anything further needed to be added to what I had already presented in so many various ways on this subject, but because so few may have seen or known, or appreciated what has thus been said. In my address to the Michigan Association, delivered in 1859, this subject was so presented as to cover every known aspect of objection or opposition which could be preferred against it: the report containing it was published in the Magazine and in separate pamphlet form and widely circulated; and a special committee of seven persons was appointed to reply to it and refute it; but after taking a year to do this, they presented a report in seven lines virtually excusing themselves from attempting to do so! (See the record of this in Early History, p. 243-4.) Yet though so thoroughly silenced, the prejudice remained as deep-seated as ever; and has been the cause of breaking up and dissolving the Detroit New Church Society and the Michigan Association.

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This address I had appended to the Early History, published in 1879, twenty years after its delivery-which again meeting the eye of Dr. Ellis (who had moved for the above Committee), he now concluded to prepare a refutation himself-which they did not even attempt to do; so in 1880 he published a "Letter" to me, which was intended to accomplish what that committee signally failed in doing;-unless their simple statement of non-concurrence was a refutation, as perhaps Dr. Ellis thought it was, for he says, "The unanimous opinion of seven intelligent New Churchmen was entitled to some weight;"-but as if doubting whether that would be sufficient to satisfy others, he adds, also "the best judgment and conscience of a majority of the members." To which in this "Letter" he adduces some additional opinions of his own, which he seems to think should be more than satisfactory. To this I shortly after replied in my little pamphlet on the Gates of the Old Church and the Gates of the New; to which Dr. Ellis does not even make so much of a rejoinder as the "seven intelligent New Church-men" did, who were to have refuted my Address.
     But Mr. Barrett, under whose banner. Dr. Ellis had enlisted, being unwilling that the argument should thus go by default, now enters upon the field of action, and prepares one of his usually convincing arguments to show the inconclusiveness of all that I had said; and this he did by affirming that the whole structure of my argument was based upon a "false assumption;" the meaning of which was, that I assumed there was, or there was to be, a NEW Church. Mr. Barrett's idea being that no New Church was necessary, or predicted; for there can only be one Church on the earth at any one time; and that Church was already established and in existence, and only needed to be improved, restored and recuperated, and eliminated of some of the fallacies which had crept into it; and that all we had to do was to repair its worn and seedy garments with some of the new cloth given to us, and occasionally pour some of the new wine into their broken vessels, and it would again bloom and blossom in all the glory of the New Jerusalem! And Mr. Barrett has been quite successful in infusing this opinion into the minds of many who call themselves New Churchmen; but who, perhaps, know very little about what the New Church really teaches.
     But now Mr. Barrett has taken the matter in hand, and, doubtless, considers that he has set aside the need for any distinctive New Church Gates at all, in his review of the remark made by the Convention Committee on the "Memorial to the General Convention," and to my pamphlet on the same subject. I propose, therefore, to give this a passing notice. Mr. Barrett admits that my "conclusions in this pamphlet seem to be fairly enough deduced from his [my] fundamental premise-so fairly indeed that (he says), I am unable to see how any one who accepts the latter, can consistently reject the former." But that "premise" is not correctly stated. I have never said or used an expression which means that the New Church is "confined exclusively to the readers and receivers of the teachings of Swedenborg," for this I do not pretend or assume to know. There are, doubtless, multitudes who never heard the name of Swedenborg or read a page of his Writings that may be interiorly principled in many of the doctrines he has taught, and be such as Mr. Barrett and others would call New Churchmen. Of this, I know nothing and assume to know nothing-they may belong to the Invisible Universal Church, and I hope they do: but this is not what I mean when I speak of the New Church; but of the visible and organic New Church; i. e., those who accept and acknowledge the Doctrines of Faith and Life revealed for the use of that Church; nor do I mean by this that all who make this profession are necessarily and really New Churchmen, much less" exclusively" so. Of that no man can know.
     But the New Church must exist in organic form or it could not exist at all, any more than light could exist without a flame or a circumference without a centre. And it is thus that the invisible Church proceeds from, and is dependent for its existence upon an organic visible Church, and that organic Church must be composed of those who profess and declare their belief in the fundamental doctrines of that Church and unite themselves into an orderly and systematic form for building up and disseminating its faith and life; and those who do this are properly called members of that Church and are entitled to its privileges. Nor does this involve the question of actual quality or assume to decide whether they are really that which it is hoped they are-that decision is with the LORD alone. All we can do is to fulfill the enjoined requirements. But if there are evils within and they break out on the surface, so that we can see them, then we can lawfully take action concerning them and exercise discipline. So in giving an invitation to the Holy Supper, all we can do is to see that the Divine Law and order are complied with. This we can do and this we have a right to do; but we cannot sit in judgment on any one's interiors and say, "You may come, because you are worthy!" or "You may not come, because you are not worthy!" This we may not know; but we can know, and ought to know, whether or not they have on the wedding garment, i. e., whether they have made an external acknowledgment of their belief in, and their acceptance of, the truths of the Church. If not, what is the use of gates or doors at all, or of having watchmen or cherubim there for protection. But it is objected that the use of these makes us so exclusive, so narrow and so uncharitable. Oh, well, let us see how we can get along without them; let us abolish all gates and doors and walls and curtains, if the use of them makes us unpleasantly exclusive, and then we shall have neither houses, nor tents or temples, but shall dwell on the open plain! How would that do? Our ways, too, would then surely be broad enough, for they would have no boundaries; and as for charity, that would doubtless be expansive enough, too-wide enough, indeed, even to cover a multitude of sins! Into what fallacies and absurdities are we sometimes led by the deceitful sophistries of our own self-love, substituting our own wayward fancies for Divine instruction. Why are the heart and lungs confined within the narrow limits of the ribs and walls of flesh? or the brain within the inclosure of the cranium? Are these boundaries not necessary for protection and defense? And the Church has rooms, and doors and gates for the same reason; and this implies that they may be opened to those who seek admission in an orderly way, or closed against those who would enter in a disorderly way.
     Which, then, is the orderly way? The answer is The LORD is. He says, "I am the way." He is the door, and it is by Him we must enter, i. e., by acknowledging Him. An internal acknowledgment will do for an internal or invisible Church, but for an external, visible and organic Church there must be an open and external acknowledgment, and if any one could rush in without it or climb up some other way, it is the duty of the watchman to prevent him and for the officiating priest to decline to receive him.


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     Our only pattern and guide to our duty is given to us by the LORD Himself when He instituted this Holy Sacrament. He took with Him the twelve who represented those who constituted the Church. Peter and John were sent to make preparation; it was a large upper room, furnished, and there the LORD instituted the Sacrament of the Supper to them alone, and in the privacy of that apartment; none other were admitted. What, then, have we to do with modern innovations or the vitiated modes of a corrupt Church? Is it by following them in preference that we shall build up the new Jerusalem? Or by succumbing to a desperate practice rather than by obeying the Divine pattern and requirements?
     Teachers and learners in the LORD'S New Church, whom do you serve or whom do you obey? Or is not the subject plain to you yet? I have presented the arguments, the facts and the reasons as well as I have been able, and they have never been refuted, nor a single position taken therein controverted, and I ask if I am wrong, after what I have said, and said it so distinctly and emphatically during all these years, if it is not due to me-if only as an act of charity-to show me where I am wrong? Not by irrelevant quotations, which have no real bearing upon the subject, but by meeting each point as I have placed it. And if not wrong, are you not bound to accept and adopt my showing? "Produce your cause with the LORD-bring forth your strong reasons." "Let them bring forth their witnesses, that they may be justified; or let them hear, and say it is Truth."- Is. xli, 21, and xliii, 9.
G. FIELD.
"HOW A MAN LIVES." 1882

"HOW A MAN LIVES."       SACERDOS       1882

     EDITORS NEW CHURCH LIFE:-It seems proper to say something in reply to "O. L. B." in the March number of your most excellent paper, NEW CHURCH LIFE. It did not reach the writer soon enough to prepare a reply for the April number.
     The passage quoted by "O. L. B." from A. C. 3241, has been read, together with the context, and it has been found that this passage does not, in the least degree, invalidate the truth of doctrine, as taught in the passages quoted from the Writings, in my communication in the February number of LIFE, page 28. The doctrinal position there taken is sound, according to the Writings of the Church, though possibly some may regard it as an extreme view.
     It is true, as taught in A. C. 3241, that the "many varieties and differences of doctrinals . . . form together one Church, when all acknowledge charity as the essential of the Church." But charity in itself, or separate from faith, is not the essential of the Church. We do not say that "O. L. B." affirms that it is. But from the false doctrine in the Old Church, of salvation by faith alone-which is still generally taught-the tendency has been on the part of some in the New Church to go to the opposite extreme, and to hold the equally erroneous notion of salvation by charity alone. Faith alone is dead; and charity in itself is nothing. Acts of charity on the part of those who are in no acknowledgment of the LORD, are defiled by the conceits of self-righteousness. There can be no "good of life" without the corresponding "truth of faith" any more than there can exist a soul without a body.
     Let us take a glance at the expression, A. C. 3241, "they inquire how a man of the Church lives, and not so much what are his sentiments." This is given as equivalent to the expression, "they have respect to life as the end of doctrine." The import evidently is that they do not so much regard the particular doctrinal truths, by means of which the genuine good of life is attained. For the doctrine is, "that no man has any spiritual good from the LORD but by truths derived from the Word"- A. R. 832. "Every man is such that he is able to shun evils, as of himself, by the power of the LORD, if he implore it; and what he does after this is good from the LORD "-Doct. Life 31.
      It is not very clear what "0. L. B." means by"' speaking evil," and by "thinking meanly." Teaching the truth is surely not speaking evil of others, even if it is not sugar-coated, so as to be more agreeable to take. And if teaching the truth has the effect to reveal falsity, to uncover iniquity, to exhibit sham and superficiality, and to remove the mask of hypocrisy-what then? We do not necessarily "think meanly of mankind;" but if we are in the sphere of duty, we teach the LORD'S truth in its purity, from an ardent love of saving souls. We can hate evil, but we are not to have a feeling of contempt for those who are in evils of life, or in falses of faith.
     We read, Matt. xxiii, that the LORD pronounced woes upon a certain class, closing with the words: "Ye serpents, ye generations of vipers, how shall ye escape the judgment of hell!" His words seem harsh, severe and uncharitable, but He spoke the plain truth, yea, and even from Infinite Love. He did not "speak evil" of those people when He, knowing what was in them, described their internal state.
     Again we read in the second chapter of John, that our LORD "went up to Jerusalem, and found in the temple those that sell oxen, and sheep and doves." "And when He had made a scourge of small cords, He drove them all out of the temple, . . and poured out the changers' money, and overthrew the tables, and said unto them: Take these things hence; make not my Father's House an house of merchandise."
     A mistaken notion of charity might lead some to think that the LORD ought not to have been so uncharitable as to drive those people out of the temple in the manner He did. He ought to have been more gentle and more tender toward them.
     The best way to help "the erring and the sinning," is to teach them the truth-if they will hear it. The only way to lead men out of their own gross darkness, into the light of life, is plainly, fearlessly, faithfully and sincerely to teach the Heavenly Doctrines of the New Jerusalem, as revealed by the LORD at His Second Coming.     SACERDOS.
TORONTO, CANADA.
CADAVER 1882

CADAVER              1882

     EDITORS NEW CHURCH LIFE:-As those principles which the intelligence of men make the bases of their investigations involve all the final results, I desire to draw attention to two deadly errors, one or both of which have darkened the world almost from the very commencement of the Fall. One is, that God is within man and not also without him; the other, that God is outside of man and not within him; when, in fact, He is both within and without. That idolatry which sees a God only outside of man, we need not dwell upon, as the LORD'S words, "The Kingdom of God is within you," would put an end to all caviling amongst those who profess to be His followers. The error, however, that God is only in man, not being also outside of him, has greatly infested even the New Church.


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     The Rev. Mr. Beaman, in his book entitled Swedenborg and the New Age, says: "God is always within us, never and nowhere outside of us, except through others in relation to us. . . . It is vain for us to look for Him or think of Him outside of us. We err most sadly when we think of God as being outside of any being. . . All that is outside is but a MANIFESTATION of God."-pp. 19, 20. According to this, it follows that where the manifestation of God is, there He, Himself, is not!
     Now, we read in "Angelic Wisdom," that "God is both within an angel and without him, and thus the angel can see God, that is, the LORD, both within himself, and out of himself; within himself when he thinks from love and wisdom; out of himself when he thinks of love and wisdom. . . . In truth He is both within man and out of him. . . If God were in man (alone), He would not only be divisible, but would be contained in space; nay, more, man might think himself God. This heresy is so abominable that in the spiritual world it smells like a putrid carcase."-D.L.W. 130.
     How any one can occupy Mr. Beaman's position, in this matter, is to me a mystery, and I would request him, as a New Church minister, to explain it.
     There are many passages in his book which I hardly think he means should be understood as he has written them, and it might be doing him injustice, therefore, to quote them, as they seem inconsistent with other passages, his logic being very bad and his expressions vague and misleading. For instance, he says: "No wonder the sensible scientist denies a personal God," p. 26, meaning, certainly, a "personal God" in the sense that man is a person, which includes the idea of limitation. Nevertheless the scientist who does not acknowledge a personal God, infinite, absolute and yet in determinate form (taking the word form in its spiritual sense), is not a "sensible," but a senseless scientist, because he virtually recognizes no God at all. "The fool hath said in his heart, there is no God."
     There is one other passage which, from the extreme importance of the principle involved, I am impelled to draw attention to. Mr. Beaman says (p. 25): "God consists of infinite possibilities; the universe consists of these possibilities developed and developing into actualities." I would not be surprised to read such a sentence as this in a baseless, self-evolved metaphysical treatise, but I must confess that it staggers me to find it in a professedly New Church work. Must we accept as a substitute for the Logos of John the Logic of Hegel, and for the Divine Humanity, the Jesus Christ of Strauss? So far from the universe being the evolution of God in phenomena, creation is a finite, orderly work, proceeding from God in relative correspondence to absolutely real qualities in the Infinite Creator, and, as a whole and in every part, the result of Divine Will and purpose. Over and over again, does Mr. Beaman deny "will and purpose" in the supervision of creation, only he prefixes the word "arbitrary," which when applied to the LORD has no meaning and, therefore, evidently misleads. On the whole, this book must exercise a pernicious influence, both within and outside of the Church, if it is taken as anything like a fair presentation of its doctrines.
     I have written the above not without pain, and would fain believe that controversial zeal has colored Mr. Beaman's views in a manner which, when outside of controversy, his internal convictions would not warrant. I must acknowledge that to me, Swedenborg's Writings are "free from error if rightly understood," but I prefer the clergy to discuss the question. Still to me, it is beyond dispute, that whatever may be the general view taken of Swedenborg's Writings, there are principles governing throughout Mr. Beaman's book which must receive the unqualified condemnation of the whole Church.     A LAYMAN.
News 1882

News       Various       1882



CORRESPONDENCE AND NEWS
     GALVESTON, TEXAS.-The New Church people here are without a place of worship of any kind. So far as I can learn, the remnant of the society which once existed still meets for worship at the residence of one of their members.
     It is to be regretted that the administration of the LORD'S Supper has been largely neglected.
     There are several who are interested in the Writings, but not sufficiently to unite for performing any permanent use. The New Church is the light of the world, through which the LORD and His Providence are known on earth, and should therefore make its presence known wherever it exists, if only on the natural plane.
     Since here I have succeeded in finding a few who are sufficiently interested in spiritual things to become readers, and who have expressed themselves favorably. How much they will be affected by the truth has yet to be seen.
     There is some prospect of building up a small Sabbath School, and I am happy to say that there are those who will favor and aid me in that work.
     My opportunities for preaching are limited, yet I do so whenever an occasion offers.
     It is more difficult to reach the people of African descent than others, they not being great readers. When they hear the Doctrines of the New Church, they do not readily see the difference between them and the Old.
     Among the better inclined, few are capable of reflection. The clergy are largely blinded by the persuasion of the old teachings.
     April 20th, 1882.     W. A. L. C.

     PITTSBURGH, PA.-We would like to know the reason why the last number of the LIFE contained no communications from the young people's "Clubs." Perhaps you had not sufficient space to spare for them, or possibly the correspondents were remiss in their duty and did not furnish them. I trust they were not thrust out as unworthy of your patronage. Be this as it may, I will venture to forward you a short notice of a meeting held here a short time ago, which may interest some ox your readers, especially the members of other "Clubs" composing the "Fraternity of Clubship" in the "New Church."
     The party referred to was in the form of a masquerade, held on the 14th instant, at the house of our friend, Mr. Joseph Hartman, of the East End, Pittsburgh. It was largely attended; I presume there were more than fifty present. And such a bright and happy time we had! There was no end to the variety of costumes and characters represented. I will only mention a few, such as "Joan d'Arc," "Daughter of the Regiment," "Little-Red-Riding-Hood," "Gypsy Girl," "Goddess of Liberty," "Rip Van Winkle," a "Knight," a "Mexican," a "Turk," and other national characters.
     The whole company enjoyed themselves dancing and frolicking around in great glee, although ignorant who their partners were until the order was given to "unmask," and what a change then occurred when the young folks presented their own physiognomy once more, looking so natural and pleasing.

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I guess each felt a sense of relief in the fact of being allowed to appear once more in his true colors.
     After allowing a short time to enable them to recover from the surprise occasioned by the masks being removed, etc., dancing was again commenced which continued until "the wee short hour ayint the twel," when an omnibus arrived to carry the Allegheny friends to their homes, and the party broke up fully satisfied with the evening's entertainment.
     We very much regret that our President has had to resign his office and his connection with the "Club," business calling him to another field of labor. He has been quite a favorite with us all, and has always manifested great interest in promoting every effort to benefit the "Club" in every possible way.
     I may mention the fact that a few weeks ago, Mr. K--- read before the "Club" an essay upon the "Supremacy of Law in the Government of Nature. I wish in the "Club" more attention might be given to literary study, but the young people seem inclined to give dancing the preference.
     Mr. Whitehead is giving a series of five lectures on marriage, but I may tell you of these another time.
                                   A.A.

     LONDON, ENGLAND.-IN our last we noted the retirement of the Rev. Wm. Bruce from the editorship of the New Church Magazine, and whilst the pen was in our hand the subject of our remarks had passed to the spirit world. His death took place on the 13th of January, in his 83d year.
     Mr. Bruce's active life and labors belong rather to the past than the present generation. Fifty years ago he began to preach, but for the past twenty years, owing to an affection of the throat, he has only occasionally filled the pulpits of the Church.
     We heard him preach once. It was when he was made an Ordaining Minister. His text was from the Psalm beginning, "Oh, how good and joyful," and for about fifteen minutes he held his hearers spellbound. There was nothing of what is generally understood by oratory; no attempt to enlist the sympathies of his congregation; no effects either sought after or produced. He stood calm, erect, almost motionless, uttering, as if in profound thought, the deep philosophical doctrines of the nature of unity, ordination and subordination as revealed to the New Church.
     No one could listen to such a sermon without being deeply impressed. There could be no doubt that the preacher thoroughly believed in the things taught. He appeared, not so much to possess the truth as to be possessed by it. After we had heard him, it seemed easier to imagine what it must have been to listen to the delivery of the Divine message by one of the old prophets.
     Truly, as Dr. Tafel says in his sermon in reference to the subject,"in losing Mr. Bruce the Church has lost a preacher of uncommon power."
     To us, however, Mr. Bruce is known as a writer rather than a preacher; and as an expositor rather than as an essayist. As editor of the Intellectual, he gave the Church many valuable and able papers, but his Commentaries on the Gospels of Matthew and John, and on the Book of Revelation, will remain as standards of reference long after his contributions to the periodicals are forgotten. They are the result of a bold endeavor to do for the spiritual sense what the Old Church commentators have done for the literal, i. e., to present a continuous exposition of the Divine Word. For matter, style and treatment they are books of which the Church may be proud-they are simple, clear, elegant-just what an exposition of the Divine Truth should be.
     Mr. Bruce's position in relation to the Writings is well known. He considered them to be the result of the illumination of Swedenborg rather than of his inspiration and, therefore, he saw the LORD in them mediately and not immediately.
     The record of Mr. Bruce's life is not one of striking incidents. He worked during the week and he preached on Sundays, may be said to sum up the first thirty years of his ministerial life. The lesson to be learned from this is certainly not "Go thou and do likewise," if physical health is held to be of any consequence. He broke down in his first pastorate after about three years' work; and although he was twenty-two years settled at Edinburgh (his second charge) "often broken health," is set down as one of the difficulties with which he had to contend. Happily, now there is no need for such intense strain on the mental and physical energies of our ministers; the Church is able to support them-able indeed to give much more efficient support than she does; and if, in the past, it was needful for ministers to pursue a secular occupation as well as to bear the burden of feeding the flock of God, we can only feel grateful for the strong and lasting devotion, which made them so entirely self-forgetful, as the example of Mr. Bruce shows they were.
     The Rev. J. T. Potts has in preparation a Concordance to Swedenborg. He has been engaged on it about eight years, and has just informed us in Morning Light that he has finished the Arcana Coelestia.
     This he considers is about half his task. Some people want to know whether he cannot publish the book by installments, and Mr. Potts replies that the alphabetical arrangement precludes this, and promises that he will not tax the patience of his friends too much, if they will only wait another eight years. He thinks he will be able to finish it by then; perhaps a little earlier.
     Americans are reputed in this country to like "a big thing," and if that be so the contemplation of Mr. Potts and his herculean labor ought to be delightful to them. Here is a man who has spent eight years of leisure and holidays in a task which to most of us would be looked upon as something worse than penal servitude, just sitting down for a breather before plunging into another similar term of labor.
     But Mr. Potts is doing more than "a big thing." He is doing a work of real service to the Church. That he may have strength to finish it will, we are sure, be the sincere wish of every New Churchman; and "that I may live to see the completion and publication of the work," will probably be the wish of the majority.
     The controversy as to the Writings has revived again. The advice of Mr. Potts to Mr. Bates, the new minister to the Greenock Society, afforded the pretext. The advice was: "Faithfully preach New Church Doctrines. Success as a minister depends upon this alone. The minister's duty is simple. He has merely to go to the Writings and then come and preach what he found there and not anything of his own invention."
     This is immediately stigmatized by a correspondent, as advice to be narrow and bigoted, and encouragement to ministers to be lazy and unthinking. It is strange to find amongst New Churchmen so much fondness for the deductions of unaided human reason, and so much dislike to the Divine guidance in intellectual and doctrinal matters.
     As a sample of the advice given on the other side of the question we may quote the following, merely premising that it was not given to a minister, nor by one although it appears to some minds to set forth the ideal position for man to occupy. The advice was: "Believe everything that you cannot help believing, and allow intellectual difficulties to settle themselves." This, "the oracle saith," they will do somehow and at some time.
     Of the two suggestions we prefer that of Mr. Potts. Our own experience with intellectual difficulties is that they have an obstinate way of not settling themselves, whereas the truths of the Writings have a marvelous power of settling them, whilst as to believing everything that you cannot help believing, although it may do for the philosophy of a man who has no hope of ever coming to the knowledge of the truth, it is one that is not countenanced by the Word and receives no support from the Writings of the Church.

     TORONTO, CANADA.-In my last letter, I mentioned that Mr. Clark was going to give a series of lectures. When he delivered the first, however, it was thought his remarks inclined toward the doctrines of Tulk and Cone, and as the society has suffered a great deal from the opinions of the latter, it was decided that it was not desirable for Mr. Clark to continue his lectures.
     Lately the Executive Committee instructed the secretary to insert a notice in the New Jerusalem Messenger to the effect that the society was in want of a minister. So far, there have been three replies received, but nothing definite has been done as yet.
     On Thursday, the 6th instant, the eighteenth anniversary of the formation of the society was celebrated by holding a social and tea-meeting. There was a good attendance, and after tea a very pleasant evening was spent. The proceedings commenced with an organ recital by Mr. Brown, the organist, followed by singing of anthems by the choir, interspersed with solos, etc. Mr. Simpkins, the president of the society, made the only speech of the evening. He described in an interesting and graphic manner, the progress of the society, from its commencement to the present time, and spoke confident of our soon having a minister with us again. Mr. Goul pastor of the Montreal Society, proposes to come to Toronto on a visit and to preach on the two last Sundays in May. B.
      April 22d, 1882.


     CHARLESTON, W. VA.-The Rev. B. I. Kirk has a school of thirty-five pupils, and it is still growing in numbers. Dr. Kirk endeavors to introduce as much as possible, the New Church Doctrines into his teachings. He sometimes reads to his pupils from the Writings, and finds them much interested. There is but little of the New Church here yet; Dr. Kirk preaches and lectures every Sunday to small, but attentive audiences. Thus far no opposition has been encountered.     X.

     STOCKHOLM.-At present, Pastor Boyesen is again lecturing regularly every Friday evening. The lectures draw large congregations. In the beginning of February, Mr. Boyesen made a missionary visit to Tarna, which was very encouraging, as from 150 to 200 persons attended, and many of these expressed themselves well satisfied with what they heard.
     The New Church Sewing Circle is in a flourishing condition, consisting of 46 members, of which 36 reside in Stockholm and 10 outside. 1072.57 krones were in the hands of the treasurer on the 24th of January.- Nykyrk-Tidning.
Title Unspecified 1882

Title Unspecified              1882


NEWS ITEMS
     THE Toronto, Ontario, Society wants a minister. Salary, about $700.
Title Unspecified 1882

Title Unspecified              1882

     THE second volume of the summarized Arcana Caelestia has been published in Vienna.
Title Unspecified 1882

Title Unspecified              1882

     THE Rev. B. D. Palmer has been engaged as pastor by the Riverhead, L. I., Society for another year.
Title Unspecified 1882

Title Unspecified              1882

     THE Rev. J. A. Lamb's missionary work in Connecticut is prospering. In New London county the prospect is particularly encouraging.
Title Unspecified 1882

Title Unspecified              1882

     THE Rev. J. E. Bowers has just finished a very successful missionary tour of three months through Pennsylvania and adjacent States. More books were sold than at any previous time. On Sunday, April 9th, Mr. Bowers preached in Little York, N. Y., to a large audience. There are in that place several families of active New Churchmen, who have been receivers of the Doctrines for many years. On the 25th Mr. Bowers again started out this time on a Western tour.
Title Unspecified 1882

Title Unspecified              1882

     THE Massachusetts Association met April 6th, in Boston. From the official report in the Messenger, we learn that the Society in Providence, the Rev. Warren Goddard, Jr., pastor, has added twenty persons to its membership. The other societies of the Association do not state whether they have increased any or not; the one in Salem is still in want of a minister. The report of the Presiding Minister, the Rev. Joseph Pettee, states that he has installed four ministers and ordained one. It was agreed to raise money to send delegates to the next meeting of the Convention; "if there are any who fear an undue proportion from the East, in the next Convention, they will be relieved by noticing that but one third of the representatives due from this Association will be sent this time," so says the report. That number will be thirty. Mr. Joseph S. David was ordained. Mr. David has not finished his course in theology, but "is likely to be a valued minister." The Association resolved against the proposition to come up at the next Convention, of giving every Association representation on the Executive Committee, as so to do would make that committee unwieldy; "but that in the selection of the Committee there should be as much regard to due representation of the several associations as is consistent with the greatest efficiency in the committee itself." What is to constitute efficiency, is not stated. A resolution by the Rev. James Reed, was passed, after a "lively discussion" commending the amendment to the Constitution of the Convention, to be voted on at the next meeting of this body, which make members of the Convention elective annually, excepting the Presiding Ministers of Associations. A resolution by Mr. Dewson was passed, which is in substance, that as the growth of the Church has "so far changed the relation of its component bodies in the Convention as to make harmony of thought and action, under its present rules, a matter of more difficulty than is consistent with true brotherhood;" therefore, the Association recommends the Convention to revise and simplify its laws, so as to "better represent the scope of its uses and conduce to their more efficient prosecution." A resolution by the Rev. W. H. Hinkley was also passed, approving "the plan for the incorporation of the Board of Publication, in the State of New York," which is to be acted upon in the next meeting of the Convention. The Association meets again next October, in Abington.
Title Unspecified 1882

Title Unspecified              1882



80



NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, JUNE, 1882.
     WE have received a letter from Dr. John Ellis, of New York, replying to our criticism of his last book on the Wine Question: owing to the large amount of space occupied by our correspondence and news this month we are compelled to let it lie over until next month.
Title Unspecified 1882

Title Unspecified              1882

     THE Boston Daily Advertiser has just taken, a census of the church-goers of Boston. Of the 120,000 which attend church in the morning or evening, 45,000 attend Catholic churches; 15,776, Baptist churches; 15,000, Congregational churches, and 12,000 attend Episcopalian churches. "The Swedenborgians are at the bottom of the list, with an attendance of only 530."
Title Unspecified 1882

Title Unspecified              1882

     THE Boston Watchman, the oldest and most prominent Baptist paper, gives the following notice of The End of the World, Dr. Holcombe's lost work:
     The author affirms that there is no life in the universe but the uncreated life of God, but he is not a pantheist. He laments a fearful decline in morality and piety during the last fifty years, which seems to increase with accelerating speed, yet he is not a pessimist. He is a Swedenborgian, that is all. He argues at great length, that the Christian Church which has had the training of Christendom for 1,500 years, and has not overcome impiety and vice, is a "dead Church." He does not mention the New Testament truth that that world which has been under the tuition of this Church is, and has been all along, a dead world-dead in trespasses end sins. It is needless to say that "the end of the world" which he hopes for and predicts is simply the destruction of the present "dead Church" and the evolution of the New Church of Emanuel Swedenborg.
Title Unspecified 1882

Title Unspecified              1882

     A LETTER from the editor of the Bote der Neuen Kirche informs us that the statement that "Swedenborg saw many such trifling errors" [in references to the Word] "soon after the publication of his works and complained about them in his Diary, ascribing them to the influences of evil spirits," was made on the authority of Prof. Wm. Pfirsch of Aeschach, Germany, who is engaged in translating the Spiritual Diary into German. Prof. Pfirsch stated that there is a number to that effect in the Diary. Concerning the alleged mistakes in the Writings, which some in the Church seem to take delight in discovering and sometimes in manufacturing, Mr. Brickmann makes the following fervent and eloquent remarks: "To me it seems very strange that the Writings of the Church .. . among New Churchmen should cause the least doubt as to their Divine origin. Our friends seem to forget that the New Church is the long prophesied 'Bride of the Lamb,' and that her Heavenly (not earthly) Doctrines are the very 'City of God' descending from heaven. Oh, how the children of this glorious dispensation forget their birthright! These insignificant mistakes are not worth noting except for correction; they amount to almost nothing. Hell may make a little out of them, but the whole taken together are, as I said, not more than a 'Fliegenkleks.'"
Mr. Emerson and Mr. Longfellow 1882

Mr. Emerson and Mr. Longfellow              1882

     FROM things that occasionally appear in the New York Sun, we are led to believe that some of its editors must be New Churchmen. In a recent issue, when asked by a correspondent "if Emerson and Longfellow were indeed unbelievers in the Christian religion," the editors in a leading editorial made the following reply:

     We answer that Mr. Emerson and Mr. Longfellow were us believers in the Christian religion. The essence of belief in the Christian religion is belief in the Deity of the LORD JESUS CHRIST. Without the Godhead of the CHRIST there is no real Christianity. It is true, there is a sort of doctrine which many people fancy to be Christian, and according to this doctrine JESUS CHRIST was not God, but a creature, a man, or a created being somewhat superior to man. But this is not the doctrine of the Christian religion. It is a foe of Christianity. It is a station on the broad road to total unbelief, to infidelity. This sort of doctrine we understand to have been the doctrine of Emerson and Longfellow. They were Unitarians. They were not believers in the Christian religion.

     This uncompromising reply, both in sentiment and phraseology, certainly savors of the New Church, rather more so in fact than the utterances of many of the regular ministers of the Church, who frequently betray a tendency to regard Unitarianism as a decided improvement on Tritheism and thus not a "station on the broad road to unbelief," but as a station on the "broad" road to the New Church. Though how a total rejection of the Divinity of the LORD JESUS CHRIST can be a step toward the acknowledgment of His supreme and sole Divinity has never been satisfactorily explained. Nor have we ever heard any one attempt to reconcile this lenient, "good-natured" view of Unitarianism with the fact revealed in the Writings of the Church, that Tritheism was permitted in the Divine Providence for the very purpose of guarding against the still more deadly falsity of Unitarianism.


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CHARLES DARWIN 1882

CHARLES DARWIN              1882

     CHARLES DARWIN died at Orpington, England, on the 19th of April, 1882, in the seventy-fourth year of his age.
     Both his father and his grandfather were well known in the scientific world; so he represents the third generation of scientists in his family. His education was varied and thorough. He received one degree from the Edinburgh University and two more from Christ College, Cambridge. From 1831, when he made one of a body of explorers, sent out around the world by the British Government, until his death, his life was devoted to scientific research.
     Prying into nature's most occult workings, he strove by every means in his power to discover her secrets, that he might deduce thence her laws of existence and subsistence. Convinced that success depended upon a thorough knowledge of facts, he was untiring in his efforts to accumulate all that reading and personal observation could afford him.
     Possessed of unusual powers of observation, inherited from a paternal line of investigators and patiently cultivated by the closest application, he succeeded in collecting a rich and profitable store of materials. Few naturalists can justly claim as much success in original research. His several books are teeming with facts, interesting and instructive. He carries the reader through a maze of plants, now displaying their curious movements, so like those of animal life, now exhibiting their entrapping of insects to serve them for food; or delineating with astonishing accuracy differences between flowers of one species, effects of cross fertilization, etc.
     We wish that we could finish our criticism here and recommend his books as simply the production of an earnest and faithful student of nature. But there is another side to the picture. Whatever was the purpose of Mr. Darwin when he began his studies, it soon became apparent as he issued his works, that his leading purpose was the discovery of the origin of species, and finally, of man. The theories, with which he fortifies himself, are subversive of the plainest teachings of Divine revelation; and finally culminate in a conclusion, which derives man from an animal, that is correspondentially, man's antipode.
     Mr. Darwin's central thought, then, being entirely the inverse of the truth, the reader will not be surprised to find his facts clothed in seductive language and so interwoven with falses, that it is difficult at times to discriminate between injurious appearances and genuine observations. Herein lies their danger.
     The New Churchman is not likely to be deceived by Mr. Darwin's theory of natural selection; but unless on his guard, he may be deceived when statements are made as facts which really owe their origin to observations biased by preconceived theories. If the finest songster or the bravest buck, is the successful suitor, it is reasonable to conclude that the offspring will be proportionately excellent, and that thus will a given species increase in perfection. But to make this part of a theory of natural growth and development, is to utterly disregard the workings of Providence and to substitute therefor an all-sufficient cause of growth in nature herself. We know that there are myriads of contingencies, which so modify nature's visible operations, that they can never be derived, except by the admission of a cause out of and above Creation. Where is there any proof of the theory of the "survival of the fittest" in the death of contending bucks, whose horns interlock, while the expectant doe runs off with a third buck, who stood timidly aloof from the combat? And if one contingency may be conceived of, why not more? And yet the theories of natural selection, origin of species, etc., are wide-spread, permeating our literature and obscuring the thoughts of many scientists of the day.
     Of Darwin's works, which are the least theoretical, we may refer to the following, which instruct without leading into very serious errors: Insectivorous Plants; Movements and Habits of Climbing Plants; The Various contrivances by which Orchids are Fertilized by Insects; Different Forms of Flowers in Plants of the same Species.
     The following are more objectionable Formation of Vegetable mould through the Action of Worms; Origin of Species; Descent of Man; Animals and Plants under Domestication, etc. Nevertheless, the same errors tinge, more or less deeply, all Mr. Darwin s productions, and so they are all somewhat injurious in their effects on the growing mind of youth.
HOW THE NEW CHURCH IS TO BE ESTABLISHED 1882

HOW THE NEW CHURCH IS TO BE ESTABLISHED       Rev. RICHARD DE CHARMS       1882

FROM A SERMON

     THE First Christian Church is consummated, that is, totally devoid of all genuine charity and therefore without any true faith, and we, as a New Church, have nothing to do with it except to judge it, that is, to show that it is in falses or in the night by presenting in our life and conversation the light of a New Dispensation. "Wherefore come out from among them and be ye separate, saith the LORD, and touch not the unclean thing, and I will receive you and will be a Father unto you, and ye shall be my sons and daughters, saith the LORD Almighty."
     This was the doctrine of the preachers of the Early Christian Church to its members urging them to separate themselves from the various denominations of the old Jewish Church. Paul, who gives this injunction, had been extremely solicitous to bring the Jews into the New or Christian Church, which was then in the process of establishment. He was at first evidently under the impression that the Jewish Church was to be resuscitated, as any one may see who reads attentively his Epistle 'to the Romans, especially the 9th and 11th chapters. He seemed to think that the promises to the Jewish Church were to be fulfilled in it by a spiritual Church coming forward in it and throwing off its corruptions or by its being grafted on the Christian Church as natural branches on their own olive-tree. He expressly asserts that the Jewish Church is the root of the Christian Church and that the Christians were wild branches grafted on that Church as a good olive-tree.

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And he uses this argument to his Jewish brethren for the purpose of converting them to the Christian faith. In the fervor of his zeal for their conversion he even uses this strong language: "I could wish that myself were accursed from Christ, for my brethren, my kinsmen, according to the flesh, who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and. the promises whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed forever. Amen."
     But we have reason to believe that Paul found he was mistaken in his simile and that the Christian Church was not grafted on the Jewish Church as a wild branch on the stock of a good olive-tree. But that the Christian Church sprung as an entirely new tree from those few remains of good in the Jewish Church-those few in that Church who were still in the good of life; these still had in them a spiritually vegetative soul, and were in the external of that Church, and thus, as the prophet expresses it, were olive berries on the outermost fruitful branches thereof. The Jewish Church itself was then not a good, but a dead or dying olive-tree, and as a fig-tree it bore leaves only, so that the LORD on coming to it cursed it, forbidding it to bear fruit any more and causing it to wither; and when He came to it as an olive-tree now dead or dying, He shook it so as to shake off the olive berries, which were hanging on its outermost fruitful branches, and these berries falling on the good ground of faith in Him and love to Him, as manifested in keeping His commandments, took root, sprung up and produced an entire]y new olive-tree. In other words, the Jewish Church was wholly perverted by the total destruction of all genuine charity and all true faith in it, so that it even crucified the LORD of Life and Glory, and the Christian Church was entirely a new Church, formed separately and still existing distinctly from that Church, and Paul was at length enabled to see and compelled to acknowledge this. For after having met with the most cruel rebuffs in his efforts to convert his kinsmen according to the flesh, and so to bring forward the Christian Church and the members and denominations of the Jewish Church, he was at length compelled to shake his raiment and say to them, "Your blood be upon your own heads; I am clean from henceforth. I will go unto the Gentiles." Acts, xviii, 6. Thus he was at length convinced by sad experience that the Christian Church was not coming forward in the Jewish Church, and when writing to the Corinthians; after recounting the trials which the Apostles, as ministers of God, had been obliged to suffer in preaching the Gospel, he expressly charges them not to be unequally yoked together with unbelievers, but to come out from among them and be separate, quoting his injunction to that effect as the words of the LORD Almighty, and none were such inveterate unbelievers, in his day, as the Jews.
     Hence, Paul, evidently on the authority of the LORD, taught that the Christian should be separate from the Jewish Church. And we believe that this is the doctrine for the New Church now. We believe that the First Christian Church, like the Jewish, is consummated-that the New Church is not, as some suppose, to come forward in the various denominations of the Old Church, but is to be an entirely distinct and separate ecclesiastical polity, as distinct and separate from the Old Christian Church as that Church is now distinct and separate from the Jewish. And we believe that those among us, who, like Paul in former times, are expecting the New Church to come among the various denominations of the Old Church, will be, like him, mistaken. And as he urged the converts of the First Christian Church to come out of all connection with the Jewish Church, and to form separate and distinct Christian associations, so we would urge all that embraced the Doctrines of the New Church, now to come out of the Old Church as such, and form New Church associations for all ecclesiastical purposes. We fully believe that the Old Church is completely vastated-that the light of the New Church cannot be seen by her, that she must necessarily reject it-and that her rejection of it is of the Divine Providence that she may not profane it to her greater spiritual condemnation.
     Hence, we believe that members of the New Church, those who truly receive and vitally manifest New Church principles, can have no fellowship with members of the Old Church as such, and that if Old Churchmen tolerate them at all, or suffer them to act with them, it will only be in the degree that they leave the elevated plane of the New Church and come down upon Old Church grounds. If any New Churchman doubts this, let him read, if he has not, or if he has, let him read again the Apocalypse Revealed, and especially what is said there concerning the internal state of the Roman Catholic and the Protestant Churches, and their temper toward the New Jerusalem Church. If, after studying that book, any one really believing its contents, can continue to imagine that the New Church is to come forward in the Old Church and can unite himself with Old Church associations for the purpose of bringing New Church principles to bear upon them or with a view of getting them to act on New Church principles, they must confess that all my aims at comprehending the scope and meaning of New Church Doctrines have been altogether wide of the mark.
     For my part, I have understood the Writings of the Church and interpreted the signs of the times very differently. I can see no indication whatever of the truths of the New Church coming forward in the Old Church. It is true that we hear now and then Old Church preachers utter something like New Church truths, but just so far as these preachers have really got these truths from the New Church and so declare them they are invariably expelled from the Old Church, or so far as they receive these truths into their own proprium and use them to confirm Old Church systems, they falsify them. I am persuaded, therefore, that seeming New Church truths as they are uttered by really Old Church preachers are falsities as they understand them, and are not understood and received as New Church TRUTHS by their hearers.


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     Hence, I believe that New Church truths are not received and promulgated by Old Church preachers. I speak of the Old Church as a spiritual body and not as a civil establishment. New Churchmen-men who receive the Doctrines of the New Jerusalem in the appointed way and privately avow them to their friends, may be preachers in a civil establishment which is nominally the Old Church and so, from prudential considerations, covertly preach genuine New Church truths. Such is the case in Sweden and in England. But I do not believe that any preacher who is in the Old Church as a spiritual body, that is, any preacher who believes its fundamental and distinguishing doctrines and whose spirit is associated with the spirits of that Church in the spiritual world, does or can receive and preach New Church truths through his own proprium. It is true, too, that some take New Church truths and without acknowledging the source from whence they derive them publish them to the world as the original conceptions of their own minds, and that certain persons who would not receive them as New Church truths, will assent to them and be pleased with them as the bright imaginings of an original genius. But just so far as a man takes and gives the truths of the Church in this way, I am persuaded he more or less defiles them with his proprium. And I am well satisfied, that so far as men assent to these truths as his suggestions, they do not receive them as New Church truths, that is, they do not let them go into and qualify their lives. This can be the case only so far as they sec the truths to come from the LORD JESUS CHRIST-acknowledge them as coming from Him-and practically feel that they come with all the force of His authority. Then men look to Him alone in thought and affection while they perceive the truth, and He is by this thought and affection brought intimately present to their Souls, so as to incline and enable them to live, at the same time that He enables them to see, that truth.
     But in the present day, no man can see the truths of the new heaven as coming from the LORD, while those truths flow into his own proprium. In this case, these truths appear to be his own, and do not appear to him, distinctly, the LORD'S; and hence he gives them forth to the world as his own and wishes! to have the credit of originating them. And when men receive them from him as his original suggestions, they, too, do not see them as coming from the LORD, and, hence, do not obey them as truths coming with the LORD'S authority; so that a man might preach New Church truths to an Old Church congregation-to a Unitarian congregation, for instance; and so long as he gave them forth as his own opinions, without preaching them as truths distinctively from the LORD and explicitly on the LORD'S authority, they might assent to them-perhaps approve-perhaps admire them. But then they would say they were Unitarian opinions; they would say they could see no difference between his views and those of the Unitarians. But, if he were to utter those very same truths and tell them they were revealed by the LORD JESUS CHRIST by a chosen agent, and that they must receive them and live them to the giving up of their own self-derived notions and the denial of their own selfish and worldly affections, they would instantly accuse him of presumption or profanity, and fly from him as from a pestilence.
     To my mind, therefore, any Old Church preacher who has so preached New Church truths to a Unitarian, that he cannot, or does not, see any difference between those truths and Unitarian notions, has altogether failed in the functions of a New Church preacher, and that the New Church never can come forward in the Old Church by such preaching. Hence, I believe that the New Church never is to come forward in the Old Church, or in the world, through the medium of Old Church preachers, or by New Church preachers preaching New Church truths as their own to Old Church people as such. And one single fact proves this fully to my mind, namely: if the LORD could have brought forward, or had seen fit to bring forward, the New Church in the Old Church, through the medium of Old Church preachers, He never would have provided a different medium-He never would have raised up a special messenger, who was a scientific man, a philosopher, and no theologian of the Old Church at all. And if He could have done so by means of philosophers in general, He never would have done it by the very peculiar and extraordinary preparation of one man. And as He has, in fact, peculiarly prepared, fully qualified and expressly commissioned one man to teach the Doctrines of the New Jerusalem Church immediately from Himself, I contend that no other man in the present day can receive those Doctrines purely except through Him as a medium, and that no Church and no man of the Church can receive the Doctrines of the New Jerusalem unless they receive them at the hand of the LORD'S accredited agent. Honor that agent for the Master's sake, and openly acknowledge him before men as the Divinely authorized teacher of them.
     In one word, I am certain that the Doctrines of the New Jerusalem are no where received as such in the present day, except in and by the Writings of Emanuel Swedenborg. And any man who undertakes to preach or teach truths from himself as New Church truths, and to give them as his own suggestions, either impliedly or expressly, and without explicitly acknowledging and declaring that they came from the LORD, through Swedenborg, is in danger of fatally deceiving both himself and others. He is in danger of putting darkness for light, by presenting the shadows of his proprium before the pure light of the LORD'S own authoritative teaching, and thus he is in danger of leading others by shadows instead of realities. I believe that all men who take this course do more or less obscure the truth by their proprium. But that the LORD permits this for wise and good purposes among those who know no better, is no reason that we, who do know better, should adopt or sanction this as a proper course in the New Church.
     Experience will prove its futility also. For never will men, Old Churchmen or others, be brought into the New Church except in the LORD'S own appointed way. He never can cheat men into the New Church.

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They must distinctly and rationally see the grounds of its faith, and then must adopt it with deliberate volition. If the grounds are true, we cannot expose them to view too soon; and if they are not, they must ultimately sink: If Swedenborg is what he says-is an especial messenger and servant of the LORD JESUS CHRIST, to reveal the spiritual sense of His Word, and so to teach the true Doctrine of His Church-the truths he teaches never can be so received as to be vitally acknowledged until he is declared and admitted to be what he says he is. And if he is not what he says he is, all his teachings are false; the believers in the LORD'S actual Second Advent are all, adrift; and, by inducing men to assent to the principles' he advances, without seeing and acknowledging his authority to advance them, we are only propagating delusion. And we cannot teach truths as coming from the LORD, through Swedenborg, so that the Old Church will receive them.
     Without any reasoning a priori, a well-known fact proves this, namely: as soon as any preacher avows that he gets his truths from the Writings of Swedenborg, they silence him; and as soon as any member of their body makes the same avowal, and openly and perseveringly inculcates those truths to the other members of that body, they expel him. Can there be a stronger proof that the LORD does not intend that the New Church should come forward in the Old Church through the medium of Old Church preachers? If this were the order of His Divine economy, would not those preachers who most truly embrace and most distinctly declare the truths of His New Church be continued in their places as preachers of the Old Church, and would not those societies of the Old Church, who thus had New Church preachers, be found most manifestly exhibiting the form and life of New Church principles? But is it not a fact that almost every preacher of the Old Church who has openly preached the Doctrines of the New has been expelled by his society as soon as he has been found out? This is almost invariably the case in this country. And that it is not so in Europe, is owing to the Church being a civil as well as an ecclesiastical establishment. And the case of Mr. Clowes, who was fifty years rector of the Established Church of England, and during, the greater part of that period preached the Doctrines of the New Church in an accommodated form, is a very striking one, to show that Old Church societies with New Church preachers are not distinguished above others for their recipiency and vital manifestation of New Church principles. After all that long period of accommodated New Church preaching, there were found among the large number of Mr. Clowes' parishioners, after his decease, only about half a dozen families who were avowed receivers of the Doctrines of the New Church as set forth in the Writings of Swedenborg, and his place was supplied by an ultra-Calvinist and thorough-going solifidian. Besides, even during his ministry, there was at one time a curate who made it a point to gainsay in the afternoon what Mr. Clowes had said in the morning. And all this proves conclusively to my mind that the LORD does not intend to bring forward the New Church in the Old, or through the instrumentality of the Old Church clergy.
     And why should we expect that He would? It is clearly revealed to us that the New Church is to be formed from or through the new heaven-to which the Old Church or its clergy cannot correspond. In proof of this we may adduce the following very express testimony of Swedenborg. It is taken from one of his letters to Dr. Beyer, in which having said, "The LORD is preparing at this time a new heaven of such as believe in Him and acknowledge Him to be the true God of heaven and earth, and also who look to Him in their lives-which is to shun evil and do good; because from that heaven shall the New Jerusalem mentioned in Rev. xxi, 2, descend," he adds, "By degrees, as that heaven is formed, the New Church likewise begins and increases. The universities in Christendom are now first instructed; from WHENCE will come ministers; BECAUSE THE NEW HEAVEN HAS NO INFLUENCE OVER THE OLD CLERGY, who conceive themselves to be too well skilled in the doctrine of justification by faith alone." Here, you see, it is expressly stated that the New Church begins and increases as the new heaven is formed, because from that heaven, the New Jerusalem, which is the New Church, is to descend. And it is as expressly stated that the new heaven has no influence over the old clergy. Now, if the New Church is to descend from and be formed through the new heaven, how can we expect that it will come form by the instrumentality of those over whom the new heaven has no influence. The thought is absurd, and the expectation will prove quite as abortive.
     In fact, the Old Church is dead to all spiritual life from the LORD and never can be resuscitated. The only Church that can be resuscitated by the LORD is Lazarus, which is a Church formed by the LORD among the Gentiles, those who are in a Gentile state, that is in the good of natural life from a celestial origin-those who are dwelling on Mount Seir, either in Gentile Christendom or among Gentiles in other lands.
     Therefore, we say to all who are ready to form the New Church, "Come out from the Old," for while they remain in that Church they cannot receive fully the light and heat of the new heaven. If, however, their affections still tie them strongly to the Old Church-if, like the Apostle, they could ever wish themselves accursed from Church for their brethren, their kinsmen, according to the flesh-let them remain and do all they can to impart the truth to them, provided they do not have their own wills drawn down and their own understandings obscured by the sphere of their falsities. If such are faithful to the truth of the new heaven they will sooner or later be expelled and the trials of this separation will be necessary in the Divine Providence to rid them of certain remainders of Old Church principles which still had given them an affinity for that Church and in some measure unfitted them for entire conjunction with the New. But we tell them beforehand what they are to expect, that when the time of rejection has come and all their fond hopes of converting to the new faith their own brethren have proved illusory, they may not sink in despondency under doubts which may then invade them as to the truths of the New 'Church, but rather find in that event fresh proof of their truth and be encouraged to make more strenuous and more efficient efforts in building up the New Church in a distinctive and separate form.


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INCORPORATION OF THE BOARD OF PUBLICATIONS 1882

INCORPORATION OF THE BOARD OF PUBLICATIONS              1882

     AN arm once conceived the idea that it could perform its allotted task much more efficiently if severed from the body. It said: "Whilst the body is busy with its many cares and duties and its attention is distracted and divided would I not be able to give my whole attention to the work in hand? Whilst the body is absent could I not remain at my post and do my work? I am most decidedly of the opinion that had I a more independent existence, I could do much more work and perform it more efficiently than whilst attached to this great and clumsy body. I have to be carried around with it all the time whether there is anything for me to do or not. Whilst if I were separated I could work all the time and thus accomplish much more than is now possible. Then again I would not be interfered with by that little busybody, the brain, which is all the time meddling with my work, directing me to do this and that, and changing my modes of work almost as soon as I have put them in operation. If the body should want anything done after I was separated could it not come to me and ask me to do it, rather than as now, carry me around with it all the time just to have me at hand when it wanted me, keeping me all that time from my work. Then I could forage around for material to work with, I could be ready to lay hold of the pocket-books of any of my friends which should come within my reach and would be far more likely to secure bequests and legacies' than when encumbered with that unwieldy body: which has neither time nor ability to look after such things."
     Having consulted the different members of the arm they all agreed that it was a splendid scheme; they said: "Would it not be the same arm as before? 'Practically the new (body) would be a continuance of the present work in the same hands, actuated by the 'same spirit, and with the same desire to be simply the efficient servant of the same general body.'" And they added, sotto voce: "Should we not be freed from that innovator, the blood, which comes into our domain, carrying us off one by one and putting some one else: in our place? If this innovator's work were stopped, could we not settle down in our places and become more and more efficient as we grew old in the, service?"
     When they had come to this conclusion, with one consent they all addressed the body and demanded that their connection with the body be severed and: its control over them be given up. To which the body replied: "'Servants to be efficient must be subordinate to the will and subject to the command of their master.' Do you from servants desire to become masters end appropriate the goods of your lord as the wicked husbandmen seized upon the vineyard of their lord? Or would you rather keep the place of servants and be subject to your master's will, serving him first when he sits down to meat, and after ye have done all those things which are commanded you, say, we are unprofitable servants; we have done that which was our duty to do?"
JOHN WORTHINGTON 1882

JOHN WORTHINGTON              1882



MISCELLANY.
VIII.
     THE last evening that John and Ralph Lighte spent together was in Ralph's room in a hotel in one of the Swiss towns. Ralph was to start for home on the following morning, and it was with a heavy heart that John sat watching him pack his baggage. When that operation was completed, John said: "Come, sit by the window here and let us have a farewell cigar." Ralph complied, and after the cigars were lighted, John said: "I suppose when you leave me I shall smoke more than is good for me, for do you know I have a tremendously lonesome feeling creeping over me at the thought of your departure. I feel that you are that rare thing, a friend in the true sense."
     Ralph extended his hand and the two men clasped hands in silence. A world of feeling can be conveyed in the grasp of a friendly hand. Then he said: "What do you intend doing in the future?"
     "I shall keep up my reading, though I shall always do that, travel a little while longer and then-I don't know what," replied John.
     "Why don't you return to your home and enter upon active life again?"
     "I have no home," replied John, in a rather desolate tone.
     "Make one," answered his friend.
     John was silent for so long a time that Ralph thought his mind must have gone off on other subjects, when he said: "No, it is impossible; I can never love any one else. I never told you of the central event of my life; would you like to hear it?"
     "I know it already," answered Ralph, quietly, "and I can appreciate your feelings."
     "Right or wrong," said John, "I cannot return and say to her, 'I have come into your faith; will you have me now?'" He paused and then continued in a reflecting tone: "I don't know much about such matters, but it seems to me that even if she did have some little regard for me, such a course would destroy it. Yet I can never marry any one else. I have no need to work for money and so I don't know what to do. Providence, I suppose, will show me in time."
     "Yes," said Ralph, cheerily; "Providence will guide you in the future as in the past; believe in that and cling to the Writings, my boy, as your Divine Authority."
     "Of course," answered John, simply; "as a New Churchman, I could not do otherwise."
     At this answer, a slight smile stole over his companion's features, and John observing it gave him a questioning look. Ralph, answering the look, said: "I was smiling at your matter-of-course way of accepting that much-disputed question of Authority."
     "Disputed in the New Church?" asked John, with a puzzled look.


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     "Yes, and very decidedly, too," answered Ralph; "the lines were sharply drawn several years ago; at that time many members of the Church in various parts of the world proclaimed that as the Writings came direct from the LORD through Swedenborg as an instrument, and that as he did not receive any particle of them from any man, spirit or angel, but from the LORD alone while reading the Word, therefore they must be Divine Truth, and as such come with Divine Authority."
     "I cannot see," said John, "how any New Churchman could dispute such a plain, self evident truth."
     "They did, though," answered Ralph, with a smile, "and I can recollect the time when to believe in the Authority of the Writings amounted to almost social ostracism in the Church. The Authority party, if I may so style them, following out the teaching of the Writings that every one must be left in freedom, did not seek to make proselytes, but simply stated the truth from the Writings; but strange as it may seem the opposing party, who lay great stress upon having charity for all mankind, refused this charity to their own brethren, and, I don't say all, but some of them assailed those brethren with a bitterness and vindictiveness which would have disgraced a set of ward politicians. Yes," continued Ralph, in a retrospective tone, "to believe in the absolute truth of the Writings in those days required courage. But, I am glad to state, that if that bitter spirit has not entirely died out in all quarters, it has at least to a great extent, and I hope the day is not far distant when all who indulged in it will feel heartily ashamed of their conduct, and," he added, "will practice a little of the charity they preach."
     "It must have been a strange state of the Church," said John, reflectively.
     "Yes," answered Ralph, "it is very strange to think that the direst assaults the Church has ever experienced should come from within her own organization. But it did good, for it is becoming clearer every day to an increasing number of people, that the only hope of the Church is in the acknowledgment of the Authority of the Writings. Where that is disputed the Church must inevitably disintegrate and drift into all kinds of wild fallacies."
     The next day Ralph started on his homeward journey, and then John, left alone, fully realized what a loss his companionship was. All desire for traveling left him. He somehow felt that in his present state all places would be alike to him and that he might as well remain where he was as to go elsewhere. He seemed to himself to be in a state of waiting, but for what he did not know. In this state he remained for several weeks, when one day the question seemed suddenly answered. He had just returned from a walk and was going to his room, when he met Alice Randolph in one of the corridors of the hotel; he started as though he had seen an apparition and then stood motionless. And in that moment he knew that his love for her was as strong-yes, stronger than ever. Alice, on her part, if she felt any emotion did not show it, but said, as she offered her hand: "Mr. Worthington, this is a very unexpected meeting, but I am very glad to see you again."
     John took her hand and, holding it a moment, said: "Unexpected, indeed; it seems like a ghost of my old life."
     "The old life and friends from whom you so completely hid yourself. Your old friend, Mr. Thorpe, felt very much hurt at your conduct until lately."
     "I thought it best-or rather I wanted to completely obliterate the past," replied John; "but what has occurred that Charlie has changed his mind?"
     "Oh! he is in correspondence with Mr. Ralph Lights," replied Alice, and then he was aware that she knew the great change in him that had occurred, but with this knowledge a feeling of constraint came over him, the cause of which it would be difficult to analyze, but most likely the main ingredient of it was pride. When he met her she was on her way to the hotel parlor and he turned and accompanied her there. She told him that she had been in Europe for some months traveling with a party of friends and that they would likely return home in a month; she gave him all the news from his friends whom she knew at home and an amusing sketch of what she had seen on her travels; she was in all respects the same true, bright and winsome girl he had known in what he termed his "old life."
     Nothing was said at this meeting about religious topics nor at any time during the few days they were together; the conversations between them took the form of ordinary civilities until the day of parting, a day when occurred a sharp and sudden change in John's life.
     On the morning of that day he and Alice were sitting in the parlor waiting for the remainder of their friends to appear, previous to starting to visit some points of interest in the neighborhood, when a servant appeared with a letter bearing the Philadelphia post-mark for John. Seeing it was from his lawyers he did not at once open it and before he did the same servant again entered and handed him a telegram.
     "You seem to be favored this morning," said Alice.
     "Yes," answered John, "and if you will excuse me I will see what it is all about."
     He opened the telegram first; it contained only a few words, but they caused rather a serious expression to come over his ace; then he opened the letter and carefully read it. After reading, he folded it in a mechanical way' and put it in his pocket and sat in silence gazing into vacancy; finally, turning his eyes on Alice, he saw a questioning look on her face. Then he said: "Well, I have health and strength left, at any rate."
     "I do not understand you," said Alice.
     "I am penniless," was the brief reply.
     "Penniless?"
     "Yes; at least it looks that way," answered he; "a large portion of my fortune was invested in a large dividend-paying company and the company has failed; that is bad enough, but in addition I went security for a friend for a large amount and the failure of the company has ruined him also, and the remainder of my property has been attached by his creditors, and as a climax I allowed my money for personal expenses to run very low and a draft I made to replenish with has been protested, which leaves me penniless, for I owe more here than I have money to pay. However," he went on, "I can sell my personal effects, I suppose, for enough to pay off my debts here and leave me enough to return to Philadelphia with, though I will have to take steerage passage."
     Alice regarded him intently a moment and then said: "You do not seem cast down about your great loss."
     "Why should I be?" he replied. "Providence knows what is best for me."
     "That is a brave and true answer," replied she, with a tremor in her voice.
     All that day John was busy disposing of his effects and settling his debts, and in the evening, with a light baggage and a lighter purse, he went to bid farewell to Alice and her friends. He found the latter, but she was not present. Leaving the room in which they were, after bidding them adieu, he found Alice alone in the corridor outside the room he had just left. A perceptible brightness came over his face when he saw her. "I feared I should miss this happiness," he said, "for I have but a short time left and 'time is money' to me now, most decidedly," he added, in a cheerful tone.


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     "I wanted to see you alone," said Alice, hastily, and in a rather nervous manner. "That is, won't you please take this?" placing a roll of money in his hand. "It isn't very much and I don't need it one bit; it will enable you to get home easily, and," she added, with a pretty assumption of a business air, "you can take it as a loan from me;" again her sweet voice changed to a tone of almost pleading as she said: "Please take it to oblige me."
     Moisture came into his eyes as he looked at the roll of bills in his hand, and then an almost irresistible desire to take, her in his arms, but crushing it back and hastily drawing his hand over his eyes, he said: "This, coming as it does, is worth more to me than all the Wealth in the world." Then, after a moment's silence, he said: "Goodbye, I-I cannot say anything more." He hastily turned and left her, but he had a lighter heart and felt a happiness he had never before experienced.

     One final scene and we have finished. Some years have passed since the incident last related. It is evening and our old friend, John Worthington, sits in an easy chair in a small but cozy room; a room that, to the most casual observer, tells of the presence of a refined woman. John sits beside a small table on which is a lamp, a number of books and a woman's work-basket; he has just finished reading the evening paper aloud to his wife who sits by the other side of the table engaged in some needle-work. Time has dealt lightly with her and she is still, in appearance, the same fair Alice Randolph. Running about the room, talking and singing in a childish voice, is the golden-haired little Alice, who bids fair to be. John declares, "almost as beautiful as her mother." Crawling about on the floor, seriously and at times vigorously engaged in exploring and investigating what is still to him a vast world, is "the baby."
     John lays down the paper and, after watching the children for a moment, says to his wife: "I saw the agent about that house again to-day and if you are willing, I think I will buy it."
     "The house suits me splendidly," replied Alice, "and I am willing to do whatever you think is best, but I have been very happy in this little home."
     "I like to hear you say that," said John, "for to me it has been a heaven on earth, but," he added, catching up little Alice in his arms, "we must think of the rising generation of New Churchmen, and for their sake I think it will be best to move to where we will be nearer the Church and our friends; to where they can have plenty of playmates of the right sort, though with the advent of playmates, things, I expect, will be decidedly lively if many of them are like that young gentleman," said John, laughing as "baby" at that moment succeeded, after a vigorous effort, in upsetting some of the furniture and seemed to think he had done a. very commendable thing. After this exploit Alice captured the young investigator and in a short time that youngster was banished to bed. Returning, she resumed her needle-work and for a time nothing was said, John being seemingly absorbed in thought; finally, looking at his Wife, he said: "I once asked you a question; it was years ago in my 'dark ages' and you have never answered it."
     "What an undutiful creature I am," replied Alice, demurely, "what was the question?"
     "Perhaps, fair lady," said John, "you recollect that the first time I solicited your hand, I-well, I didn't get it?"
     "I have a faint recollection of something of the kind," answered Alice, with a side glance at her husband.
     "At that time I asked you if you could not love me, and you, woman-like, gave the lucid answer, 'I cannot marry you;' now," said John, "the question is, did you love me at that time?"
     "I can hardly describe the feelings I had for you at that time," answered Alice, intently engaged in threading a needle, "but of course it was not love," she went on, with a little emphatic nod. "Why, you dear old John, how could you expect me to love and honor and look for guidance to a man entertaining such beliefs as you did in those days?"
     "Yes, exactly," said John, reflectively, "I didn't believe much in anything, except in a certain little girl, in those days."
     "And as she did have very decided beliefs," replied Alice, "had she married you then, she would have to have led you."
     "Well, I wouldn't have objected," said John, with a peculiarly whimsical look; "I should have been willing to have followed her to any place."
     "John I" said Alice, "how can you talk that way; it's not New Church."
     "And I am not so positive but that she leads me now," went on John, with a sly twinkle in his eyes, unheeding his wife's interruption.
     "Why is it that every now and then you will persist in talking in that vein?" said Alice.
     "I'll tell you, my dear," answered he, confidentially; "it is in pursuance of a psychological study I am engaged in,: that of fathoming a woman s mind."
     With a fleeting look of sauciness that John knew and loved so well, she answered: "You'll never succeed."
     "Yes, lady mine, you have long since led me to that belief, but I find it such a delightful study that I am unwilling to give it up."
     Here, little Alice who, since her father had taken her in his arms, had remained contentedly nestling there, said: "Papa, were you a bad man in the 'dark age'?"
     John, lightly stroking his daughter's silky hair, replied: "Little one, you shouldn't put such posing questions to your paternal parent."
     "I don't believe you were," said the little one, "I believe you are just the bestest man in the world, don't you, Mamma?"
     "Indeed I do, my dear," answered Alice.
     The whimsical tone left John's voice and he said, very quietly: "With the LORD'S help my priceless jewels shall never have cause to change their opinion."
THE END.
GUIDE-POSTS 1882

GUIDE-POSTS              1882

     ONCE upon a time a man was traveling along a road leading to a distant city. Numerous roads branched off the true one, but at each intersection there was a guidepost set up, giving plain directions to travelers as to which way to go, or more properly, telling them exactly whither each road led.
     The traveler in question had reached one of these intersections and had read the direction on the guide-post, but it did not suit his own ideas or fancies, for at this place the road indicated as leading to the city was not, to him, a very inviting one, while the other, which led to an entirely different place, seemed to him to be much the better one. The traveler loitered about the intersection for some time considering the matter and worked himself into quite an ill-humor, saying to himself that if the road indicated by the guide-post as being the wrong one was not "the right one, it ought to be, for it was the better one, anyhow.


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     While so considering the matter, another traveler came trudging along and arriving at where the roads branched, stopped and after carefully reading the sign was preparing to proceed along the road indicated as leading to the city when he observed the first traveler. After greeting him,-he said: "I infer we are journeying to the same place, so let us proceed together."
     "Willingly," replied the first, as he turned his steps down the inviting-looking road.
     "Hold on," called the second, "that is not the way; the guide-post says this other is the right road."
     Traveler number one halted and replied: "Those guide-posts are very useful things, but are not infallible. Travelers must use their own judgment and discretion in reference to the roads they take, and while the road indicated as the right one may lead to the city, I hold that there are other and better roads leading to the same place. It is certainly reasonable to suppose that such a city has more than one road leading to it."
     To this the other traveler answered: "I do not think your reasoning is correct, for these guideposts were set up by the King of the city to point out to travelers the right road, and the directions are so plain that a child can understand them. They say that if you follow the road you have just started on it will lead you into a country full of marshes and quagmires and one it will be almost impossible to escape from, owing to that road soon branching out into innumerable others. Better come back and follow the King's plain directions."
     To this the first traveler replied: "I claim to be a loyal subject of the King and to live by his laws. Those guide-posts I admit were set up by his commands and are in the main correct, but the work was done by a mere man who was liable to err, therefore I claim that travelers must use their own intelligence, assisted it is true by the guideposts, in making the journey to the city. But they must not rely upon them exclusively. If you will notice, the road I am on shows evidence of much travel, shows that by far the larger part of our fellow-travelers have chosen it. Besides, look what a beautiful, lovely and smooth road it is, while the road you wish me to take not only shows evidence of being but little traveled, but is rough and forbidding.
     Traveler number two replied: "Without the guidance of the guide-posts we could not have come even to where we are. We are no wiser about what lies before us than when we first started; because the King did not personally nail up these boards it does not follow that they were not placed by his authority. Because the majority of travelers seem to have taken the road the King says is the wrong one, it is no argument that we should e silly enough to follow them."
     At this, traveler number one lost his temper and began to revile traveler number two and call him hard names; whereat the latter philosophically shouldered his knapsack and proceeded on his way.
Title Unspecified 1882

Title Unspecified              1882

     A copy of The Rev. Samuel Noble on the Glorification of the LORD'S Humanity will be sent free to all ministers or leaders in Great Britain, Colonies and the United States, on receipt of nine cents for postage. Applications must be addressed to James Spiers, 516 Bloomsbury Street, London, W. C., England.
Title Unspecified 1882

Title Unspecified              1882

     THE Rev. A. O. Brickman, of Baltimore, has been doing missionary work in New England, visiting among other places the flourishing little circle of New Churchmen in Manchester, New Hampshire.
BAPTISM 1882

BAPTISM       B. F. BARRETT       1882



LETTERS TO THE EDITORS
     EDITORS NEW CHURCH LIFE:-In the May number of your paper, just laid upon my desk, I notice a communication from Rev. George Field, occupied largely with a criticism of my review of his Gates of the church. Mr. Field believes, with every other receiver of the Heavenly Doctrines, that "there was, or there was to be, a New Church." And this, he says, Mr. Barrett charges as a "false assumption," on which "the whole structure of his (Mr. Field's') argument is based." I regret to be obliged to say, that no such charge as this was ever made or thought of by me. How could I pronounce such a belief a "false assumption" when it is my own belief entertained for more than forty years and hundreds of times expressed or clearly implied in my printed works? Repeating this erroneous charge, Mr. Field proceeds:
     "Mr. Barrett's idea being that no New Church was necessary, or predicted; . . . that the Church already established and in existence only needed to be improved, restored and recuperated. And Mr. Barrett has been quite successful in infusing this opinion into the minds of many who call themselves New Churchmen; but who, perhaps, know very little about what the New Church really teaches."
     Our good brother seems to be laboring under a very serious mistake, and one quite inexplicable to me, in regard to my idea of the New Church. Permit me, therefore, in the hope of enlightening him (and possibly some others also), to say that I entertain no such idea as is here imputed to me. I believe that the former Christian Church came to its end at the time, in the manner and for the reasons that Swedenborg states; that a New Church was therefore necessary, and was predicted; and not only so, but that it actually commenced its existence on earth about a hundred and twenty-five years ago-soon as the former Church was consummated. I further believe this New Church to be precisely where and what Swedenborg has repeatedly and plainly told us it is; in other words, that it consists of those persons (and those only) who he says belong to it-all whose names are "written in the Lamb's book of life;" that is, all "who believe in the LORD and live according to His commandments in the Word." (See A. R. n. 925.)
     And it is all the more surprising (to me quite unaccountable) that Brother Field should have imputed to me such an "idea" as the above, when I had stated my position or idea on the subject in question, in the very review he undertakes to criticize, in the following explicit terms
     "But let me say here, lest my good brother should misunderstand me, that I believe as firmly as he does in the consummation of the Old and the establishment of a New Christian Church. I believe, too, in the expediency and propriety (yes, I may say, in the absolute necessity) of a separate Church organization based upon the doctrinal teachings of Swedenborg. So that I do not belong to the class of unbelievers in a New Dispensation that Mr. Field alludes to."
     Is not this plain enough? And does it look as if I believed that "no New Church was necessary, or predicted?" How, then, with this explicit declaration of mine before him, could Mr. Field impute to me such a belief or "idea" as he has? I cannot understand it.
     I am unwilling to believe that brother Field regards all who do not accept his views of the nature and whereabouts of the New Church, or whose views on this subject are kindred to my own, as shallow, ignorant pretenders-claiming to be New Churchmen, when they have no just title to be so considered.

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Yet if he does not so regard them, I marvel that he should have italicized the words "call themselves New Churchmen" in the passage above quoted, or should have closed that paragraph in the manner he did.
     One other thing-Mr. Field says: "I have never said or used an expression which means that the New Church is 'confined exclusively to the readers and receivers of the teachings of Swedenborg.'" And I have never said that he has. I did not quote or pretend to quote his words in my review of his "Gates." I stated in language of my own what seemed (and still seems) to me a fair and necessary inference from his theory. But if Mr. Field thinks the inference unauthorized or illegitimate, and is willing to admit that the New Church is not "confined exclusively to the readers and receivers of the teachings of Swedenborg," there is no difference between us on the question as to the nature and whereabouts of the LORD'S true Church. Mr. Field's New Church is as broad and inclusive as mine or Swedenborg's"-for my idea of the New Church is derived entirely from Swedenborg. And if we agree in this, I cannot see what ground there is for any disagreement in regard to the Gates of the Church.
     In his closing paragraph Mr. Field says: "I have presented the arguments, the facts and the reasons as well as I have been able, and they have never been refuted, nor a single position taken therein controverted, and I ask if I am wrong in what I have said, . . . if it is not due to me-if only as an act of charity-to show me where I am wrong?" It is pretty hard to show Mr. Field or any one else, something which he utterly refuses to see when shown never so plainly. And how can he say that his position has never been controverted, when, in the very paper that he undertakes to criticise, I had not only "controverted," but (in the opinion of intelligent New Churchmen) had successfully "refuted" the fundamental position taken in his Gates of the church? Nor does Mr. Field himself pretend that this has been unfairly done, or by "irrelevant quotations" from the Writings. Nor does he attempt to break or resist the force of my main argument in opposition to his re-baptism notion.
     And now I should like to ask Mr. Field a few plain questions-assuring him that I do it in no unfriendly spirit. To which of the great religions of the world (for there are several) does he think the various religious denominations around us to-day belong? He will, I doubt not, answer, "To the Christian." What is the visible God-appointed sign of one's acknowledgment of this religion, or the visible gate of entrance to the visible Christian Church? Of course he will say, "Baptism." Was Baptism meant to be anything more than a sign of such acknowledgment, or of introduction into the great body of those professing the Christian religion? Is it, or was it meant to be, a sign of how the believer understands or interprets the Christian Scriptures?-a sign, that is, of his understanding of Christianity, or of his peculiar doctrinal beliefs based upon the Scriptures? If he says, "Yes," then will he please point us to the passage in the Writings that justifies such answer? If, "No," then why should this visible Christian sign which a person has received in the Methodist, Presbyterian or Congregationalist communion, be repeated on him when he enters our New Church communion-which is certainly not lees (we think it more) Christian than the one he leaves? If, as we are plainly taught, Baptism is a sign in both worlds that the person receiving it "is of Christians," or professes to believe the Christian religion-if it be the initiatory rite, the gale of entrance to the visible Christian Church, then will Mr. Field be good enough to give us his reasons and refer us to his authority for repeating it? Does not an initiatory rite by its very nature revolt at and forbid the idea of repetition?
     I should be much pleased, and possibly some good results may follow, if Mr. Field will give a direct and explicit answer to the foregoing questions.
     GERMANTOWN, PA.     B. F. BARRETT.
Title Unspecified 1882

Title Unspecified              1882



NOTES AND REVIEWS
     THE German Missionary Union has published a new edition of Mr. Brickman's popular work Am Grabe Unserer Kinder.
Title Unspecified 1882

Title Unspecified              1882

     WORDS FOR THE NEW CHURCH, No. X, is now in the hands of the printer. It will contain as the principal article Part IV of the treatise on the "Conflict of the Ages" which will describe the conflicts in the Christian Church from the Crusades to the Revival of Learning. There will be papers on the conflict between the Church and Philip, of France, on the Removal of the Papal Court to Avignon, on the Great Schism, on the Inquisition, on Indulgences, on Purgatory and other topics. The notes and reviews will consist of a review of Dr. Ellis on the Wine Question, a notice of Mr. Barrett's article in the independent entitled The Important Issue and a paper on Orphan Homes in the New Church, beside other articles.
Title Unspecified 1882

Title Unspecified              1882

     THE North American Review contains an article on "Swedenborg," by O. B. Frothingham. Mr. Frothingham regards Swedenborg as a very wonderful man-and is disposed to like many of his teachings, but he does not like the New Church. He holds that "the age has overtaken Swedenborg, who anticipated its drift, interpreted its secret, and was for a few years in advance of its course. To get the start again is impossible. The New Jerusalem Church ranks among so-called liberal churches, whose future is extinction." Mr. Frothingham does not believe in the Divinity of CHRIST or the inspiration of the Word, but he does hold to the doctrines that man is saved by a good life, and that there is no personal devil; the latter doctrine he seems to regard with especial favor and to consider of deepest importance. The article contains some very curious errors and misconceptions, which space does not now permit us to notice.
Title Unspecified 1882

Title Unspecified              1882

     THE SWEDENBORG PUBLISHING ASSOCIATION has just published a little pamphlet, by the Rev. B. F. Barrett, entitled, The Man and His Mission. In Two Parts. Being a Sketch of the Life, Labors and Character of Emanuel Swedenborg, with the Distinguishing Characteristics of His Teaching.
News 1882

News       Various       1882



CORRESPONDENCE AND NEWS.
     MILWAUKEE, Wis.-The Rev. J. E. Bowers has spent a few days with the New Church people here, and on Sunday, May 14th, preached in Boynton's Hall, in the English language in the morning, and in the afternoon met a gathering of the German friends and gave them a sermon in their language.

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The meeting was held at the house of Mr. Jacob Werle, about twelve being present. On Monday evening, May 15th, a social meeting was held at the house of Thomas Massey, Esq., on which occasion the gentleman just named and his infant son were baptized. He has been a believer in the Doctrines of the Church for many years.


     INGERSOLL, ONTARIO.-The Rev. J. E. Bowers, Missionary, gave a lecture in this town on Wednesday evening, April 26th. The Doctrine of the Second Coming of the LORD was clearly set forth to an audience of about seventy-five. The majority of the hearers probably rejected the Doctrine taught, because people generally still have foggy notions of the personal "coming of Christ;" but some were very favorably impressed with the new and rational Doctrine about the LORD, His personality, character and attributes and the manner in which He effects His Second Coming. There is a great desire to have a course of lectures at Ingersoll some convenient time in the future. An earnest brother, who had not heard a New Church discourse for some years, remarked, "It did my heart good to hear the truth of our Heavenly Doctrine so boldly proclaimed, without fear and without favor, to those people. Surely, those who are receptive of the truth cannot fail to listen with deep interest to such a discourse."


     PHILADELPHIA, PA.-Miss Lizzie L. Snyder, a member of the Society of the Advent and of our Social Club, entered the spiritual world on May 26th. She had been in poor health for some weeks and by advice of her physician had gone to Philipsburg, Pa., for a change of air and scene. No one knew how dangerously ill she was until the news of her having left us was telegraphed to the city. She was so universally loved and respected by all who knew her that her departure, though for a brighter and better world, was felt as a sad deprivation for her friends who remain in this one. The knowledge that she still lives, the same pure and true being as ever, and that she has not gone to some remote place in the universe, but is here, as closely conjoined with her friends as ever, though unseen by their earthly eyes, greatly lessens, if it does not entirely dissipate the natural sorrow felt at her absence. Her mortal remains were buried beside those of her mother and other relatives, in the church-yard of the New Church in Darby.
     The little burying-ground of the Darby Church is an exceedingly interesting spot for New Churchmen. Many of the pioneers of the Church are buried there: among them is the grave of the Rev. David Powell, to whom so many in Eastern Ohio and Western Pennsylvania owe their first knowledge of the truth; close by is the grave of Francis Bailey, who departed from this world in 1817: he was one of the earliest receivers and the first publisher of the Writings in this country. Not far from him repose the remains of the Rev. Richard De Charms, the author of those powerful sermons that have lately been published in this paper. This church-yard lately narrowly escaped destruction from a new line of railroad being built, but fortunately the road was deflected enough to spare this quiet and peaceful resting-place of the mortal remains of so many honored and loved ones of the Church.
     The Fifth Annual Commencement of the College and Divinity School of the Academy of the New Church was held on Wednesday morning, May 24th, in the Temple on Cherry Street, Philadelphia. The programme opened with the singing by the choir of the Society of the Advent of the Hebrew Introit, "Shaaloo Shelom." Six original essays was rend by the students. Mr. W. H. Schliffer read an essay on the "Unity of God," in which the New Church Doctrine concerning the Trinity was contrasted with the Old. Mr. W. B. Parker treated of the "Earth and Man." Mr. E. S. Price read a paper with the suggestive title of "The Intemperance of Total Abstinence." "Consummation" was treated of by Mr. G. M. Davison, in a paper describing the state of the world eighteen hundred years ago and its state to-day; a paper by Mr. E. J. B. Schreck on "Combat," treated of the spiritual combats within man, and one by Mr. A. Czerny on the "Salvation of the Divine Mercy," showed that the salvation of the human race is from the Divine Mercy of the LORD. The exercises were closed with an address from the Chancellor, the Rev. W. H. Benade. The College seems to be in a very healthy state. There are five students in the Divinity School whose course is not yet finished, and more are expected next term. One reason, perhaps, why the number of divinity students in the Academy's School so far outnumbers those of the other New Church Divinity Schools, is that the course of study is much longer and more complete than in the others; the student being required to have a thorough knowledge of Hebrew, Greek and Latin, as both the Word and the Writings are studied in the original; they are also required to become proficient in other branches of higher education.

     ALMONT, MICH.-The Rev. Dr. Hibbard recently visited this place spending the 21st, 22d and 23d of April with us. On Thursday evening he gave an extemporaneous address on "Bible Lands;" on Friday, he preached a sermon on the "Last Judgment." Saturday afternoon and evening there was a very enjoyable sociable held at the house of Mr. John Marshall. Dr. Hibbard read an instructive paper on the " Education of Children," consisting of deductions from a series of papers prepared for the "Academy;" an able and interesting paper on "Dreams" was also read. There was a most genial sphere; and altogether, with pleasant and agreeable conversation, music and reading, this gathering was truly a "feast of fat things, wines on the lees."
     On Sunday Dr. Hibbard preached an appropriate and beautiful Easter sermon, and administered the Holy Supper to eighteen communicants. In the evening he preached on "Jacob wrestling with the angel, and his change of name."
     On Monday, according to appointment, Dr. Hibbard went to Imlay City, and in the evening preached in the Congregational Church to an attentive audience of from forty to fifty, among whom was the minister. The sermon was on "Coming to Jesus."
     The next evening an audience of about the same size listened most earnestly to a sermon on the "Last Judgment," interspersed with extemporaneous remarks on the Second Coming of the LORD. This is the last time that the Doctrines of the New Church have been presented there. We need not concern ourselves about what the result may be. When our duty is done according to our ability, we can only await the events of Divine Providence.
     Many tracts and a number of the little treatise on the New Jerusalem and Its Heavenly Doctrine were given away. A supply will also be placed in the post office for distribution, which may help to keep alive whatever interest may have been awakened. Could this and other efforts be followed up by short periodical visits, we might look for some good results.

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But as it is, these visits are so few and far between that the interest dies out.
     If we look and pray for the happy time when the knowledge of the LORD will cover the earth as the waters cover the sea, when there shall be One LORD and His name One-with our present missionary efforts, we may hope and look in vain for that blessed consummation, except as far away in the dim vistas of the future.
     April 28th, 1882.     J. M.

     LONDON, ENGLAND.-My notes this month are so barren of matters of interest that I am almost tempted to write nothing. I have not, however, reported a meeting which was held at King's College, in March last, under the chairmanship of the venerable Samuel Cheetham, D. D., Archdeacon of Rochester. The subject under consideration was a paper by the Rev. G. Elliott, B. A., A. K. C., in answer to the question, "What claims have Swedenborg's Teachings upon the attention of the Clergy" of the Church of England?
     Two reports of the meeting are before us. One stating that the paper was adverse to Swedenborg, and that the after-discussion showed that there was still much room for work on the part of the Swedenborg Society.
     The other report, from Rev. W. O'Mant, who was present. He considered that the opening paper and the discussion could not be correctly styled adverse to the teachings of the New Church. The lecturer began by saying, "The time has fully come, when this question deserves discussion by the King's College Theological Society. Many of us, perhaps most of us, have been students of Swedenborg's Writings."
     Further on he states, "It is, no doubt, want of judicial calmness, prejudice, peculiar mental training, etc., which have prevented the new ideas contained in Swedenborg's works from being accepted."
     "The very mass of learning and thought, and the passionless simplicity of statement exhibited by him have been turned into weapons against thoughtful examination."
     As to the King's College Society, he says, "We are truth seekers and lovers of the truth. Therefore I have ventured to bring this subject before you for discussion."
     Mr. O'Mant says that the whole of the debate proved the truth of these words of the essayist. There was no terrified and passionate denunciation of Swedenborg as a fanatic and a dreamer, but a calm and earnest attention to the subject before them, and a willingness to hear all that could be said for one who was quite outside the prescribed list of authors in the Church.
     The venerable chairman and several other clergymen were present, who spoke strongly in favor of the Writings. The Rev. J. Presland also, who was allowed, by the courtesy of the meeting, to greatly exceed the time allowed to each speaker.
     Mr. O'Mant's conclusion is that the work of the Swedenborg Society has done good, and that its fruits were seen at this meeting. Happily there is no difficulty in agreeing with Mr. O'Mant, and accepting the conclusion of the first report at the same time. As Mr. O'Mant says that the clergy of the Church of England in a representative gathering, should discuss the question at all, is a significant conflict, and is evidence that great changes are taking place in the attitude of many minds toward the teachings of the New Church.
     On Good Friday the Lancashire Sunday-school Union held a meeting at Rhodes. A paper was read on the "Implantation of the Remains," which subject was discussed at great length during the afternoon and evening. The subject was very appropriate for the gathering, and was felt to be helpful and encouraging to the Sunday school workers.
     Mr. Deans has been giving a long course of lectures at Colchester and has excited a large amount of interest in the town. Not only are Mr. Deans' own lectures well attended, but opposition meetings have been held, and the champions of the Anglo-Israel theory, who are anxious to prove that the Lost Ten Tribes are now found, and are identical with the English nation, challenged Mr. Deans by their champion to a public discussion on the subject, so that the little town is quite in a ferment.
     A writer on the Anglo-Israel side, lamenting the indifference with which his doctrines are received, remarks: "Brighter, better, nobler things may be hoped for-the abounding of the Swedenborgian heterodoxy, notwithstanding." We are glad to have such evidence of the success of these missionary efforts, and hope that the writer's remarks may be really prophetic, and that the brighter, better and nobler things may appear, Anglo-Israelism notwithstanding.
     At Middleton: The Rev. William Westall has created some additional interest by a course of lectures, dealing with the Pauline Writings and Theology. The topics especially liked were, "The Resurrection," in which it was shown that Paul's teaching agrees with the New Church; and Election, as to which the preacher argued that the election referred to by the Apostle related to the choice of the Jewish nation. We have no details of how the subject was treated, but we should think from our reading of the epistles, that such a theory was quite untenable. In fact, the Pauline theology, although not in direct antagonism to the truths of the New Church, requires a large amount of emendation to make it a very useful ally to the True Christian Religion. Peter says of the epistles, that there are many things in them hard to be understood, and no doubt that is so, and we think that the reason of their difficulty lies in the fact that the writer but imperfectly understood the subjects with which he dealt. That it was so as to the Second Advent we know; also as to the Resurrection, no one can deny, but that Paul is vague, and his Jewish training inclined him to wrong judgment on other points; election we think among the number.
     Still it may be worth while to read through the Pauline epistles with Mr. Westall's idea in mind, to see whether it is helpful in an understanding of the Apostle's writing.
AUXILIARY.

     BERLIN, CANADA.-OUR Society goes on as usual. Our services have gained considerably since we use the new Liturgy. For the last three years Pastor Tuerk has delivered a series of sermons on the character of the Churches previous to the Christian Church, which have been attended with constantly increasing interest. Three years ago, Mr. Tuerk commenced to preach about the formation of the Most Ancient Church, its progress, combats, its falling away from its original state, and lastly its downfall. Then he showed how, out of the remnants of that Church, the Ancient Church was formed, how it developed, what temptations it had to undergo, etc., until it likewise passed away and out of its remnants the Israelitish Church was formed which was merely a representative Church. To this Church belong the periods from the time of Abraham to the Egyptian bondage, the liberation of the Israelitish people from Egypt, the forty years which they passed in the wilderness; their experiences, sufferings, combats and defeats until they came to Jordan; their miraculous passing through Jordan, and the extermination of their enemies. All this is exceedingly instructive and has a deep spiritual signification in relation to the life of regeneration of the man.

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Last we heard concerning the signification of the fall of Jericho and the war with the Amorites whom the LORD commanded the Israelites should exterminate together with the other nations of the land of Canaan.
     According to the literal sense, the LORD'S command in regard to the destruction of these nations seems, indeed, very cruel. But the Church could not have been established in Canaan if these hordes, who were governed by an influx from hell, had not been exterminated, which again is typical of the life of regeneration. It, therefore, is not any more cruel than the routing out of our spiritual enemies, who are with us from hell, and who prevent the establishment of the LORD'S kingdom in us, if the Church is to be established in us. We are very anxious to see this series of sermons continued.
     On the 7th day of April seven young men were confirmed and received into our Society. It is customary in our Society, that every year the pastor with the beginning of the year commences a course of instruction preparatory to confirmation. The candidates receive instruction daily two hours in the morning and two hours in the afternoon, and this is continued three mouths, during which time the candidates have to commit to memory the New Church Catechism and about four hundred confirmatory passages from the Word. They also read from the Writings. Two hundred and twenty-three candidates have in this manner been prepared for confirmation. Before confirmation, the candidates have to pass an examination which is conducted publicly in Church. Those then, who were confirmed ten or twenty years ago are on these occasions reminded of what they had heard or learned in their preparation.
     Next month there will be no services here. The inside of the Church is to be frescoed. The designs are very handsome; the appearance of the Church will be considerably improved.
     The Social Club meets regularly. Last Thursday we finished reading the work on "Authority in the New Church." We intend to take up some other work.
     One of our most active members is on a trip to Germany and Switzerland on account of his health. The evening previous to his leaving the members of the Social Club gathered to make him a present and to wish him God's speed. R.

     ALLENTOWN, PA.-On the evening of May 1st, the Allentown Society of the New Church celebrated the anniversary of their reopening of services. A year had passed since the time of that mysterious coincidence of Providence by which the Rev. Mr. Benade, of Philadelphia, was brought into the presence of a meeting of the society, convened for the purpose of considering the matter of again holding services, the society having for several years continued its existence in a dormant condition. Some of the members were aroused, a call was extended to Mr. E. J. E. Schreck, a student of the Academy of Philadelphia. On the first Sunday in May regular services were opened, with preaching in German in the morning and in English in the evening, and continued by Mr. Schreck to this time.
     The anniversary was held at the home of Mrs. S. M. Coffin. A large number of members with their families were present. But we missed the faces of some of our most beloved members: Mr. Leisenring, Mrs. Hausmann, and Lewis, the son of Mr. Sager, as also little Henry Greiner. The meeting was opened with singing. Mr. Schreck then addressed the assembly, drawing a vivid picture of the past and the present condition of the society and the encouraging progress made in the services, as well as the other uses of the society, and closed with a prayer of thanksgiving.
     Upon this, the Secretary of the society read sketches of the pioneers of the New Church of Allentown. Mr. Simon Sweitzer, a pianomaker, yet among us, and his family are known as the first persons in Allentown who confessed the true Christian religion and made efforts of promulgating the same. Mr. Sweitzer had become acquainted with the Doctrines while yet in Philadelphia, and read some of the Writings of the Church at the house of his father-in-law, Mr. Thomas Smith, a firm New Churchman, from England. Mr. Sweitzer moved to Allentown some fifty years ago. Another of the early pioneers also yet living among us, is Mr. Fred. Bohlen, proprietor of Bohlen's Hall, our place of worship. Mr. Bohlen had become a receiver of the Doctrines, also, in Philadelphia. A number of other members of the Church, some of them present at the anniversary, others removed from town, some to the spirit-world, were mentioned, and also the manner in which they were carried away from the Old Church and confirmed in the truth of the New. The sketches were interwoven with many very interesting incidents.
     A series of impromptu "confessions" now followed, being in substance the recital of the speakers' experience with the New Church Doctrines, and these were received as some of the brightest incidents of the festival. Father Bohlen, now eighty-one years old, after having spoken for twenty minutes, arose again and sang with mellow, yet vigorous voice, a German song on the epochs of human life.
     But this was an evening not for the aged alone, but also for their wives, their sons, their daughters and grand-children. It was a memorial of the reviving of the Sunday School as well as of the Church. Hymns and chants were sung. One or the other of the younger folks took a seat at the piano or played on the flute and entertained the audience with the recital of some musical selections.
     Swiftly the hours passed. The people, at last, became aware of the fact that not the spiritual man alone, but also the physical man, had his claims. All sat down, and refreshments, consisting of cake, lemonade and coffee, most of which supplied by the attendants of the anniversary, were served on plates handed to each person.
     During the repast, one of the brothers, arising with his glass held forth, said, "Suppose this lemonade to be wine, and let us all drink for the health of the LORD'S beloved and only Church!" A hearty response and a general clinking of glasses resulted. Thirty minutes later and the family concourse had dispersed, wending their way to their domestic roofs.
     At parting, one of our good matrons called out to me, Why should not we have many more such evenings?"
J. W.

     HAMILTON, CANADA.-During the last two years we have been receiving periodical visits from the Rev. J. E. Bowers, missionary. Our meetings were held at the house of Brother J. E. Bowman, about three miles in the country; and were participated in by the New Church people west twelve miles to Rockton and east nine miles to Burlington. These meetings were conducive to the healthy and proper growth of the Church in those who took part in them, and we were hopeful a permanent organization would be the ultimate result. We have not, however, been able to keep them up. There are about nine families in this place and vicinity, professedly New Church, quite enough to form and keep up a society for mutual advancement in the knowledge and life of the New Jerusalem.

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Alas, through other things entering in occupying our time and attention, the things of most importance are neglected.-Luke. xiv, 16-20. One of our number, Brother Robert Halson, passed into the spiritual world on the 10th ult. He was an out-and-out New Churchman, fully realizing the need of distinct New Church worship in order to the proper development and life of the man of the New Dispensation. Agreeable to his wishes as expressed in his will, also to friends before his sickness (throughout which he was unconscious), we desired to hold a New Church service at the funeral. This, however, was made impracticable by the attitude of the surviving members of his family-two daughters and a brother, who informed us they would absent themselves were a New Church service held. We were thus prevented from taking advantage of an admirable opportunity of disseminating New Church Doctrines regarding death. However, as he was a member of the Order, there is talk of having a Masonic sermon preached some time, and in deference to the wishes of the departed brother a New Churchman will be asked to deliver it.
     The Mechanics' Library, of this city, was presented with a complete set of the Writings many years ago. The Library having become involved in debt, its stock of 8000 volumes are now being sold at public auction by the Sheriff. On account of Swedenborg's works being a gift, the librarian made an effort to save the set from the hammer, but of no avail. So, per special announcement, they were sold at nine o'clock last night. When the thirty-three books were placed before him the auctioneer said: "Swedenborg wrote all these books when he was asleep." The bidding was most spirited, the price reaching $13.20, an entire stranger to us all carrying off the prize.
     Your most excellent and only real live New Church paper published is eagerly looked for and heartily welcomed in its monthly visits. Every New Churchman should subscribe for it and offer it the encouragement it deserves. I circulate the copy I receive and hope thereby to get others interested in it. The progress toward distinct New Church thought and life must be slow. One professedly New Churchmen halt in accepting the words of the LORD: "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plague."     R. B. C.
MEETING OF THE PENNSYLVANIA ASSOCIATION 1882

MEETING OF THE PENNSYLVANIA ASSOCIATION              1882

     THE Pennsylvania Association met in Pittsburgh on the 27th day of May. Representatives were present from the Philadelphia, Pittsburgh and Allentown societies. Some isolated receivers from the Western part of the State also attended the meeting.
     After the preliminary proceedings the reports of five of the societies were rend. The New Jerusalem Society of the Advent reported an increase of nine members, making its present membership 101. The Society continues its quiet but thorough work, having 114 teachers and scholars in its Sunday School, of which an important feature is the adult class taught by the Presiding Minister of the Association. Besides this the adult members of the Society are taught by the pastor every Wednesday evening. The young people of the Society also receive doctrinal instruction on Sundays and on Monday evenings by the pastor. The report spoke of the benefit age of a thorough New Church instruction accruing to the members of the Society in that the "Academy of the New Church" had added to its theological seminary and college a school for boys, which is attended by fourteen of the boys of the Advent Society. Rev. L. H. Tafel is the pastor of the Society.
     The Pittsburgh Society reported an increase of ten during the past year. In it also the work is carried on quietly but effectively. Rev. John Whitehead is the pastor of this Society.
     The Allentown Society presented a hopeful report, recounting what was done in the past year to establish the Church upon a solid basis. Mr. Schreck, a theological student of the Academy, preaches every Sunday.
     The Lancaster and Greenford, O., Societies also made their reports. The Lancaster Society has lost one third of its members, but the Greenford still holds its own.
     The Presiding Minister of the Association, Rev. W. H. Benade, spoke of the missionary work done within the bounds of the Association. He, himself, precluded by his arduous duties in the schools of the Academy and by other considerations, was unable to do much. He visits the Allentown Society quarterly to administer the sacraments. But Rev. J. E. Bowers had done useful missionary work. Though not employed by the Pennsylvania Association he was authorized by it to do the work he was doing. As reports of Mr. Bowers' doings have appeared from time to time in the NEW CHURCH LIFE, your reporter omits details.
     After the election of the officers of the Association and delegates to the Convention, Capt. Matthias offered the following, which was unanimously adopted:

     WHEREAS, A proposition is pending in the General Convention to incorporate the Board of Publications in a manner which would constitute it a self-perpetuating corporation not responsible to the Convention nor to any other general body of the Church, and
     WHEREAS, It is further proposed to vest in this independent corporation all the property of the Convention now in the possession of its Board of Publications, and to give up to it the control of those uses which the Convention has heretofore performed through its Board; therefore,
     Resolved, That in the opinion of this Association, the proposed change would be an abandonment by the Convention of an important function which properly belongs to a general body of the Church, and that no change should be made which will deprive the Convention of the power hereafter to select the members of the Board of Publications or to take from the Board its present character as an agency of the Convention, subject to its direction and control.

     Mr. Matthias gave the alleged reason for the incorporation of the Board, which was that, as a Committee of the Convention which is incorporated in the State of Illinois, the Board can not hold property in New York-although it can do it through trustees. To show that the contemplated Corporation was self-perpetuating, its members in the future not to be chosen by the Convention, he read the first article of its Constitution:
     The Corporation shall consist of twenty members, all of whom shall be members of the General Convention of the New Jerusalem in the United States of America, or of some association or society connected or co-operative therewith. The members shall, at the first meeting, divide themselves into four classes of live each; and the term of membership of the several classes shall successively expire in one, two, three and four years, on the election of their successors, and thereafter five members shall be elected at each annual meeting to verve for four years and till their successors be chosen.
     Members may also be chosen at any meeting of the Corporation to fill vacancies in any class, and the term of members so chosen shall expire with the class in which said vacancies occur.

     Rev. W. H. Benade stated that there were two points to be considered in this matter of incorporating the Board of Publications. The first was this: In the Convention some had held that the business of the Board should be confined to preserving in print only the Writings of the New Church and no collateral works.

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Others wanted to have it go into the general publishing business without regard to the quality of the books published. But this was objected to on the ground that whatever is published by the Board of Publications bears the sanction of the General Convention. Hence, to publish all the books by New Church authors would require a Board of Censors to pass upon the books and see that false or heretical doctrine was not published. But such a Board could not be gotten up in fairness. Were it composed of such as hold to the Divinity of the Writings, their decisions would not be accepted by those who do not, and were it composed of such as deny the Divinity of the Writings, they would decide on books which would be regarded as heretical by the others. And if no Board of Censors were established at all, who would vouch that no spiritualistic books, for instance, would be published? Now, this difficulty would greatly be enhanced by the proposed incorporation, which would: leave the Convention no voice at all in the matter of deciding what books should, and what kind should not, be published.
     The second point was that were the Board incorporated, it would perform all the uses now belonging to Convention, for according to the certificate of incorporation the business and objects of the Association are:

     Establishing and maintaining a book-store and the publication, sale and distribution of books and periodicals, more especially the writings of Emanuel Swedenborg and such other works as may be deemed useful in diffusing a knowledge of said writings; also, to do and perform any benevolent, charitable, literary or missionary business, which it may undertake in connection there-with, or under the auspices of the religious body known as the General Convention of the New Jerusalem in the United States of America.

     The fact is that the movers of the resolution to incorporate want to make the Convention meetings not business meetings, but only gatherings to hear lectures and sermons, enjoy social intercourse, and so on. The tendency for years past has been to have no discussions about anything, although by getting the opinions of different thinking men, the most light is thrown upon a subject, but they want things to be carried out without any mature deliberation. The Convention is gradually receding, from a business meeting of the Church in Convention assembled for the purpose of performing certain general uses, to a social meeting. As to the work of publication, this, in fact, is not now in the hands of the Board of Publications, but in the hands of the American Swedenborg Printing and Publishing Society and of the Rotch trustees and of the New Church Tract Society and kindred societies.
     Further discussion of the incorporation of the Board was cut off by the announcement that the time for adjournment had arrived.

AFTERNOON SESSION.

     According to a resolution passed in the morning, the Association, on reassembling in the afternoon, took up for consideration the subject of general missions in the Association. Dr. Cowley suggested that what was needed for the missionary work was funds. As a member of the Executive Council he then attested his conviction of this necessity by replenishing the treasury with contributions raised in the meeting.
     Rev. Mr. Whitehead thought that the missionaries working within the bounds of the Association, should do so under the authority of the Association.
     A discussion then followed upon the best methods of raising missionary funds. It was stated that nearly all the plans suggested had been tried, but that the one in use now had the best results. Mr. Riggs, an isolated member, was in favor of regular assessments, but this, it was answered, would be rejected by most New Church people.
     Mr. Rott, of the Pittsburgh Society, was in favor of doing away with the present method of missionary work and of adopting the plan that the minister of every society should do missionary work within a certain radius of his own pastorate. Another suggested that both modes of missionary work might well be carried on.
     The Presiding Minister was called upon for remarks on missionary work, and said that missionary work was of several kinds. One kind consists in making known to the few who are in simple good the truths of the New Church. The minister goes to a place and gathers a large audience to whom he preaches the glad tidings of the Second Coming of the LORD. The truths he promulgates will be received by a few as we have the distinct doctrine. Another and more important form of missionary work is to teach and administer the sacraments to those who are in the Church but scattered about so that they cannot form societies to engage a pastor. This is a great use that the missionary performs: to administer the sacraments to them. Baptism is the first thing on a person's professing belief in the New Church, for it is the most external thing, the rite consisting in putting water on the forehead, which, as we are taught in the Doctrines, is to be done simply upon the acknowledgment of the candidate that he wishes to embrace the religion of the New Church. New Church people have made the mistake of thinking that a man must first be thoroughly conversant with the Doctrines before he is baptized, when yet this sacrament is the introduction into the Church. When one person comes into the Church in that way he becomes a Church, a centre of influx and of efflux, and he can do more than a hundred people who hear a popular preacher, giving the Doctrines only in a general way. Mr. Bowers 'goes about baptizing, and who will calculate the great good done by the baptism of a single child which is thus inserted among a society of angels. This is building up the Church in the way pointed out by the LORD.
     It was voted that the Association request the ministers of societies to bring to the attention of their societies at least once every quarter of a year the subject of contributing to the general and missionary uses of the Association.
     The following resolution was offered and was unanimously adopted:

     WHEREAS, The subject of membership in the General Convention is one in regard to which some changes have been proposed and one which should be duly considered by the bodies of the Church; therefore,
     Resolved, That as the Convention is organized and constituted a general body of the Church, having as its constituents, not individual members, but the ministry, associations and societies not connected with associations, it seems proper that its active membership should be composed only of regularly ordained ministers of the New Church, in good standing, and delegates from associations and from societies not connected with associations. Other persons who receive and acknowledge the Doctrines of the New Church should be cordially welcomed to the Convention as visitors, but not be admitted to active membership.

     The importance of publishing correct Latin editions the Writings was spoken of and the fact touched upon that the editor, Dr. S. H. Worcester, of Bridgewater, Mass., gave all his spare time and attention to the editing of the Latin works. In view of the fact that the Convention of 1878 had, on motion of Rev. John Worcester, adopted the following resolution, it was voted that the delegates from the Pennsylvania Association be instructed to bring before the Convention the matter of appropriating the Latin fund to the remuneration of Dr. S. H. Worcester. The resolution reads as follows:


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     Resolved, That the Convention recommend to the Board of Publication to co-operate with the American Swedenborg Printing and Publishing Society in the publication of Swedenborg's works in Latin, in such a manner as may seem best to the Board, and that in the opinion of the Convention this is an appropriate use for the so called "Latin Fund."

     While matters now pending were being discussed, attention was called to the motion made last year, that each Association shall have at least one member of the Executive Committee. This led to a discussion in which some held that the representative system, on which the Convention was founded, was a wrong one and that the Association should not by any act sanction it. On the other, hand, it was urged that until the General Church was organized in accordance with the Laws of Order as revealed in the Doctrines, it was their duty to make use of less evils to prevent greater ones. The following resolution was proposed:

     Resolved, That it is the sense of this Association that the Executive Committee of the Convention should be a representative one, and that the members should be elected by the associations themselves and not by the Convention-at-large.

     One speaker, commenting on the resolution of the Massachusetts Association in which it was stated that "to make the Executive Committee large enough to give every association direct representation and only its due proportion, would make the Committee unwieldy and inefficient," stated that this complaint was rather un-looked for from that Association, which has 46 members on its Executive Committee, and proposed to amend the resolution now before the Pennsylvania Association by prefixing thereto the following:
     Resolved, That it is the sense of this Association that as long as the Convention remains organized as it is, the Executive Committee should be made fairly representative by giving every association one representative for every 500 members, provided, nevertheless, that each association shall be entitled to one representative.

     After more discussion it was moved and carried to lay the whole matter on the table.
     On Sunday, the Presiding Minister preached on the text: "And I saw no temple therein; for the LORD GOD ALMIGHTY and the Lamb are the temple of it."- Apoc., xxi, 22. The discourse was well calculated to present vividly to the minds and hearts of the hearers the great truth that all external acts whatever, which men do, be they the attending to externals of worship or works of faith, are all dead if the internal is not recognized therein, if the LORD'S presence is not seen within them.
     After the sermon followed the sacraments of Baptism and Holy Supper. The sacrament of Baptism was administered to one young man and two infants.
Title Unspecified 1882

Title Unspecified              1882


NEWS ITEMS.
     THE GENERAL CONVENTION meets in Chicago on Friday, June 9th.
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     THE Rev. J. K. Smyth, of Portland, Me., has been called to the pastorate of the Boston Highlands Society.
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     ON Sunday, April 29th, the Rev. James Reed, of Boston, Mass., preached at the Broad Street Church in Philadelphia.
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Title Unspecified              1882

     BOUND copies Vol. 1 NEW CHURCH LIFE for sale by the business manager, price $1.25 per copy, free of postage.
Title Unspecified 1882

Title Unspecified              1882

     WE are informed by the Messenger that the Theological School of Boston "held its annual meeting on Wednesday, May 17th, at 3 p. m." Papers were read by the Rev. Joseph S. David and Messrs. Arnold and Alden. It is proposed to remove the school from Boston to Waltham.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. MR. RODGERS, of Birmingham, England, preached at the Broad Street Church in Philadelphia, on Sunday, May 25th. The church was well filled, more than two hundred persons being present. Mr. Rodgers is a pleasant and interesting speaker; his sermon was on the "Kingdom of God."
Title Unspecified 1882

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     THE Rev. A. J. Bartels has just made a missionary tour to Norfolk, Va., spending three Sundays there and preaching nine discourses to audiences ranging from thirteen to one hundred and twenty, the average attendance being about sixty. Mr. Bartels baptized two persons and administered the Holy Supper. In the two cities of Norfolk and Portsmouth there are about a dozen New Churchmen. Much interest was manifested.
Title Unspecified 1882

Title Unspecified              1882

     A CORRESPONDENT informs us that in Brooklyn, Sunday, May 28th, Mr. Ager preached an excellent sermon on "Going Down into Egypt," showing the great importance of gaining natural knowledge as a basis for spiritual things. At the close of the sermon, he made an earnest appeal to the congregation in behalf of the New York Association. Though composed of three States-New York, New Jersey and Connecticut-the Association is not in a very flourishing condition. Few people 'take much interest in it or aid in its uses'; they seem to think it can take care of itself. Mr. Ager urged the congregation to give to the Association their support, and to pledge themselves each to contribute a quarterly sum to aid in carrying on its work.
Title Unspecified 1882

Title Unspecified              1882

     ON April 10th the Southern New Church Missionary Society held their first annual meeting. From a printed report, in the form of a letter, we learn that the receipts have been $363.48, and the expenditures $168.41, mostly for tracts, printing and postage. The Society has seventy-nine names on its rolls, fifty-one of whom have paid their annual dues of $5.00. In addition to tracts purchased the President, Mr. E. O. Hinkley, donated 1,870 English tracts, Up to date 3,796 tracts have been distributed, and 5,400 remained on hand. This does not speak well for the interest in the Church in the Society's territory, in view of the fact that they had sent out two circulars offering the tracts free of all expense to any one who would write for them. Still it is doubtful if the North could make any better showing, if as good, when numbers are taken into consideration. The report states that if the dues are paid this year, a missionary will probably be sent out in the fall. Two earnest appeals have been sent out to over two hundred and fifty New Churchmen in the South, but very little attention was paid to them; yet the Society still hopes to gradually unite the scattered members in a strong and efficient body. Any of our readers who wish to aid the Society in their really good work, or obtain information about it can do so by writing to Dr. E. Parsons, Mr. H. G. Everitt, or Mr. T. S. Heyward, all of Savannah, Ga.
Title Unspecified 1882

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     ALL subscriptions to NEW CHURCH LIFE must be addressed to the business manager, E. P. Anshutz, No. 1802 Mt. Vernon Street, Philadelphia, Pa.
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Title Unspecified              1882



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NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, JULY, 1850.
     WE shall very shortly commence the publication of another continued story, by the author of John Worthington.
Title Unspecified 1882

Title Unspecified              1882

     WE devote a large portion of our space this month to reports of the meeting of the Convention and Ministers' Conference in Chicago. We feel assured that all our readers, both young and old, will find these reports worthy of perusal and entertaining also. Any one wishing to become acquainted with the sentiment and tone of the various prominent men of the Church, on the disputed points and issues, will find in these reports about the best means of informing themselves obtainable.
Title Unspecified 1882

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     THE Rev. J. P. Stuart departed from this life on the evening of the 29th of June, after a long and painful illness. He suffered much and often hoped that the time for his release was near; yet as long as he had strength to hold a pen he continued his work, on "The Conflict of the Ages," which has been the principal feature in the last few numbers of Words for the New Church, of which publication he was editor. We can give but a brief notice of his life at present. He was the third ordaining minister in point of age in the Church; was Vice-Chancellor of the Academy and Professor of Rhetoric in the Academy schools. He was also the editor of the Liturgy for the New Church, published by J. B. Lippincott & Co. He was born January 29th, 1810, and his request was to be buried by the side of the Rev. David Powell in the Darby churchyard.
Title Unspecified 1882

Title Unspecified              1882

     THE New Church Magazine for May, prints a temperance sermon by the Rev. R. R. Rodgers, of Birmingham, England, on the text: Rom. xiv, 24. As the text contains no internal sense, that may account for some of the peculiarities of the sermon.
     Mr. Rodgers, in speaking of the spread of the temperance movement in England, says, "And should any of you have vested interests in the liquor traffic of this country, my advice to you is, sell out at once: there will never be so good an opportunity as the present, etc."
     This is certainly peculiar advice for a New Church minister to give and a New Church periodical to publish. It is on a par with, "If you have a horse that has contracted a fatal disease, sell him to some one before the disease shows itself."
     "But we now know as certainly as we know anything, that alcohol in no forms gives either warmth or nourishment," yet, in the face of this certainty comes poor De Long's diary, found beneath the bleak Siberian snows, which says that the party were sustained for days on alcohol alone, and when the supply was gone they perished.
     In speaking of the temperance party, "its advocates stand on higher ground than other men," they are "following the Great Master in trying to raise the fallen and to save the lost." This statement is peculiar, in view of the fact that the " Great Master gave wine to His disciples.
     As the text is, "It is good neither to eat flesh nor to drink wine, etc.," we presume the next move will be to show men that it is a heinous crime to partake of beefsteak.
WHAT DO THE WORDS "NEW CHURCH" MEAN? 1882

WHAT DO THE WORDS "NEW CHURCH" MEAN?       GEORGE FIELD       1882



LETTERS TO THE EDITORS
     EDITORS OF NEW CHURCH LIFE:-I do not know whether you care to have your columns occupied with any further consideration of the mooted question of what is to be understood by the words "New Church," in regard to which there seems to be a difference of opinion; and ret a true, or a false understanding of it must seriously affect in its results the whole economy, or mode of operation which may be attempted for its promulgation and establishment in the world, whether it be by individual or corporate action. If you think such a consideration will be useful, I should be pleased to present a few additional thoughts upon the subject.
     The term, or designation "New Church" is one that has been accepted by all those who profess to receive those Doctrines of faith and life which are presented to us in the revelations made to us through the instrumentality of Swedenborg-only excepting that in these latter days there are some who instead prefer to say "New Age," or "New Dispensation;" but they do not call in question the use of the word "New Church;" only there seems to be two different and distinctive meanings attached to the word.
     Every one knows that Mr. Barrett claims to believe in a New Church, although he seldom makes use of this term, but substitutes for it either "New Dispensation," or "New Christian Church," or "The Old and New Doctrine," or a "True Church," or "The Golden City," or "Swedenborgian."


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     And so does Mr. Weller profess to believe in a New Church; which he explains by saying, "The New Church is not a sect, but a new state of life and faith in the Christian Church."
     And Mr. Barrett, not being willing to repudiate this definition, says that I labor "under a very serious mistake" in saying that he does not believe in a New Church. All this may be very well to say to keep up an appearance; but the underlying meaning all the while is, that he does not believe in a NEW Church; but in the Old, or existing Church reformed. This is not only implied by every book that Mr. Barrett has written, but it is expressly so stated by him, and by those who are in harmony with him, in a multitude of words and actions. Every one at all conversant with Mr. Barrett's life for the past forty years knows that his sympathies and affinities have been in more intimate conjunction with what is called the Liberalistic Section of the Old Church (especially with the Unitarian branch of it), than with the New Church. His yearnings toward Mr. Beecher, his sympathies with such men as Frothingham, Bellows, E. H. Chapin, and others, clearly indicate his position and sentiments as being in common with theirs. In an address delivered by Mr. Barrett at the Young Men's Christian Association, in New York in 1858, in company with such leading men as Dr. Osgood, Dr. Sawyer, Rev. O. B. Frothingham, H. Blanchard, C. Miel, E. H. Chapin, H. W. Bellows, A. D. Mayo, etc., who alike refuse "to be limited by any dogma, or fettered by any creed "-said: "We meet here to-day as Christian brethren, from different religious denominations, holding somewhat different forms of faith, or views of Christian truth;" but, he went on to say, we are all parts of a one grand unity, i. e., of a one common church, in, and amongst whom he willingly took his place. "This (he said) was Swedenborgianism," or "the genuine spirit of Christianity:" and yet neither these men, nor their consociates had any other than a nominal belief in a spiritual world, or of any other God than nature. And so on along the pathway of Mr. Barrett's religious life up to the present time, he has affirmed and maintained that "there never has been more than one Church (in the large and comprehensive sense of the term), at any given time." And that this Church has been "since the time of the last judgment (in 1757) the New. Church signified by the New Jerusalem (and) has been, and continues to be the only Church on earth:" [italicized by myself]. Thus comprehending the various religious denominations of Episcopalians, Methodists, Presbyterians, Baptists, Unitarians, Universalists, etc., equally with those who are receivers of the Doctrines taught through Swedenborg, and known as the New Church; these latter being but a part, or a sect of the collective whole, and in no way distinguishable, only as having a peculiar variety of faith, the same as the others have. Or, as affirmed by others who fully accept Mr. Barrett's teachings on the subject of the "New Christian Church"-meaning the Church of the New Jerusalem-" is not a rival, or competitor of the First Christian Church," but its crowning glory, its "precious fruit;" and that it is sufficient honor to be allowed to be a constituent part of it! How contradictory and inconsistent must it be to talk of Old Church, and New Church, if there is but one Church! And yet those who believe this, still talk about a New Church as if there was another Church that was not the New, although they fondly persuade themselves that these newly revealed Doctrines will gradually permeate the various religious denominations and the social world, and thus they will accept and acknowledge them, and incorporate them into their creeds; and so, that Church which Swedenborg announced as ended, because there was no knowledge of God in it, neither charity, a true faith, or Good works-and on which judgment had been executed, would be converted, reformed, regenerated, and become the New Jerusalem I indeed that it was so already. This was Mr. Clowes' idea, and has been that of many others since his time: and with those who are but slightly acquainted with the system of doctrine taught by Swedenborg is widely spreading. We meet with it in our social intercourse, in our periodical literature, and in many of our books. One writer says: "When the universal world becomes sufficiently developed in scientific, civil and spiritual principles, there will be a general, if not a universal reception of the doctrines of the New Age," i. e., when the effect produces the cause! Another, in the same train of thought, says: "The early Christian Dispensation was a Dispensation of leaves and blossoms, and that of the New Christianity is to be that of fruit." In the same vein we are told that all the various denominations around us are parts, component parts, of the external New Church; and their Doctrines, with but slight alterations may still be retained-making, e. g., the Nicene Creed to read, "And I believe in one purified Church," and in "One Baptism." And in a recent article on "Religious progress in forty years," there is clearly conveyed the idea that the Old Church is steadily advancing to the New! and concludes thus, "If the progress continues during the next forty years in like rapidity, what may we not expect?" Whilst yet another writer, improving upon this, says, not only that since the Last Judgment the Old Church has been, and is approximating the New, but that "Really this new state of the Church is the New Jerusalem."
     Multiplied evidence of a similar kind might be given to show what ideas are entertained and disseminated respecting the New Church: they are those of a class of which Mr. Barrett is the recognized head. They may say, indeed, with the lip "New Church," but the meaning they attach to it is Old Church reformed, or repaired by New Church new cloth, which is no New Church at all, and this doubtless is the reason why they so constantly make use of other terms in preference by which to designate their meaning. A New Church no more means an Old Church repaired, or improved, than a new house, or a new coat means an old one restored or repaired; it is an utter perversion of the meaning of language to say that that which has become defunct and dead from inanition and decay can be restored to life and made new again. In the order of the Divine Providence that which is thus put off; like dead leaves, or a dead body, can never be restored to life again. And, if the Christian Church is not consummated and dead, is it thought that it ever will be? If not, what is the meaning of the predictions in the Gospel, or of their declared fulfillment as taught us in the revelations made to Swedenborg? The Christian Church was a New church; it was not the Jewish Church revived and restored; it was a New Birth-born from such remains as were yet left in that Church, but separated from it, and having nothing in common with it. That New Church did not adopt or appropriate the Jewish ritual, its sacrifices, burnt offerings, its festivals or holy days; it did not adopt its priesthood, or its Sabbaths-not even its year; but instituted a new date for its year, and a new day for its Sabbath; and made the events of the LORD'S birth, His crucifixion, resurrection and ascension, epochs for commemoration on their returning seasons.

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They retained nothing, either of creed, ritual or worship, from the Jewish Church. It was emphatically, and in total, a New Church, and called Christian.
     It is true; that after awhile, seduced by their surroundings, family, social and worldly influences, many of them were attracted by the habits and manners to which they had been accustomed, and which were everywhere popular, they either desired to return to them, or adopt them for their own assemblages, as the Israelites had in former times yearned for the flesh-pots of Egypt, and to offer sacrifices to Baal. So there were disputes between Peter and Paul and others about practicing circumcision or purification, or recognizing its validity as performed in the Jewish Church. And so also many of the early Christians, who had formerly been Jews, soon began to be allured by a congeniality of feeling with the worship of the synagogue to which they had been accustomed and to which their reminiscences of the past still fondly clung, and these "strove to convert their brethren to faith in Christ; not as a New religion, but as a modification of their own." So also, says the historian of this period, "In their religious assemblages they also conformed as far as was consistent with the spirit of the Christian religion to the same rites, and gradually settled upon a Church organization which harmonized in a remarkable manner with that of the Jewish synagogue." Their modes of worship were substantially the same as those of the synagogue. The titles of their officers they also borrowed from the same source." Their duties and prerogatives remained in substance the same in the Christian Church as in that of the Jews. So much had they become alike "that by the Pagan nations they were mistaken for the same institutions (and) Pagan historians uniformly treated the Primitive Christians as Jews." (See Coleman's Apostolic and Primitive Church, page 40; and Neander's Apostolic Church.)
     And how remarkably does history repeat itself; and how little do we seem to profit by its lessons. What was the, result of this amalgamation? Read the subsequent records of that Church-its divisions, schisms, bitterness and strifes; its perversions, corruptions; its persecutions, cruelties, immoralities and vice! It had united itself to a Church which was spiritually dead and corrupt, and in its downward progress to consummation it rode upon a black horse, a red horse, and a Pale (or cadaverous) horse, until it was precipitated in the same ruin. How could it have been otherwise? It had voluntarily invited its own destruction, and the result was inevitable; and the subsequent history of the Christian Church has fully verified it. And now, under the same pretexts, and by the same fallacious reasonings and persuasions the infant New Church is being captured by siren voices under the plea of liberality, broadness, catholicity, and other illusive names, which flatter, allure, beguile and capture; after which follows a strife for the highest seats, and the mastery; and a war begins, and divisions and enmities ensue, and all the corrupt influences of that fallen Church to which they had become allied now infest and poison its life, and weaken and paralyze its efforts. If this is doubted, let any one read the history of the New Church in England and in the United States, noting their methods, and their results. The first state through which it passed was one of instruction and organize d effort to proclaim the Doctrines and institute societies. The next state was mainly defensive and belligerent, a period of polemical warfare against the assaults of the Old Church. When this subsided a new role began; the adherents of the New Church commenced a crusade upon the Old by an effort to convert it, or become one with it; this it did by preaching and lecturing to it, in their own churches when practicable, and by disseminating tracts among them by thousands and hundreds of thousands; and when this was inefficient, then by giving them books in almost equal quantities, in both countries. And what has been the result of this method? Has it built up the New Church? Look at the statistics of the New Church in England and in the United States for the past fifty years and its growth appears to be almost stationary. Mr. Giles, in his address to the General Convention in 1881, said: "There are no examples in history of such slowness of progress in the organization of a new truth in human society as is afforded by the New Church. It is more than a century since its doctrines were first, published, but it has hardly yet gained a visible existence, certainly not a general recognition as one of the essential forces in human progress. Other religious bodies have risen, gained millions of adherents, and begun to decay, while the New Church is only regarded as a small and insignificant sect in Christendom." And as for their diffusive influence being felt in the various churches around, whatever New Church ideas may have penetrated into their ranks, they have been absorbed into their own theories without acknowledgment, and given forth as opinions or speculations of their own, with which they seek to repair their own waste. This may encourage and help to prevent from entire disruption the Old Church, but it does not help to build up the New; for the wine is mixed with water, the silver becomes dross, and the iron mixed with miry clay. And yet this is the policy which Mr. Barrett and his adherents advocate and contend for. Wherever, and in the degree it has prevailed, it has been disintegrating and destructive. Mr. Barrett has endeavored with indefatigable perseverance to impose these views and methods upon the Convention, and such associations and societies as he has been connected with, and they have made discord and disturbance everywhere, and such a lesson ought to be instructive. It is not probable, however, that Mr. Barrett will admit that his teachings and efforts have had this tendency, or been thus injurious, but the facts will speak for themselves, and they have spoken, and do speak, and they show conclusively that Mr. Barrett does not believe in a NEW Church, but that he is doing all he possibly can to restore and revive a dead Church and embody the New Church in its ruins; and it is much to be regretted that his energies and abilities should be so wasted.
     And when he asserts that he has successfully refuted the fundamental positions I have taken in the Gates of the Church (or in the LIFE), I can only refer to every page thereof to show that not a single fundamental position, or leading feature therein presented, is even so much as noticed, much less refuted: those positions cannot be refuted, and the "Christian Church" which Mr. Barrett refers to is no longer a Christian Church, any more than a corpse is a living man. It died in 1757, and judgment was executed upon it as its funeral service, and baptism into such a Church is but an introduction into its sepulchre. And Mr. Barrett's questions to me about it are so sophistically worded as to make it seem that I must so answer them as to admit his position. But I do not respond to questions so unfairly and one-sidedly put, but prefer to wait till my own statements (which are not so prepared) are refuted, or at least attempted to be, still I think I have been sufficiently explicit.
     DETROIT, MICH.     GEORGE FIELD.


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OLD CHURCH CATECHISMS 1882

OLD CHURCH CATECHISMS       J. W       1882

     EDITORS OF NEW CHURCH LIFE:-We hear a great deal said in the New Church about the Old Church doctrines not being taught or believed now as they were at the time of the Last Judgment, and some even quote a passage from the work describing that event in support of their ideas, when in that very number it is directly affirmed that "their doctrines will be taught as heretofore."-L. J. 73.
     The evidence generally adduced to prove that the Doctrines are not now believed is also a good proof of the atheistical and naturalistic tendencies of the age and a confirmation of the New Church doctrine that the naturalism raging at this day is from the division of the Divine Trinity into three persons.- T. C. R. 4. The danger of teaching children this doctrine is pointed out in T. C. R. 23, where we find these words: "The truth is, that to implant in infants and children an idea of three divine persons, to which inevitably adheres the idea of three Gods, is to take away from them all spiritual milk, and afterward all spiritual meat, and lastly all spiritual reason, and to induce upon those who confirm themselves in it, spiritual death."
     One would naturally suppose from the current opinions of New Churchmen generally, ministers and laymen, and from New Church publications and the "more fraternal attitude" which some desire the New Church to take in regard to other Christian denominations, that such a doctrine which carries with it such baleful influences was rarely, if ever, breathed into the infantile ear or taught to the childish mind. But what do we find to be the case? Before the Last Judgment there were no Sunday Schools for the instruction of children, whilst now they are as numerous as churches, and in them all this doctrine is taught. In the Methodist Episcopal Church, in the catechism for the instruction of the young children, we find these ideas taught concerning God: "Who made you? God. Are there more Gods than one? There is none other God but one. Are there more persons in the Godhead than one? There are THREE PERSONS in the Godhead, the Father, the Son and the Holy Ghost, and these three are One. Is the Father God? "'To us there is but one God, the Father.' Is the Son God? Christ 'is over all blessed forever.' He is the true God. Is the Holy Ghost God? The Holy Ghost is 'the Eternal Spirit.'"
     The Presbyterian "Catechism for Young Children," in its preface, impresses upon parents and teachers the importance and necessity of teaching the children, encouraging them to persevere in impressing the doctrines on the minds of the children. We will let the Catechism speak for itself in regard to some points which it is thought important to impress upon the minds of the young children:

     1. "Who made you? God."
     2. "What else did God make? All things."
     3. "Why did God make you and all things? For His own glory."
     6. "Are there more Gods than one? There is only one God."
     7. "In how many persons does this one God exist? In three persons."
     8. "What are they? The Father, the Son, and the Holy Ghost."
     9. "What is God? God is a spirit, and has not a body, like men."
     10. "Can you see God? No, I cannot see God, but He always sees me."

     When such enormous falsities are still taught by the so-called Christian churches, how can the New Church assume a more fraternal attitude toward them? The highest charity would be to expose the falsity of their creeds so that those who have any remains could see the Egyptian darkness in which they are immersed, and thus could reject the Old and embrace the New with a faith of heart. What New Churchman could send his children to an Old Church Sunday School, and thus practically give his consent to the doctrine of three divine persons and be willing to have his children taught it? Would he not thus be aiding in the spiritual slaughter of his children? I have a letter in my possession from a mother, brought up in the New Church, who states that she sends her children to a Methodist Sunday School because there is no New Church where she lives, and she has great difficulty in correcting the false ideas they learn at the Sunday School. As an instance of this, she said that one day her little boy came to her, and said: "Mamma, shall we see the three Gods when we get to Heaven?" This question shows what kind of ideas of God are derived from Old Church instruction, and that when three persons are mentioned, they at once think of three Gods. Such instances and the knowledge that such false doctrines are in the catechisms and will be taught, should prevent New Church parents from placing their children under such evil influences, for at best there will be a conflict in their minds between that which they receive from their parents and that which they learn from teachers; and hence a conflict will arise in the mind at an age when they ought to have perfect confidence in what is taught them on spiritual things. Besides, we are taught in the Writings "That the faith of the New Church cannot, by any means, be together with the faith of the former Church, and that in case they be together, such a collision and conflict will ensue, as to destroy everything relating to the Church in man."-A. E. 103-4.
     PITTSBURGH, PA.          J. W.
MEETING OF THE AMERICAN CONFERENCE OF NEW CHURCH MINISTERS 1882

MEETING OF THE AMERICAN CONFERENCE OF NEW CHURCH MINISTERS              1882

     THE twentieth meeting of the General Conference was held this year in Chicago, from May 3lst to June 6th, and was both useful and enjoyable. The Conference consists of all the New Church ministers, licentiates and theological students in the United States and Canada. The Conference is divided into twelve classes, each class having intrusted to it one class of subjects. The first class is "In the Word;" others, "In the Doctrines." "In the office of the ministry," "In Ritual," "In Church Organization," "In the Text of Swedenborg," etc. The papers that have been prepared are first read and considered by the appropriate class, and if recommended by the class they are brought before the Conference.
     The first paper brought before the Conference was by the Rev. Edwin Gould, on the "Textus Receptus." The position taken by the writer was that this was substantially the true text; and this was maintained in a scholarly manner; first, from the historical facts connected with the transmission of the text; secondly, from the teachings of the Writings, which the author of the paper acknowledged as of Divine authority; and thirdly, from the internal sense. This paper will be printed in the New Church Quarterly Review. The position of the writer, which was not controverted, leads, of course, to the rejection of the revised version of the New Testament, which has so widely departed from the Received Text.


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     The next paper read was by the Rev. O. L. Barler, and related to a greater unity of feeling and harmony of action among New Church ministers. This the author would accomplish by greater charity, which word the writer used rather in the Old Church sense of the term, namely, in that of thinking and speaking well of others. The paper was discussed by the Revs. S. M. Warren, E. A. Beaman, George F. Stearns, W. H. Benade, W. F. Pendleton and J. Pettee. The Rev. S. M. Warren attributed the differences of views among ministers to the clouds introduced by the perversities of their will, and he believed that where this was acknowledged asperity would not enter in. The Rev. E. A. Beaman said that he would not go into another's field and say that he taught pernicious doctrines. He hated the spirit of criticism, and thought that papers should not be debated about. The speaker evidently felt sore at the way in which his last work had been criticised. But he did not seem to consider that without criticism any heresy might be taught and received in the Church, and might destroy it, and that the ministers of a Church ought to preach and teach what is in accordance with the doctrines of their Church, and that when their teaching is in opposition to these doctrines, it is a duty incumbent on the Church to protect itself against such insidious attacks. A reply to Mr. Beaman's criticism on criticism was made, that if he did not like criticism, he himself should not criticise others. The Rev. George F. Stearns read some extracts from the Writings as to the cause of heresies. The Rev. William H. Benade showed that the term "charity," as used by the writer of the paper, and by several of the speakers, was misapplied. The Rev. F.W. Pendleton believed in criticism with charity, and called attention to the fact that there is a zeal which, though it may be thundering and glowing without, has yet charity within it. The Rev. Joseph Pettee spoke of the object of the ministry as being to make people good, and that no work costs more labor and more unpleasantness than to lead people not to quarrel. We must criticise our brother in a brotherly manner. The Rev. S. M. Warren maintained that if he criticised kindly, the person criticised must take the criticism in a kindly spirit. It is an act of charity. Mr. Beaman then modified his statement by saying that his position as to criticism was that ignorant men should not criticise.
     The first paper read on the second day was by the. Rev. T. F. Wright, on the question: "On whose beast did the Good Samaritan place the wounded man?" He concluded that it was the Samaritan's own beast, which conclusion was not controverted.
     The Rev. John Whitehead then followed with a paper on "Truth Combating or the Church Militant," maintaining that when a Church is being established it must be a church militant, for the truth of the New must fight against the falsities of the Old Church. The Rev. O. L. Barler asked, "What is truth?" and answered his question by saying that what is truth to one is not truth to another. He cited the case of some of his friends of the Baptist denomination, who thought him to be in error. He continued by saying that he had no controversy with any one, for when any one would bring up a point of dispute, he would pass on to some other subject. From this account of himself it would seem that Mr. Barler has no use for truth combating, and that he is not even conscious as yet that the New Church has Divine Truth revealed to it, which truth remains truth even if some of Mr. Barler's Baptist friends do not acknowledge it as such. The Rev. George F. Stearns held that our conflicts are in the mind, and never external and wholesale. We are not to fight the Old Church, for the signs of the wholesale reception by it of the doctrines of the New Church are evident everywhere. This expectant method of treatment of the falses and evils of modern Christendom reminds us somewhat of the rustic who, desiring to cross a river, sat down by it to wait till it had run by. The Rev. F. Sewall seemed to have a different view of the situation, for he maintained that it would be uncharitable for a person living in a small-pox district not to warn people of the disease. The Rev. J. Goddard maintained that truth combating was of the hard and harsh kind which had no good in it. In this position he was supported by the Rev. Geo. F. Stearns, who, in support of it, read from the Arcana No. 4,925. This number does not indeed speak of truth combating, but of the priority of good. It would have been more to the point if the speaker had quoted No. 8,595, where the subject under consideration is spoken of, and where truth combating is described as Divine Truth flowing in with such angels as are in an ardent zeal for good and truth. The Rev. S. M. Warren called attention to the misapprehension of those who supposed truth combating to be truth without good. He held with the writer of the article, that the Church must be established by truth fighting. The only difference was as to the manner of the combat. Discretion should be exercised in presenting the truth. No general method could be laid down. Men will always differ in their mode of presenting the truth.
     An interesting report from the chairman of the class "In the text of Swedenborg," the Rev. S. H. Worcester, was then read. The report described the work that had been done the last two years in reprinting the Latin works of Swedenborg. The importance of this use was presented by several speakers, and also the necessity of having perfect indexes prepared for the Latin works.
     The Rev. S. S. Seward called attention to the fact that the American Swedenborg Printing and Publishing Society, which was publishing these works, did not under its charter feel itself authorized to remunerate the editor, the Rev. S. H. Worcester, for his arduous and very valuable labors, and hoped the Convention would do so. The society also needed assistance in the way of disposing of the Latin works already published.
     On motion of the Rev. F. Sewall, the Rev. S. M. Warren was appointed a Committee to prepare a draft of a memorial to Convention from the Conference of Ministers regarding the work of the Rev. S. H. Worcester, in editing the Latin publications of Swedenborg's Writings, and soliciting aid from Convention for this work. Some remarks were made by the Rev. W. H. Hinkley calling in question the urgency of these publications. Answer was made, that we have but one man in America at the present time who, from his experience as well as his learning, is eminently fitted to perform this use, and that therefore he should be supported in it. The information was added that Dr. S. H. Worcester was at present compelled to pursue another calling to secure a support for himself and family, and that he was devoting his leisure hours, which by rights ought to be devoted to rest, to working in this labor of love; but that the strain was telling upon him, as his eyes were beginning to fail and his general health giving out. The speakers dwelled on the fact that this work provided not only for the present but also for future generations, as the works were stereotyped.
     The Rev. F. Sewall then read a very interesting paper on the question, "Was Athanasius the writer of the Athanasian Creed?" The writer maintained that he was, but that at later dates additions were made to it.


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     On the third day of Conference the Rev. F. Sewall read a paper on Swedenborg's treatise on the "Worship and Love of God," a work which marked the period of Swedenborg's transition from the plane of science to that of inspiration. The writer maintained that Swedenborg pursued the same general plan in his philosophy as in his theological works, namely: that of writing a number of works of an analytic character and then of summing them up in a synthetic work. The writer held that "The Worship and Love of God" is a synthesis of Swedenborg's philosophic writings, and he proceeded to give a summary as well of the published as the unpublished parts.
     The paper was listened to with marked attention, and remarks were made by the Revs. T. F. Wright, A. J. Bartels, J. Pettee, J. Goddard, W. H. Benade, E. A. Beaman and Edwin Gould. The Rev. J. Goddard spoke of the science of the day as changable and constantly changing, and therefore untrustworthy. He mentioned the fact that Judge Stallo, of Cincinnati, in his late work, "Concepts of Modern Science," had demolished all the favorite theories of modern science. He concluded thence that we should not look with distrust on Swedenborg's theory in "The Worship and Love of God," which held that man was created by means of the vegetable kingdom. The Rev. W. H. Benade held that Mr. Goddard was right; we should not be hasty in our conclusions as to Swedenborg's science. Swedenborg, as quoted by Mr. Sewall, first gave his theory, and then comparing it with Revelation, found it, to his astonishment, to be in accord therewith. If, in connection with this, we consider the declaration in the True Christian Religion, that Swedenborg was prepared from childhood and guided all along toward his great work, may we not suppose this agreement of his science with Revelation to have been in the course of his preparation? The theory of the birth of man from the vegetable is in accord with the doctrine that higher forms arise out of the lower, as the vegetable from the mineral.
     The address of the Rev. J. R. Hibbard, D. D., President of the Ministers' Conference, was delivered on Friday noon. We can only give it in a summary form, but hope even thus to convey some idea of its clearness and power. The address opened somewhat quaintly with the statement, that in his school-boy days the speaker had an English grammar which taught him that "the verb is a word which expresses 'to be, to do and to suffer.'" This, said the doctor, also defines the position of the minister, "to be, to do and suffer;" and the speaker accordingly divided his address into three parts, treating respectively of the qualifications, the duties and the trials, the "being, doing, and suffering" of the minister.
     The qualifications of the minister were set forth as being the following: "A thorough familiarity with the Heavenly Doctrines, some progress in regeneration, so as to have a somewhat regenerated love of saving souls, and lastly, a good education." A minister should be able to read the Word and the Writings in the original languages. A minister must also have a proper deportment in the pulpit as well as socially: he must be a gentleman. Moreover, the disciples of the LORD were to tarry in Jerusalem until they should be endowed with power from on high. So a man should not be allowed to enter the ministry until he is fully prepared, and a part of this preparation should be, that he has labored for some time under a matured minister. When thoroughly prepared, he must be inaugurated correspondentially by the laying on of hands which represents the transfer of the priestly function. Thus does a man proceed to be a minister or priest.
     The duty of the priest is especially to teach the truth and by it to lead to good. The central doctrine to be preached, is that of the Divine Human, that the risen body of the LORD is the only body of the only God in the universe. A part of the doctrine of the LORD is, that He has made His Second and thus founded His New Church. The speaker growing very earnest proceeded: "A New Church minister must preach the doctrine of the New Church. A man who preaches that the LORD makes His, coming in the life and spirit of the New Age-in a locomotive or a steamboat-and does not preach that He has made His Second Advent in the revelation made through Swedenborg, such men-well-for such a man he would pray that he be converted. [Laughter.]
     The truth must be stated plainly, not offensively, but kindly and plainly. Besides preaching, and teaching both publicly and privately, leading the Sunday-school and administering the rites and sacraments, it is the function of the priest to rule; but not to rule from himself, but from the LORD. He should rule according to the Divine Law, for then the Divine Law and thus the LORD rules; the priest should rule kindly, but firmly he should rule and not use compulsion.
     Among the priests again, there should be subordination. At present there is a sad confusion in this respect in the Church. The ministers of the Church should agree upon a general order of the ministry, clearly and plainly derived from the Word and the Writings, and then publish this to the Church, and go on and organize according to it.
     A true minister lastly must suffer. The speaker enumerated some of the trials which would naturally beset the minister from the outset. First, the disappointment at the small increase of the Church, then as a minister becomes more and more a man and a priest, and sees the more internal needs of the Church, as he lays bare interior evils, he too often meets with coldness as his reward. Then, again, there will be laymen who will desire to rule instead of the priest, and a pressure will be exerted which the minister, especially if lured by the day, month or year, will find it difficult to withstand. But even now, it is coming to be seen that the Church grows best where there is the greatest approach to true order, and we may look for improvement in this respect. But throughout all his tribulations, a true priest will often experience times of peace when a blessed sense of heavenly joy comes over him, resulting from the faithful performance of his duties and compensating him for all his troubles.
     In the afternoon, an animated discussion took place, the subject being the President's Address. Many were the thanks expressed by younger ministers, and they and others assented in general, to the positions taken by the President. The Rev. W. Goddard, Jr., in thanking the President for his Address, took occasion to state that he believed in the Authority of the Writings, that his ideas had been modified in this respect; he also assented to the doctrine of the "Trine in the Priesthood." The Rev. W. F. Pendleton called attention to the two different kinds of love of dominion, a good and heavenly love of dominion, and an evil and infernal one. All governors must have the love ruling, or they are not fitted to rule, but this love must be subordinated to the love of the LORD and make one with it. The Rev. E. A. Beaman, while disclaiming any desire of criticising the Address, wished to remark, that we do not get all truth from the Word and the Writings, as the Address mentioned, but that we also get it from influx.

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The Rev. W. Goddard, Jr., rejoined by reading a passage from the Writings which taught that no truth enters by influx but good, and he stated that if we believe that the Christian world is coming into the New Church in that way, we, as a Church, have no mission. The Rev. Jabez Fox here followed with a warm and stirring tribute to the ministry of the New Church as being the most noble, useful and glorious Thing in the wide world.
     On the fourth day, the Rev. S. M. Warren read the Memorial on the Latin publications, and after some further discussion the Memorial was given into the hands of a Committee to present to Convention.
     The election of officers resulted in the re-election of the Rev. J. R. Hibbard for President, and the Rev. J. K. Smyth, Jr., as Secretary and Treasurer.
     The Rev. T. F. Wright moved to dissolve the Conference of Ministers on the plea, that the Convention's Committee on Ecclesiastical Affairs was now virtually the same with the Conference. The Rev. S. M. Warren replied, that the uses of the two bodies were essentially different. The Conference was a meeting of the ministers for the study of subjects, and the exchange of views on such subjects was exceedingly useful. The Rev. W. H. Benade was in favor of the resolution, if it involved a different organization of the Committee on Ecclesiastical Affairs, and if the special use of the Conference would be preserved. The Rev. J. Pettee observed that a similar arrangement was already in force in the Massachusetts Association. The Rev. F. Sewall objected on account of the changeable nature of the Committee on Ecclesiastical Affairs. The Rev. E. A. Beaman did not think that the paucity of papers at this session was, as alleged by Mr. Wright, a sign of lack of interest in the Conference, but was a mere temporary defect which could be remedied; he therefore opposed the resolution. The Rev. J. Whitehead suggested that it was rather the Committee of Ecclesiastical Affairs than the Conference which should be abolished. On motion of the Rev. J. Fox, the resolution was referred to the Committee of the Reorganization of Conference.
     On Tuesday, the last day of Conference, the classes of Conference were arranged and the members assigned to them. The Committee on Reorganization reported adversely to the resolution introduced by the Rev. T. F. Wright. Among the changes suggested by the Committee on Reorganization was one by which students for the ministry were to be entitled to seats, and to participate as students in the deliberations, but without being entitled as heretofore to a vote. This change was adopted.
     The Conference adjourned to meet on the Wednesday preceding the meeting of Convention by a week, and at the place of Convention, or conveniently near it.
     The harmony prevailing in the meeting, and the freedom felt by every one in expressing his views, were enjoyed by all, and, no doubt, also contributed to the harmony that pervaded the subsequent meeting of the General Convention.
GENERAL CONVENTION 1882

GENERAL CONVENTION              1882

SIXTY-SECOND ANNUAL MEETING.
     THE General Convention assembled Friday morning in the new Temple of the Chicago Society. The morning session, as usual, was taken up mainly with preliminary business. The credentials of the delegates were received and the roll made out.
     The Convention was found to be the most representative one for many years; delegates were present from all the Associations, excepting Maine and Minnesota; none of the societies belonging to the Convention were represented. There were present, in all, thirty-seven ministers and sixty-seven delegates.
     Some new faces were seen, and many others who in former times were wont to take prominent parts in the meetings of the Convention but who had not been present for many years. A few regular attendants were missed, among whom we might mention the Rev. Messrs. Worcester, Reed and Stuart, the latter never having been absent from a Convention for thirty years and more, excepting that in Portland.
     The Associations best represented were those of Illinois, Ohio and Pennsylvania. Instead of thirty delegates from Massachusetts, as was promised, only fourteen were able to leave their business.
     After the roll was completed, the Rev. Mr. Rodgers, of Birmingham, England, who was present, was welcomed and invited to participate in the deliberations of the Convention. Remarks were made by the Rev. Messrs. Warren and Mercer and by the President; Mr. Rodgers replied in a few pleasant words.
     The President, the Rev. Mr. Giles, then read his Annual Report. It said there had been no change in the Convention since the last meeting; in fact, the Convention was always about the same. In view of the fact that much of the time of the last two Conventions have been occupied in correcting, or endeavoring to correct, the mistakes of the one in Portland, it struck the reporter that this statement was open to question. The report states that the Convention did not seem to be doing as much as it ought to; it was too weak and inefficient, was like a body grown old and struggling for existence. The remedy suggested for this lamentable state of things was in more brotherly love; in a kind, genuine, hearty, full union, especially among the ministers, and more of a heavenly spirit in the meetings. Then followed the very peculiar assertion that the measures adopted do not amount to so much as the spirit in which they were adopted; after which the ministers were severely taken to task for this want of unity, though how two ministers, conscientiously holding opposite views on the Authority of the Writings, baptism, etc., were to agree was not stated. Like the Rev. Mr. Beaman, the President objected to criticism. There was too much of it in the discussions. We ought to seek for agreements and not differences.
     The Convention needs a simpler organization. The President apparently favored the incorporation of the various Boards of the Convention, and seemed to consider that this gave the Convention more of the human form. He was disposed also to favor the retaining of the individual members and thought that the Convention ought to take in all who were willing to co-operate with it, all who would add to its power.
     After the reading of the address, the Convention adjourned for dinner, which was served up at the Leland House, a few blocks away.
     On reassembling in the afternoon, the report of the Secretary was read.
     The Trustees of the Theological School reported that $28,000 had been subscribed toward the endowment fund; they recommended that they should be authorized to make application to the Legislature of Massachusetts for a change of name from "The New Church Theological School" to one more satisfactory to the Convention. It was further stated that it had been thought advisable to remove the school from Boston to Waltham.


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     The report of the Trustees of the Building Fund, of the Rice Legacy and of the Rotch Legacy were read.
     The Ecclesiastical Committee reported against the advisability of introducing the Revised Version of the New Testament.
     The Board of Missions reported less receipts than last year, $1,770 had been raised.
     The Board of Managers of the Theological School reported that the office of Principal had been abolished. Mr. John Worcester had been elected President, but owing to absence in Europe he had taken no part in the school during the year. The session had lasted seven months. There were three students, Messrs. David, Alden and Arnold, one of whom, however, had not attended regularly. Mr. Pettee had had charge of the Theological Department. The class met two hours a week, and had read Divine Love and Wisdom and part of Divine Providence. Mr. Paine had had charge of the Department of Language. Swedenborg's Latin, Biblical Greek and Hebrew had been studied but to a limited extent. Mr. John Westall had delivered five lectures on Biblical Geography. Mr. Dike had had charge of the Department of Church History, and a great deal of work had been done. The report showed that the school was not in a very flourishing condition, and that there was almost a total absence of system, thoroughness or regularity in the institution.
     The report of the Committee on Foreign Correspondence occupied the rest of the afternoon.
     Mr. Boyesen was hard at work in Sweden; he had been getting out a new edition of the True Christian Religion in Swedish.
     Mr. Winslow, of Denmark, reported that a new edition of the Danish translation of Heaven and Hell had been issued. There were about 40 New Churchmen in Copenhagen.
     Prof. Scotia reported the continuance of his good work. He had translated the Second Volume of the True Christian Religion. He had prepared a number of tracts composed of extracts from the Writings. The Professor stated that he believed in tracts of this kind. One of the chief aims of his life is the translation of the Writings into Italian. The subscription list of the Nuova Epoca has materially decreased. At one time, some years ago, it had contained 150 names, last year there were 80 and this year but 65.
     Mr. Schiweck, of East Prussia, seemed to be having a hard time of it. The country was very barren, the people poverty-stricken and priest-ridden. The popular classes were indifferent, the middle classes were dominated by the priests; murder and theft were frequent. He had sold a number of the German and Polish translations of the Writings and had preached 20 times in German and 18 times in Polish.
     In Switzerland, there are two rival organizations, both of which seem to be in a flourishing condition.

SATURDAY.

     Saturday was mostly devoted to the reading of reports.
     The report of the Illinois Association contained a series of proposed amendments to the Constitution of the Convention.
     The Maryland Association favored the incorporation of the Board of Publications, and wished that each Association might have representation on the Executive Committee.
     The Massachusetts Association was opposed to the Executive Committee being made strictly representative, as it would have to be too large. It proposed that all the members of the Convention be elected each year, the only exception being the Presiding Ministers of the Associations, who were to be ex officio members. It favored the incorporation of the Board of Publications and advocated the simplification of the Constitution of the Convention. The New Jerusalem Magazine has a circulation of 700 and the Children's Magazine 735.
     The Ohio Association favored the incorporation of the Board of Publications. It also advocated the abolishing of the Executive Committee, or if retained, that it might be made as far as possible representative of views and not of localities. The Association is desirous of getting control of the Chillicothe Fund-the proceeds of the sale many years ago of the Chilhicothe Church-which is in the hands of trustees all of whom live outside of the State.
     The Pennsylvania Association opposed the incorporation of the Board of Publications and the retaining of the individual members.
     The Maine Association reported five societies and two settled pastors-one of whom it forgot to state is neither a minister nor even a member of the Church, never having been either baptized or ordained in the New Church.
     The San Francisco Society reported a marked increase of interest.
     The Savannah Society reported 44 members. $334 had been paid as the second instalment on the lot which they have purchased on which to build a temple.
     An amusing letter from a Rhode Island New Churchman was read; he seemed very much troubled about the ministry. He had heard that the order of the ministry had been altered so that some of the ministers couldn't marry folks. This he did not like.
     The report of the Iungerich Trustees gave an extended account of their trust from its very beginning. During the past year they have distributed to ministers 1,000 copies of the True Christian Religion and the same number of the Apocalypse Revealed, making a total of 36 800 copies of both works distributed since the work began. Mr. Iungerich had left in their hands the sum of $34,500 for the continuance of the work. The Tract Society had during the year distributed 1,000 copies of Heaven and Hell and 1,000 copies of the Life of Swedenborg and 200,000 tracts. The Iungerich Trustees stated that they were indebted to the Rotch Trustees for the free use of their plates.
     After the reading of the report, Mr. McGeorge made some remarks eulogistic of the late Mr. Iungerich, whom he stated, did not regard the work as his own work, but as the LORD'S work, who had especially called him to it.
     A communication was read from the Southern Missionary Society. The society seems to be doing good work in the South. It has 70 members, nearly every Southern State being represented. This was referred to Board of Missions.
     The address to the English Conference which was written by the Rev. Mr. Reed, of Boston, was next read. This document has given more or less trouble for several years past. In Portland, the address was referred back to its author, Mr. Sewall, because it contained doctrinal statements which sounded as if the writer believed in the Authority of the Writings. In Washington it was proposed that the President of the Convention have the privilege of writing the address and sending it without first submitting it to the Convention or to the Executive Committee. This proposition was voted down by a large majority, and so no address at all was sent that year.


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     The present Convention proved no exception to the rule in this respect. The address professed to give an account of the state of the Church in this country and referred to the question as to the selection of individual members and as to the policy of incorporating the various Boards in connection with the Convention, and intimated that perhaps the next step would be the incorporation of the Board of Missions. The writer evidentially intended to be impartial but didn't quite succeed.
     Mr. Scammon moved that inasmuch as the address contained references to questions upon which the Convention had not yet acted, it be referred to a committee consisting of the Ordaining and Presiding Ministers.
     Mr. McGeorge moved to lay the motion of reference on the table. Mr. Scammon retorted that he had better study parliamentary rules a little. The motion was ruled out of order. Mr. Scammon's apparently fair motion was then put and lost by a vote of 26 to 38.

     The Convention then took a recess until two o'clock.

     After dinner, the reports came up for action. The recommendation of Executive Committee as to the Lull Fund, was adopted. This fund originally belonged to the Trustees of Building Fund, but among the numerous other ill-advised and hasty things done at the Portland Convention, it was alienated to the Boston Theological School, no one taking the trouble to inquire where the fund properly belonged. The Executive Committee recommended that this Fund be restored to the Building Fund.
     In regard to the multitude of amendments to the Constitution which were referred to the Executive Committee last year, it was recommended that none of them be adopted but that "a committee be appointed to revise the Constitution and By-laws," and report "at the next meeting."
     Mr. Scammon moved as a substitute, that all the amendments to the Constitution, including not only those referred to the Executive Committee, but those recommended by the various Associations, be referred to a committee composed of one member from each Association, except Massachusetts, and two from it, which committee was to report, not next year, but at this present session.
     There was no need of waiting until next year. The ministers had come to a unanimous decision respecting the order of the ministry, and this committee could do the same. They could settle the matter in half an hour. He was, he thought, the oldest member of the Convention present; he had attended the meetings of the Convention for fifty years, and knew the history of the Convention and of the Associations.
     There is substantial unanimity between three of the Associations-Massachusetts, Illinois and Pennsylvania. The committee proposed by the Executive Committee would be a constitutional convention and constitutional conventions and constitutional lawyers were two great nuisances! (This was said very forcibly). He then gave a history of the Convention. At first it was composed of readers, then when societies were formed it was composed of societies, and afterward of associations. In 1852 there were three Conventions, the Eastern, the Central and the Western, "and there wasn't a great deal of love between them."
     A movement was made in Illinois to bring them together. A resolution was passed stating that the Illinois Association regarded all three Conventions as composed of brethren, and that it should procure ministerial functions from each of them. The great want in Illinois was a New Church minister. In 1841 the Central Convention sent Dr. Belding, then Mr. Prescott came, and finally, in 1843, Dr. Hibbard of the Western Convention came. 1852 was the first year that the West was represented in the General (or Eastern) Convention. The Constitution was then so amended that all could unite. Many at the time thought that these changes would break up the Convention. A committee was appointed to do the work, just as he wanted done now. They met in his office for a half an hour, and the present Constitution was drawn up-a constitution which has held the Convention together for thirty years. In some respects it had, however, been changed by those who didn't know what was in the Constitution. The present Constitution was better than any one that could be gotten up by a constitutional convention. It had grown up according to the needs of the Church.
     Mr. Dewson, of Massachusetts, thought a simpler organization was needed. There were conflicting ideas as to what the Convention ought to be; the amendments were conflicting and could not be acted upon separately. There was need of greater freedom, of harmony in variety. The matter could not be settled in a short time.
     Mr. Scammon's motion was lost by a vote of about 20 to 30.
     The discussion on the proposition of the Executive Committee continued.
     The Rev. Mr. Bartels, of Ohio, was opposed to having any committee at all. The Convention would discuss it all over again.
     Mr. McGeorge, of Philadelphia, said that he had come prepared to discuss the constitutional amendments. He had been at much labor and expense. He had gone into the past history of the Convention. He then read from an old Convention journal, which showed that somebody in 1821 thought that the Convention should not be a legislative body, but merely a friendly conference which would "strengthen the timid and console the dejected," and "scatter flowers in the thorny path of regeneration," and which would be "a foretaste of that world where bliss would be unknown but for social intercourse and useful exercises." Mr. McGeorge called this "a voice from the grave." He didn't think the Convention was a success as a legislative body, but he thought it was a success as a social body. By what means or by whom the necessary legislation should be performed the speaker omitted to state.
     The recommendation of the Convention Committee was adopted, Mr. Bartels voting in the negative.
     Mr. Scammon moved that the Committee of Revision consist of one member from each Association having less than 200 members, two from Associations having more than 200, three from those having more than 500, and six from those over 1,000.
     The Rev. Mr. Ager, of New York, moved as a substitute that the committee should consist of one member from each Association, except Massachusetts, and two from it, and that the members be appointed by their respective Associations.
     Mr. Whitehead moved that it be the Ecclesiastical Committee. The meetings distinctly stated, he said, that ministers are governors in ecclesiastical matters, and the question of the mode of government of an ecclesiastical body was an ecclesiastical question.
     Mr. McGeorge moved that the Committee on Revision be the Executive Committee itself. He was actuated in this matter by no other motive than that of being of use. He thought that the Executive Committee had put a blank for the name of the Revision Committee, because it was too modest to put its own name.


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     The Rev. Mr. Warren, of Massachusetts, hoped this resolution would not pass.
     The Rev. Mr. Benade, of Pennsylvania, stated that the subject was a special one, and required a special consideration. It is the subject of the organization of a general, or a universal body of the Church. It will require close study of the Doctrines of the Church. It will require special study. None ought to be appointed on this committee but those who have made this subject a special study. We need no civil organization. We can go to the law for that. We want an ecclesiastical organization. If you appoint a large, promiscuous committee, who have not given it study, at the end of the year you will stand where you are now. The unanimous decision of the Ecclesiastical Committee in regard to the order of the ministry, has been referred to. This was not reached in a short time, but was reached after years of study. Our government ought to be formed on the Doctrines, not on the forms of government around us: it ought to be a genuine ecclesiastical government, and we shall only get it by hard study and by special study. One step in advance has been taken, in the report of the Ecclesiastical Committee-a great step-but reached after long study.
     Mr. Hobart, of Ohio, denied that modesty had prevented the Executive Committee from naming itself as the Revision Committee.
     Mr. McGeorge substitute was then voted upon and lost, only one voting in its favor.
     Mr. Whitehead's substitute, making the Ecclesiastical Committee the Committee on Revision, was put and lost, a large and decided vote, however, was given in its favor.
     The Rev. Mr. Ager's motion was adopted. A discussion followed as to the appointment of a committee to nominate the elective members of the Executive Committee. It was finally decided that the nominating committee should consist of one member from each Association, to be elected by the delegations of the respective Associations. This method prevents Associations from being misrepresented, or not represented at all, as sometimes happened previously.
     The next thing in order was the confirmation or rejection of the nominees presented by the Board of Publications, to fill the vacancies in the Board, occasioned by the expiration of the terms of four of its members.
     The Rev. Mr. Whitehead moved that the name of Dr. Hibbard be substituted for that of Mr. Worcester, of New York. He stated as his reasons, that Dr. Hibbard had been omitted last year from the Board, and that he was a useful member and one of the originators of the Board.
     It was stated that the Convention did not have the power of substituting any name, but could only vote to reject or confirm those presented by the Board. Mr. Whitehead then moved to reject the nomination of Mr. Worcester. This motion was lost.
     At the request of Mr. S. S. Carpenter, of Ohio, the regular order was suspended and he was permitted to introduce a motion respecting the Parsonage of the Wyoming, Ohio, Society. He moved that the trust be accepted, and that the proceeds of the sale of the property, which would probably amount to $5,500, should he kept together and be called the Mrs. Emily S. White Fund, and that the annual interest should be used for the publication of the Writings. Mr. Carpenter said that Mrs. White was now in her 91st year, and that some years ago, desiring to do something for the Wyoming Society, she had built a Parsonage and presented it to the Society. But knowing that Societies did sometimes go practically out of existence-that such things had happened-she had inserted in the deed the provision, that in case the Society should at any time fail to maintain worship, for at least six months out of three years, the Parsonage was to cease to be the property of the Society, and was to become the property of the General Convention, to be used for the publication of the Writings. Such a contingency had arisen, and the Parsonage was the property of the Convention.
     The resolution was adopted.

MONDAY.

     The first thing after the preliminary exercises, was the announcement of the members of the Revision Committee, who had been selected by the various delegations. The following selections were announced: the Rev. Messrs. Tuerk, of Canada; Mercer, of Illinois; Dike, of Maine; Fox, of Maryland; Hibbard, of Michigan; Mitchell, of Minnesota; Reiche, of Missouri; Ager, of New York; Goddard, of Ohio; Benade, of Pennsylvania; Reed, of Massachusetts, and Mr. Albert Mason, of Massachusetts. It is a curious fact that although the day before, a motion to refer to the Ecclesiastical Committee was voted down, yet the Committee, as chosen by the delegations, contained only one layman.
     A discussion ensued as to the manner of filling vacancies, and as to whether a temporary substitute could be appointed, in case any one was not able to attend a meeting. It was decided that vacancies, whether occasioned by death, sickness or inability, to attend to the duties of the committee, should be filled by the various Associations. The committee, however, should be permanent, and no temporary substitutes should be appointed. Mr. Scammon still held to his opinion that the committee could do its work just as it was done in 1853-in a few hours.
     The Rev. Mr. Ager moved that one member from each Association, except Minnesota, Missouri, and Michigan should be added to the Revision Committee. "The committee," he said, "was intended to be a representative committee, but as reported by the delegations, it consisted, with one exception, entirely of ministers." He thought "the other side" ought to be represented on it.
     Mr. McGeorge thought that it ought to be expressly stated that these additional members must be laymen. He believed that all parts of the Church ought to be represented on a committee which were going to revise the organic law. While not claiming that the individual members ought to be represented, he thought the societies belonging to the Convention, ought to have representation.
     The Rev. Mr. Sewall, of Ohio, asked if we were to understand Mr. Ager as saying that the laymen were "another side" of the Church from the ministers.
     Mr. Scammon hoped the Church would not be divided into two classes, ministers and laymen.
     The Rev. Mr. Warren did not believe in restricting the choice of the delegations to laymen.
     The Rev. Mr. Benade thought that the delegations ought to be left in freedom.
     The Rev. Mr. Warren thought that the delegations ought to appoint the additional members.
     The Rev. Mr. Seward called attention to the fact, that the Convention had, the day before, voted down a proposition similar to the present one.
     The Rev. Mr. Ager said he wasn't too old to profit by experience. There were two sides to the Church, he thought. There was the lay side and the ministerial side. They were closely united, however. They represented two elements in the Church.


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     The Rev. Mr. Bartels, of Ohio, thought the committee would be too large.
     Mr. Hobart, of Ohio, moved as a substitute that five additional members be chosen by the same committee that nominated the elective members of the Executive Committee.
The Rev. Mr. Whitehead moved to lay the substitute on the table; lost by a vote of 29 to 35.
     Mr. Hobart's substitute was carried by a vote of 31 to 30.
     The time now arrived for the election of officers. The church was rapidly filled up, and considerable suppressed excitement prevailed, as it was generally known that there was a strong opposition to the re-election of some of the present officers.
     The tellers were appointed, and nominations were made for President. After a pause, Mr. McGeorge, of Philadelphia, nominated the Rev. Mr. Giles, of Philadelphia. The Rev. Dr. Hibbard, of Michigan, was nominated by the Rev. Mr. Whitehead, of Pennsylvania. The Rev. Mr. Laible, of Michigan, presented the name of the Rev. Mr. Pettee, of Massachusetts. Mr. Hibbard asked that his name might be withdrawn. He would frankly state, however, that of the two nominees before the Convention his preference was for Mr. Pettee. The result of the balloting showed the closest vote for many years. The tellers reported that 79 votes had been cast; necessary to a choice, 40; Mr. Giles received 41; Mr. Pettee 36; Mr. Hinkley 1 and Mr. Plantz 1.
     Nominations for the office of Vice-President being in order the following names were presented: Messrs. Plantz, Hinkley, Sewall and Dewson. The first ballot resulted in no choice, Mr. Plantz receiving 35, Mr. Hinkley 18, Mr. Sewell 19, and Mr. Dewson 4. The second ballot resulted as follows: Total number of votes, 80; necessary to a choice, 41: Mr. Plantz received 40, Mr. Sewall 24, Mr. Hinkley 15 and Mr. Dewson 1. A third ballot was ordered. There were 78 votes cast; Mr. Plantz received 44, Mr. Hinckley 10, Mr. Sewall 23 and Mr. Seward 1. Mr. Plantz was declared elected.
     The committee for nominating the ten elective members of the Executive Committee reported the following names: The Rev. Mr. Reed and Mr. Dewson, of Massachusetts; Dr. Moffat, of New York; the Rev. Mr. Tuerk, of Canada; Mr. Hobart, of Ohio; Alfred Matthias, of Pennsylvania; the Rev. Mr. Fox, of Maryland; Mr. Lightner, of Illinois; the Rev. Dr. Hibbard, of Michigan, and Mr. Shoemaker, of Missouri, Mr. Shoemaker, though a resident of Philadelphia and an individual member of the Convention, was at the request of the Missouri delegation put on as their representative, as they had no one who could attend the meetings of the committee. These nominees were all elected by the Convention.
     After the recess for dinner, an application was read from a Methodist minister who desired to be admitted as a minister of the Convention. This was referred to the Ecclesiastical Committee.
     The Rev. Mr. Warren read a memorial from the Ministers' Conference in respect to the republication works of Swedenborg in Latin. It was recommended that the Convention subscribe for one hundred copies of each volume as it issues from the press, at the retail price, until it shall otherwise direct, and that one copy of each volume be presented each of the ministers of the New Church in the United States and Canada, and that the Board of Publication be requested to refund the Latin Fund which in 1880 was merged into its General Fund.
     Mr. Warren stated that the Latin Fund was the proceeds of the insurance on the Latin books belonging to the Convention which were destroyed in the Boston fire. The fund had been set apart to be used for the sole purpose of aiding the reprint of Swedenborg's Latin works, but in ignorance of this fact the Convention at Portland had hastily voted to merge this fund into the General Fund [of the Board of Publications]. It was now proposed to restore it to its proper use.
     Mr. Carpenter, of Ohio, desired that New Church libraries might also be included in the motion. Mr. McGeorge said that the General Fund contained only $19.97, and the Latin Fund could not be restored out of it. After making an eloquent speech against voting away what we haven't got, some one kindly informed the speaker that the fund referred to was not the General Fund of the Convention, but of the Board of Publications. Mr. McGeorge then moved to refer the matter to the Executive Committee. This was lost by a vote 28 to 30.
     The Rev. Mr. Mann, of New York, stated that the Convention had no authority over one cent of the money of the Board of Publications. Its only authority in the matter was to confirm or reject nominees.
     Mr. Scammon thought that the two great uses of the Church were the support of the ministry and of the weekly paper. He didn't see the use of devoting money to the purchase of Latin books. There were plenty of scholars beside Mr. Worcester who could decipher old manuscripts. The Church, he somewhat sarcastically observed, had developed a great amount of learning since the Waltham school began.
     The Rev. Mr. Benade stated that the Latin Fund had been subscribed for a special purpose, and it should be kept as a special fund. At first it was doubted whether the Convention had any right to the money at all, and after great hesitation it was decided that it could be used without breach of trust only for aiding the republication of the Latin Works. If this fund had been paid over to the Board of Publications, then the Convention was responsible for it. It had no right to give it to the Board. The Board ought, however, to restore the fund which has been wrongfully made over to it.
     Mr. Pulsifer, of Massachusetts, said that while he couldn't speak for the Board officially, yet as a member he would state that he had no doubt that the Board of publications would restore the fund, if the Convention desired it. (Applause.)
     Mr. Hobart, of Ohio, didn't see the use of having the Latin reprinted. He remembered that there was great difficulty in getting off those purchased from Dr. Tafel and sent to the Cincinnati Library. We haven't much money and there are more important uses.
     The Rev. Mr. Warren said that he was glad of the opportunity to speak of the great importance of having the Latin reprinted. He thought that perhaps there were others beside the last speaker who didn't appreciate the work. The Latin originals are the very foundation of the New Church! (This was stated with great emphasis and was vigorously applauded, especially by the Pennsylvania delegation.) No translation can be perfect.
     Dr. Tafel in republishing so many of the Latin originals did as great a work as has ever been done in the Church. Those that have not been republished are exceedingly scarce and becoming more so. It is almost impossible to get hold of them. How many of you have seen a copy of the Coronis in Latin? not many, I suppose. It was with the greatest difficulty that the Publishing Society was able to get one to reprint from. There are not more than two or three in this country. [The library of the Academy of the New Church contains three copies of this exceedingly rare work.- Reporter.]


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     The five copies that have been sold of the reprint of the Apocalypsis Revelata are no test of the value and necessity of the reprint. The Latin original is thus preserved to all time and made accessible to every scholar. Every minister ought to have the Latin and be able to read it! (Applause.)
     The Rev. Mr. Benade said that the use of republishing the Latin is the most universal use-a use that reaches all parts of the Church. It applies to the ministry. They will be able to go to the source which the LORD has provided. They will be aided in preparing their sermons and in giving instruction to their congregations. Because it is a universal use, we ought not to confine ourselves in aiding it to one fund only. The Convention has other funds beside the Latin Fund. Large amounts have been appropriated to the. Theological School. I don't see why the Convention cannot appropriate some of these funds. All the ministers have asked that this work should be aided. The Theological School is not so universal a use as this. There are other New Church Theological Schools which ask nothing from the Convention.
     The Rev. Mr. Ager said that he had been watching this discussion with a great deal of interest. The continuance of the work depended upon the Church. The Publishing Society had been disappointed in its expectations of support. The work had been met with general indifference. He confessed that he was unable to account for this state of things. If the Church didn't want the work, the Publishing Society would use its money in some other way. But if the work stops now it will scarcely be taken up again for many years. The Society has especial facilities at present for carrying on the work thoroughly and cheaply. It needs more help than the taking of one hundred copies. This is not enough. Dr. Tafel had thousands of dollars. He didn't understand why this change had come over the Church. The ministers ought to take hold of the matter. The ministers ought not to trust to translations; they are false and erroneous in many places.
     The motion was finally carried, one only voting in the negative.
     A resolution inviting the co-operation of the English Conference was also adopted.
     A resolution respecting the relations of the different Associations to one another was read by the Rev. Mr. Goddard, of Ohio, and at his request referred to Ecclesiastical Committee.
     This resolution grew out of the fact that the Ohio Association did not like missionaries from other Associations to work within its territories. The fact that Ohio missionaries work within the territories of other Associations did not seem to disturb it quite so much. One society within the State of Ohio, moreover, belongs to another Association.
     The question of the incorporation of the Board of Publications now came before the Convention once more, and occupied the rest of the afternoon and all of the evening. At times the discussion grew quite exciting and animated. In general it was conducted in a far better spirit than that shown at the Convention in Washington.
     Mr. Pulsifer, on behalf of the Board of Publications, offered a resolution instructing the Executive Committee to appoint a committee of seven to secure, under the laws of the State of New York, incorporation for the Board, and that it also select twenty persons to become members of the corporation.
     Mr. Pulsifer thought that the question had been discussed so thoroughly that the Convention ought to be ready to vote on the resolutions before a long time.
     Mr. Scammon wished to enter his protest, as strongly as a protest could be made, against forming a close corporation in the State of New York, to carry on the publishing business of the Church. He was utterly opposed to it.
     Mr. Koethen, of Pennsylvania, said that, as a lawyer, he couldn't see why the Board of Publications should be incorporated. The incorporation of the Convention covered the ground of bequests. Bequests could be made to the Convention directly. The Board is the servant and agent of the Convention; a contract made by the Board is a contract made by the Convention. It was not right-not honest-to give the funds which had been intrusted to the Board as the agent of the Convention up to an independent corporation. If the Convention could give these funds up to a corporation, why, that corporation could give them up to somebody else. We could not tell of whom the Board might consist ten or fifteen years from now. Though the resolution said nothing about funds, yet they were involved; it was the ultimate design to transfer them to this new corporation. If they didn't want the funds, for what did they come to the Convention asking its sanction? They could form an independent corporation in the State of New York to carry on a publishing business, if they wanted to, without asking the Convention. Then, also, terms of the proposed charter were so broad that they could do any work of a religious character that they chose to do. It gave them liberty to publish anything, from Paine's Age of Reason to the Revised Version.
     The Rev. Mr. Benade also opposed the incorporation. The Convention was asked to create an independent body which could perform all the uses that the Convention performed. The work of publishing was one of the chief uses of a general body of the Church. It involved not only the putting into print, but also the correct translation of the Writings, the selection of proper books to be published, and the determining of doctrine. This work ought not to be passed over to a close corporation. There was a Revision Committee which had entire charge of the revision of the government and mode of operations of the Convention. If the Convention should create such a corporation as was proposed, there would be very little left for the Revision Committee to do. The chief uses of the Convention would have been given up to another body. He therefore moved to refer the whole matter to the Revision Committee.
     The ayes and noes were called for.
     The motion of reference was lost by a vote of 34 to 40. The result showed that the Pennsylvania and Canada delegations had voted solidly in favor of the reference and the Massachusetts delegation against it; the Illinois delegation stood 12 in favor and 3 against the motion; Maryland, 2 against and 1 in favor; New York, 6 against and 1 in favor; Ohio, 9 against and 6 in favor; Missouri and Michigan were evenly divided.
     Mr. Worcester, of New York, made a speech in favor of the incorporation. As the case stood, he thought the members of the Board were individually responsible for its debts. He thought they ought to be incorporated, as a measure of protection. Questioning brought out the fact, that the only difference in this respect, would be, that when incorporated, the Board would be individually responsible for one year, while now they were for six.
     Mr. McGeorge, of Philadelphia, made a long plea in behalf of the Board. "It was," he said, "absolutely necessary that there should be a fixed body to perform the work of publication."

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The Convention, he held, was fleeting in its character, and had in reality, but four permanent members. The speaker was evidently not a "constitutional lawyer," as he did not seem to be aware that according to that document, the Convention has more than a hundred permanent members, comprising the officers and all the ministers. He further stated that the money of the Board had not been subscribed to the Convention, as his old friend, Mr. Koethen, had said, but directly to the Board of Publications. He laid great stress upon the fact that the Board was composed of honorable men, who would not ask anything but what was perfectly right and proper. The Board ought to be incorporated, because it asked to be incorporated. The Board of Publications was now practically independent of the Convention. It could defy the Convention.
     In forming this plan of incorporation, the Board had, he solemnly affirmed, gone to the very verge of self-destruction! In order that they might be under the Convention, they had run great risk of being illegal. They had gone to the extreme limit of the law. The charter had been objected to on account of its broadness. It was, the speaker declared, only a technical matter; it must be broad. It is so fixed, that the Board could do anything that the Convention wanted it to do. It was true that, according to the plan of incorporation, the Board was subordinated to the Convention, not in the Charter itself; but in the By-Laws. But, the speaker emphatically stated, there was no possible way of incorporating the provisions of the By-Laws into the Charter itself. New members, it was true, could be elected by the corporation itself, as well as by the Convention; but this, could only be done by unanimous vote; and was only intended as a means by which the corporation could, in case of emergency, preserve its existence.
     The speaker was subjected to a running fire of questions, some of which seemed to confuse him. He repeatedly exhorted the questioners to be fair, and stated that he was going to be fair, as though fairness was not the normal condition of the Convention. A question from the Rev. Frank Sewall, brought out the fact that under the terms of the charter, the Convention had no absolute control over the character of the publications of the Board. The speaker stated, however, that in case the Board should go against the wishes of the Convention, an injunction could be gotten out against them. But on appealing to several lawyers present, they declined to support his view. They held that a corporation can only be compelled to observe the stipulations of its Charter, and not those of its By-Laws. The speaker continued on the floor until the time for adjournment arrived.
     In the evening the Convention again assembled; most of the German members, however, were absent.
     Mr. McGeorge again took the floor, and continued his speech in behalf of the Board. He claimed that there would be no breach of trust in turning the funds of the present Board over to a new corporation. The present Board desires that the trust be transferred to a stronger body. All the parties in the matter consent. To which latter statement, Mr. Scammon emphatically replied, "No, sir!"
     After Mr. McGeorge had finished his remarks, the Rev. Mr. Whitehead moved that as it had been stated that the present Board wished to give its trust up to a stronger body, it be requested to turn it over to the Convention itself, which should appoint a new committee.
     This motion was declared out of order, not being germane to the subject.
     Mr. Bonney, of Illinois, now took the floor on behalf of the Board of Publications, and spoke for more than an hour, being listened to with the deepest attention. He first gave a resume of the arguments on both sides, which had been presented up to that time. He then proceeded to show the falsity of nearly all the positions taken by those favoring the incorporation, making a very learned statement of the law on the subject, and enforcing his position by frequent references to legal authorities and to various decisions. He showed conclusively that there was no doubt that one corporation may have another corporation under it as a servant; and that a corporation created in one State can act by agent in another. One corporation can be as much the agent of another, as one natural person can act as the agent of another. This flatly contradicted what had been stated by the other advocates of the incorporation. The speaker read the resolution which created the present Board, and showed that the Board, by the very terms of the resolution creating it, was only a convenient agency, under the complete control of the Convention; thus again contradicting what had been previously stated by the speakers on his own side. He furthermore stated that he could see no reason why a corporation could not be created, which should be completely subordinate to the Convention, and whose members should be chosen by the Convention; it was only necessary that a majority of the corporators should live in New York. There was nothing in the law which would prevent the provisions which were contained in the By-Laws of the present plan from being inserted in the Charter itself. This statement was, of course, in direct conflict with the solemn assertions which had been made just before. The speaker objected to the broad provisions of the Charter, and thought that all the provisions about literary and missionary work ought to be removed, as foreign to the work of the Board. He held that it would be legal to have the Charter state on its face that the new corporation was to be the agent of the Convention.
     He spoke of the unsatisfactory condition of the law of corporations in New York. The decisions were conflicting. He hardly thought that any lawyer would be willing to stake his reputation on the absolute safety of the present mode of doing business. He thought that the Board ought to be incorporated so as to get rid of doubt and uncertainty. The speaker thought that the Constitution of the United States ought to be amended so as to provide for a uniform incorporation law.
     Mr. Scammon asked in a humorous way, whether in view of the doubtful state of the law in New York, it would not be well to wait until Mr. Bonney got his constitutional amendment passed.
     Mr. Bonney was asked so many questions as to the law, etc., that at length an Ohio delegate suggested that on the ground of cruelty to animals, the gentleman be allowed to sit down.
     Mr. Pulsifer stated that the Board desired to be subordinate to the Convention, and if possible, they would introduce into the Constitution the provisions contained in the By-Laws.
     The Rev. Mr. Ager said that he was in favor of the incorporation of the Board, if it could be made absolutely under the control of the Convention.
     Mr. Koethen stated that the plan proposed made the new corporation absolutely independent. He did not think it wise as a matter of business to incorporate the Board, unless there should be inserted in its corporate law some provision which would make it subordinate to the Convention. He then read from the original subscription paper, according to which the funds in hands of the present Board had been raised, and showed that the money had been subscribed to the "General Convention of the New Jerusalem in the United States of America," thus proving the falsity of the assertion made by a previous speaker, that the money had not been given to the Convention, but to the Board of Publications.


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     Mr. Scammon now took the floor, and matters became decidedly interesting. He said the Board went to work like politicians. They came here with their case prepared. The facts had been misstated. The Board had changed ground; one thing was said in Boston, another in New York, another in Washington, and something else here. There had been continued misrepresentation.
     Some one at this point asked what was before the meeting. The Vice President, who was presiding, hesitated a moment, and then quietly said, he supposed it was Mr. Scammon. This made everybody laugh-including Mr. Scammon. The Board, Mr. Scammon continued, had been organized to inspire confidence. It was not his idea, but the plan was drawn up by Mr. Giles. The Church was told that here was something permanent-something that could not be disturbed. There was no trouble until the Board undertook to do what it ought not to do. Mr. Bonney's speech simply amounted to this-that neither Mr. Bonney nor anybody else knew the law of the State of New York; it was so uncertain and mixed up. There was no necessity of an incorporation; there never had been. All that had been said about bequests, was a bughear. The Convention had never lost a single bequest through lack of incorporation in the State of New York.
     Mr. Pulsifer:-"How long is the gentleman going to speak?"
     Mr. Scammon:-"Until I get through!"
     Mr. Pulsifer:-"I was only thinking the gentleman's Hyde Park train---"
     Mr. Scammon:-"I remember, when in Washington, the Illinois delegation wished that Dr. Hibbard should be retained on the Board of Publications, the gentleman stated that if Dr. Small, who was nominated in place of Dr. Hibbard, was not confirmed, the Board would choose Dr. Small themselves to fill the vacancy when the Convention adjourned."
     This attempt to force this matter down our throats by having night sessions, is an outrage!
     Mr. Scammon then moved to refer the whole matter to the Committee on the Revision of the Constitution. The ayes and noes were called for. The motion to refer was lost by a vote of 28 to 41.
     There seemed to be a disposition to force a vote on the main question that evening, to suit the convenience of certain delegates who could not attend the next morning.
     A call for the previous question prevented several prominent members from getting a hearing. The main question was put and carried by a vote of 38 to 22.
     A resolution offered by Mr. Pulsifer, providing that as much of the By-Laws should be inserted into the Charter, as the law would permit, was passed.
     At about 11 o'clock, the Convention adjourned.
     The opposition to the proposed incorporation of the Board of Publications included the names of many who have borne a prominent part in the Church, among whom were the Rev. Messrs. Hibbard, Benade and Tuerk, Ordaining Ministers and Presidents of Associations; and the Rev. Mr. Sewall, President of Urbana University; and the Rev. Messrs. Ager, Pendleton, Bostock, Whitehead, Tafel, Bowers, Mercer, Fox, Bartels and Gould; and Messrs. Lightner, Matthias, Koethen, Boericke, Allen, Spear, Carpenter, Junge and Blackman, prominent laymen.

TUESDAY.

     A resolution was offered by Mr. Bonney authorizing the present Board to transfer the property in their possession to the new corporation. This was carried. After some discussion, it was also agreed that ten members of the new corporation should be ministers and ten laymen.
     The Report of the Ecclesiastical Committee on the subject of the ministry was taken up. This report made several radical changes in the order of the ministry. The Rev. Mr. Warren moved that the Committee on the Revision of the Constitution be instructed to incorporate the provisions of the report into the Constitution.
     Mr. Bonney seconded the motion. It was enough for him that the ministers had unanimously adopted the report.
     Mr. Scammon asked what would become of Mr. Giles and the other gentlemen who were not members of an Association? What becomes of the present Ordaining Ministers? When a new Constitution is adopted all the officers, not provided for under its provisions, go out of office.
     It was moved to amend the report by inserting the provision that the status of none of the present ministers should be changed.
     The Rev. Mr. Benade said that the amendment was unnecessary. We are not governed by civil law but by ecclesiastical law. No change in the Constitution of the Convention could take away a man's ordination. No one except the man himself could take away his ordination any more than his baptism. The ordination of a minister is from the LORD.
     The Rev. Mr. Warren thought the amendment couldn't do any harm.
     Mr. Scammon said that that might be the ecclesiastical law of the Moravian Church or of any foreign Church, but that it wasn't good American ecclesiastical law, whatever that may mean.
     The resolution and amendment were passed.
     The next question before the Convention was the name of the Convention's Theological school:
     Mr. Dewson, of Massachusetts, stated that they were willing to take any name that would suit the Convention. He knew it had been stated that they didn't believe there was any New Church outside of Massachusetts. This, he laughingly said, was a mistake. "We really do believe that there is a New Church outside of Massachusetts!" He hoped to live to see many theological schools in different parts of the country all under the Convention. The "Boston New Church Theological School" had been suggested; this was too limited. The "New England New Church Theological School" had also been proposed. The charter of the school had been drawn up by a simple, straight-forward, Massachusetts lawyer, who did not know about the differences in the Church.
     The Rev. Mr. Benade humorously stated that he was glad to know that they had a simple, straight-forward lawyer in Massachusetts. He was glad, too, that the gentleman had arrived to the position that there is a Church outside of Massachusetts.
     It was finally decided to wait until the location of the school was fixed before choosing a name.
     A discussion on Foreign Missions followed.
     Mr. Cutler, of Massachusetts, just before the final adjournment, stated that he was authorized to extend an invitation to the Convention to meet next year in Boston.


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     The Rev. Mr. Hibbard wanted the time, of meeting to be fixed. He moved that the meeting be held the first week in July.
     Mr. Cutler stated that everybody would be away from home at that time.
     Mr. Hibbard replied that for many years the time of the Convention had been so arranged that many couldn't attend. Many were connected with schools-not only New Church but also Old Church schools-and couldn't attend when the Convention was held in May or early in-June. It also forced the western ministers to go back to their societies before taking their vacations. The time had been arranged to suit a few rich men.
     The matter was referred to the Executive Committee, which, after the adjournment of the Convention, decided that the next meeting should be held on the 29th of June.
     The report of the German Missionary Union was read. Then the Convention adjourned.
REFORMED MAN 1882

REFORMED MAN              1882



MISCELLANY.
     HE was hale, hearty and robust, a strong vigorous man. He continually violated the laws of health, until the reformers came and showed him conclusively that many of his habits were such that, if persisted in, would lead to premature decay and death.
     One day feeling thirsty he called for a glass of ale. As he was about to drink it, Reformer A. touched him on the shoulder and said, "In that glass is concealed disease; insanity and death." He sat it down with a shudder; untouched. He took a cigar from his pocket, bit the end off, and was about to light it, when Reformer B. said, "That cigar contains the most virulent poison, and its use entails suffering and slow death." He hastily flung away the cigar.
     Then he thought to eat something, and called for beefsteak. Reformer C. said, "The use of meat brutalizes man; he would be much healthier to abstain." He didn't eat it.
     He then took a piece of white bread, and Reformer D. said, "That bread? is very unwholesome; a dog fed on it for forty days would die." He put the bread then took a piece of brown bread, and Reformer E. said, "The bran in brown bread is nothing but woody fibre and is really unfit to be eaten." He didn't eat it.
     He next took some oat-meal, and Reformer F. said, "If you have any impurities in your system oat-meal will develop them; it is dangerous." He avoided the danger.
     He then took a lot of vegetables and was about to eat, when Reformer G. said, "The use of green vegetables is always attended with more or less danger, especially at this time of the year." He put them away from him.
     He next made ready to attack the pastry, when Reformer H. bustled up and said, "My dear sir, the American nation has become a nation of dyspeptics from using pastry, and dyspepsia is living death." He took no living death.
     Having dined, he ordered coffee, when Reformer I said, "Coffee is a stimulant and should be avoided." He took none.
     He then was about to take tea, when Reformer J. said, "Tea, having powerful medicinal qualities, should never be used by those in health." He put it from him.
     He then took a glass of milk, when Reformer K. said, "The milk furnished to the inhabitants of this city is swill-fed, adulterated and vile." He hastily dropped it.
     He was then about to drink ice-water, when Reformer L. said, "The use of ice-water is slowly killing this nation." He didn't take any.
     He next concluded to try hydrant water, when Reformer M. said, "The hydrant water of this city is terribly polluted, it breeds disease and is totally unfit for use." He put it aside.
     Having eaten and drank of the reform diet to the full he lay down and died.
     Being very popular, his reform friends were about to give him a splendid funeral, when Reformer N. put a stop to it in the name of funeral reform, so he, was put in a pine box, but when the undertaker was about to put the box into the ground, Reformer O. appeared and said, "I know our dear departed would object to this barbarous practice." So he was taken to the Crematory, but just as they were about to put him in the fire, Reformer P. appeared and said, "I know that if our dear brother were alive he would object to this unchristian proceeding." No one being able to dispute this, he was not cremated.
     His ultimate fate is enshrouded in mystery. Probably he dried up and was put into a museum and labeled "A Reformed Man."
News 1882

News       Various       1882



CORRESPONDENCE AND NEWS
     PHILADELPHIA.-On June 24th, the Social Club held their annual picnic. Just here the reporter would remark that since the club changed its name and constitution he has never been able to remember the name adopted, being quite long-the name that is, and so continues to use the familiar one given above. But to return to our picnic; the place selected was the Devil's Pool, located on a branch of the Wissahickon. The day was hot enough to be worthy of the Pool. The party went in a four-horse omnibus; those inside gently stewed in the heat, while those outside, simply broiled. The reporter speaks knowingly, having tried both. The day passed happily, though nothing particularly brilliant was said or done. The one gondola, or dug-out, or row-boat that floats on the navigable waters in that remote place was hired for the day, after which it filled with water and placidly settled to the bottom and thus went two dollars and fifty cents. The party arrived home about ten thirty P. M.
     The Society of the Advent held their last services on June 25th. They will be resumed the first Sunday in September.
     The returned delegates all speak highly of their visit to Chicago and reception there.

     NEW YORK GERMAN.-Mr. Brickman preached to us the first two Sundays in June and delivered a lecture on Darwinism and science in general, in which he very satisfactorily showed how utterly unreliable science is it not guided by Divine Revelation. Our hall was filled every time, and we hope that some who were not yet firmly established in the Church have been brought nearer. Singular as it may seem, not a single one of our visitors made his appearance after Mr. Brickman had left us. But still we are not so very much discouraged, for we know that most of them have been readers of the Doctrines for years and have, for various reasons, as distance, etc., been kept from attending our services. Some are still more or less connected with the Old Church, and are apparently more in sympathy with it than with the New.


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     There is a very disturbing element, not directly, in our Society, but affecting it. There are some gentlemen here who have been lay preachers in the Old Church for years, and profess to have preached New Church to their friends in the Old Church. I say professed, because they believe in accommodating the Doctrines to the people. One of them, after trying that for many years, gave it up, and confesses that he has failed in his endeavors. He has separated his connections with the Old Church and believes that now that he must work in the New Church. He has placed himself under the tuition of a professed New Churchman, who is pastor of Old Church Society, and these two gentlemen seem to have succeeded in confusing some of our friends in regard to the Authority, whom, with our best endeavors; we have not as yet been able to free from their prejudices. We hope they will soon see their error. These movements, we trust will not be allowed to go too far. Under the ruling of the Divine Providence they may, and we hope they may, only serve to confirm our members in the right direction. Those who are firm are not likely to be shaken; and such as are not have, sometimes after some such temptations, turned out aright.
     On the 18th day of June our young folks have again decorated our hall in commemoration of the sending out of the disciples in the Spiritual world on the 19th of June, 1770. A few introductory remarks appropriate to the occasion were succeeded by a discourse on the Second Coming of the LORD.
MAN AND HIS MISSION 1882

MAN AND HIS MISSION              1882



NOTES AND REVIEWS.
     THE SWEDENBORG PUBLISHING ASSOCIATION has just published a handsome little pamphlet of sixty duodecimo pages, entitled, The Man and His Mission. In Two Parts. Being a Sketch of the Life, Labors and Character of Emanuel Swedenborg, with the Distinguishing Characteristics of His Teachings. Like nearly all the other publications of this Association, the work before us is from the pen of the Rev. B. F. Barrett. The first part of the tract consists of a well-written account of the "Man-Swedenborg." The second part treats of Swedenborg's "Mission." Here it is that the author's peculiar ideas respecting the external New Church are set forth quite distinctly. For example, on page 54, we find the following:
     But what did he [Swedenborg] mean by a New Church? Did he mean a new visible institution-a new and separate church organization, based upon his expositions of Scripture, with new ordinances, a new priesthood and a new ritual? We think he meant something more and better than this. There is reason for believing that, by a New Church, he meant new and higher views of Christian truth, together with a new and better spirit, and a new and more righteous life in the old organizations. . . Then what seems to be the great need of the times? Or what was the need a hundred years ago? Not a new church in the sense of a new visible institution-a new establishment-but new light and life in the institutions then and now existing; not a new external form, but a new internal quality; not a new ecclesiasticism, but a renovated state of the old and this is evidently what Swedenborg' meant by a new church.

     On page 58, we get the following surprising information:
     Thus [from the alleged fact that Christendom has parted with many of its old doctrines and become exceedingly charitable] may a New Church be seen forming, not as a new visible institution-not merely or chiefly outside and apart from the old organizations-but inside of all the sects. The king's own daughter all glorious within, full of all sweet and gentle charities, "beautiful as a bride adorned for her husband!" A church not antagonistic [!] to existing organizations, but the vital element and revealing light in them all, fondly cherishing whatever is good and true wherever found and striving with much patience and forbearance and gentleness and long-suffering and tender, Christian love to overcome all that is evil and false.
     It must not be inferred from these quotations that the writer of the pamphlet is opposed to the receivers of the New Doctrines uniting together for purposes of worship and instruction according to them! Oh, no I quite the contrary! He thinks it quite "natural that they should desire" to do so. "It is right and proper to do so and, no doubt, useful as well as agreeable. In yielding to such a desire, they but yield to the real law of spiritual affinity which determines all associations, even in heaven." There is nothing iconoclastic about this; our author is willing that we should exist and, in fact, is disposed to like the idea.
     The writer of this pamphlet does not wish to make the Church conceited and puffed up with a sense of its own importance by his patronage, so he proceeds to give it a mild warning. He says, "But what such persons ought sedulously to guard against is, simply the idea that they are better or more truly of the New Church than others, simply because they believe its doctrines and are organized under that name, otherwise their separate organization may prove a snare." However important these liberal concessions to the Church may be in our eyes, it is evident that the author considers the subject of but secondary importance, as he does not mar the roundness of his sentences by introducing these remarks into the proper text of the book, but consigns them to the inconspicuous position of a foot-note in small type.
     Of course the Church will be so grateful for the admission (even in small type) of its right to exist, that it will aid in circulating this little tract far and wide. It is true that new converts, on reading the pamphlet, might overlook the foot-note, and thus be led to think that it is not desirable to leave the old organizations, or even if they did read this generous admission, the advantages mentioned might not seem great enough to induce them to forsake their old pews. But still one cannot have everything. The pamphlet does not abolish the Church, and what more has any one a right to expect?
Title Unspecified 1882

Title Unspecified              1882

     The Unitarian Review for July contains a number of interesting articles: "Scholastic Theology," by Rev. J. H. Allen; "Personal Influence a Preventive," by Kate Garmett Wells; "Sense of Proportion in Religious Inquiry," by the Rev. Thomas R. Slicer; "Sentiment," by Rev. H. W. Bellows, D. D. The Rev. J. P. Hopps, in his "Notes from England," gives an account of a Unitarian Conference held in Liverpool. The invitation was issued to "Unitarian Liberal Christian, Free Christian, Presbyterian and other non-subscribing or kindred congregations." This, however, was done only as an evidence of world-wide sympathy and good-will," or what would be called in some parts of the New Church a "charitable spirit." It was essentially a Unitarian Conference. Mr. Hopps remarks, however, that he saw a Swedenborgian "hovering about the back seats, and George Dawson's successor was there; but the former belongs to a community that is itself a kind of speckled bird, and the name of the latter is to be found in the list of ministers in our Unitarian almanac." Mr. Hopps thinks evidently that the New Church is like many of its members that he has met. This is a mistake. The New Church is anything but a "speckled bird," though we do have a large number of speckled New Churchmen, and these are the kind that are usually seen at Liberal Christian Conferences.
Title Unspecified 1882

Title Unspecified              1882



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NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, AUGUST, 1882.
     THE following is an extract from a letter received from a correspondent: "I do wish that all professing ministers of the New Church would see the philosophic truth expressed in Mr. DeCharm's sermon (in the June number of the LIFE), in respect to giving out the truths of the New Church from their own self intelligence. I am reminded of the command in the Word, to do the LORD'S prophets no harm." A true prophet is a teacher of genuine truth by means of a revelation from the LORD, which is the authority. To ignore the prophets would seem the same as ignoring the LORD as the Revelator through the prophet."
Title Unspecified 1882

Title Unspecified              1882

     Unity, the organ of the Western Unitarians thinks that the NEW CHURCH LIFE is "sadly pessimistic and despondent concerning its own views." Unity looks upon the state of the Christian World "with open-eyed cheer and hopefulness" which fact does not in the least surprise us. What we call "agnosticism" seems to our Unitarian friend as "intellectual modesty in the presence of the great life and world mysteries." Where we see a denial of the LORD and the Word, Unity sees "a growing respect for the LORD in the soul and the Word of God in the reason of man."
Title Unspecified 1882

Title Unspecified              1882

     THE New York Independent gives a curiously inaccurate notice of the recent meetings in Chicago.
     It says:
     The General Conference of Ministers of the New Jerusalem Church has been in session in Chicago. A large number of delegates were present. The Rev. C. Giles presided. A number of papers were read, including one on the subject: "On whose beast did the good Samaritan place the Wounded Man?"
     The Independent then proceeds to give a synopsis of the President's address to the Convention; and finally mentions that,
     The Executive Committee recommended that the title of the Committee on Foreign Correspondence be changed to the "Board of Foreign Missions," and that they take charge of the Foreign Missionary Work, and regard it as not desirable, because the work abroad is to small to require the attention of a separate board at the present time.
Title Unspecified 1882

Title Unspecified              1882

     THE Times has collected the statistics of the various denominations of New York city, and has indicated the growth of each since 1845. The Catholics show the highest percentage of increase, 900, having risen from 16 churches and 50,000 members in 1845, to 190 churches and 500,000 members in 1882. The Lutherans have increased 400 per cent.; the Episcopalians, 215; the Congregationalists, 126; the Presbyterians, 34; and the Methodists, 32 per cent. The total per cent, of increase in church members is nearly 500; during the same time the population of the city has grown 225 per cent. We are disposed to doubt the accuracy of these statistics. Those in reference to the New Church we know to be erroneous. The "Swedenborgians" are credited with one church and 200 members in 1845; and one church and 400 members in 1882. Now the facts of the case are these: In 1845 there was one society with a membership of but 81; in 1882 there are two societies-an English and a German-having a united membership of 235.
CHRISTENDOM 1882

CHRISTENDOM              1882

     THERE has been much discussion in the periodicals of the Church during the last few years respecting the "State of the Christian World," and two very different, yea opposite, views have been brought out. On the one hand it is held that the Old Church is dead, vastated, and contains not even a single genuine truth which is not perverted and destroyed. On the other hand, it is claimed that the Old Church is improving, is rapidly advancing toward the New, etc. These very different conclusions are reached by very different methods. On one side the Writings containing the Law for the New Church are searched to see what they teach concerning the state of the Old Church and it is found that it is dead, a Carcass, it is called the Dragon and the Scarlet Beast and other names descriptive of its utter vastation and desolation. This position is then confirmed and strengthened by rational considerations and confirming evidences from experience. Thus this mode begins from the Divine Light, which the LORD has thrown upon the state of the world, and this light has revealed the utter desolation of the Old Church to our astonished gaze. The other conclusion is reached by looking at the advance the world has made in all departments of learning and of material progress since the time of the Last Judgment in the year 1757. We are told to look at the wonderful progress in arts, sciences, and even in religious toleration and opinions since that time, and when we see that great changes have taken place we are told that this is a result of the Last Judgment, that all things are now being made new; the LORD is making His Second Coming in all these forms and the Old Church is gradually being made New. The New Jerusalem is now descending among them.

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From this position it is reasoned that the Old Church is in a very different condition now from what it was in 1757, that the statements concerning it are no longer true; and therefore the doctrine concerning the Old Church, as laid down in the Writings, is no longer of practical use to the World and the Church. By such ratiocinations, based on mere appearances, the doctrine contained in the Writings is nullified and the Word of God is made of none effect. The whole subject is thereby enveloped in a cloud of doubt and darkness and the progress of the Church impeded. For what is the use of building up the external New Church if the Old has been made New? What is the use of the Writings if the Church can be made New without them?
     We pass by the arguments based on scientific and material progress, and come to what is called religious progress. How are the Protestant sect progressing? We are told they are rejecting the old dogmas. They do not believe in the doctrines of the damnation of infants and reprobation; and even the doctrines of the atonement, tripersonalism, the angry God, etc., are losing their hold on the best minds of the age; and this is taken as an indication that the Old Church is nearly made new. We often find in our New Church periodicals, quotations from Old Church writers and preachers, in which doctrinal statements are made which appear favorable to the New Church Doctrines, and these things are taken as indications of a new order of things in the Old. These things are generally severed from their connection, so that taken by themselves they are not a true exponent of the state of mind of those who wrote them. If we would search the productions of the same writers we could find abundance of evidence that they still held to the old doctrines.
     Isolated expressions which are in themselves truths are no indications that they were truths in the minds of the writers. Certain persons who were confirmed in the old doctrines were told that, "they did not know any doctrinal truth, not even one," at which they were very indignant, and to refute the statement they affirmed that they had "truth from the Word in great abundance."
     "And they said, 'Have we not this truth that there is a Trinity, God the Father, the Son and the Holy Spirit, and that we must believe in the trinity? Have we not this truth, that Christ alone is Righteousness, and that He alone has Merit; and that he is unjust and wicked who wishes to claim to himself anything of His Merit and Righteousness? Have we not this truth, that no mortal can from himself do any spiritual good, and that all good which in itself is good is from God? Have we not this truth, that there is a meritorious and a hypocritical good, and that those goods are evils? Have we not this truth that still good works should be done? Have we not this truth, that faith is, and that we ought to believe in God, and that every one has life according as he believes; besides many others from the Word? Can any of you deny one of those? And yet you said that we have not any truth in our schools, not even one. Did you not lay such things to our charge without any reason?"

     This reply would seem to demolish the advocate of the utter vastation and desolation of the Old Church, and yet those very persons were spirits of the abyss mentioned in Rev. ix., 1-11, and to their evidence and argument it was answered:
     "All those things, which you have advanced are in themselves truths, but with you they are truths falsified which are falses because they are derived from a false principle."

     This assertion as to their state was confirmed by living experience so that no doubt could remain and afterward it is said,
     "The angelic spirits conversed with each other concerning the falsification of the Word; and in this they agreed, that to falsify the Word is to take truths from it and apply them to confirm falses, which is to drag them out of the Word and to murder them." T. C. R. 162.
     Again in A. R. 655, we find an account of some draconic spirits who attempted to take one of the cities of Jerusalem by stratagem, and they discussed with the wise ones of the city the question of the essentials of religion, and they said that faith and charity were the essentials of religion, they making faith the primary and charity secondary, whilst the inhabitants of the city made charity the primary and faith secondary, and the dragonists said, "What matter is it whether the one or the other is called the primary, when both are believed in?" But the wise one of the city replied,"You have said that it is the same thing whether charity is taken as the primary of the Church or faith, provided it is agreed that both make the Church and its religion; and yet the difference is like that between the prior and the posterior, between the cause and the effect, between the principal and the instrumental, between the essential and the formal, . . . the difference is as between that which is above and that which is below; yea, if you are willing to believe it, the difference is as between heaven and hell."
     If we would adopt the methods of investigation and reasoning which are pursued by those who try to prove that the Old Church is being made New we could prove that the Catholic Church both before and after the Reformation, as well as before and after the Last Judgment, was being made new; we could prove that same in regard to the Protestant Church before the Last Judgment as well as after it. For there have always been those who have taught more from the Word than from doctrine, and even the same persons at different times have taught differently; there have always been many truths from the Word taught in the Church, but these truths being inserted in a false system became falses. Yea, we could prove that the very hells themselves at the time of Swedenborg were being made new by selecting from their utterances such things as are quoted above.
     There are, indeed, many changes going on in the theological world, but the one and only test as to whether the New Jerusalem is descending among men is, do they receive the Heavenly Doctrines represented by the Holy City? Do they reject the Old and embrace the New? Do they come out openly in favor of the New? Do they state the source whence they received their ideas? Do they abandon the old organizations and band themselves together under the flag of the New, which bears the motto: We believe that the LORD JESUS CHRIST is the One only God, that His Humanity is Divine, and we must live a life according to His Commandments? Other things may be taken as indications of a preparation for the reception of the New Church; but this final step alone is evidence of the real descent of the New Jerusalem.
WORD 1882

WORD              1882



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     ONE of the best tests of the character and tendency of the religious thought of the day is the light in which the Word is regarded by the representative thinkers. The LORD is the Word, and by means of the Word the Church exists. The real quality of a Church is shown by the estimation in which it holds the Word. How then do the Christians of to-day regard the Word? Are they coming more and more into a belief in its sanctity, or are they casting it aside, and rejecting its, plenary inspiration? What is the tendency of the age? This is not difficult to discover. We have only to open our eyes and ears, and we shall get an unequivocal answer. We shall find that among the representative men those who hold, to the plenary inspiration of the Word are extremely few, and that they are becoming still fewer. The young men, the men of to-day, have cast aside the sanctity of the Word. Here and there, it is true, we meet with some one upholding the old doctrine-like Dr. Lawrence, in a recent issue of the New York Independent. But these are not the men of to-day, they are the men of yesterday, who cannot forget the traditions of their childhood. They are relics of the past.
     But the leading men of the present tell us unequivocally that the doctrine of the sanctity of the Word is gone with the rest of the old notions.
     One of the best representatives of modern thought is Mr. Swing, of Chicago. Only a year ago, Mr. Swing proposed to abridge the Bible. He used the following words:
     "It so happens. . .that all modern difficulties of any moment, in the direction of the Holy Scriptures, are not difficulties with a rendering, but with the subject matter however interpreted. There should be in the new versions, eliminations of whole chapters and whole books, on the ground, that they, make the red volume too large to be printed in good type and still be portable. A small Bible always means that the type is almost microscopic. A popular Bible should be at once portable and of fair clear type, and to make this possible, a large part of the Old Testament should be omitted from the editions of the future. Not only are the laws of the Mosaic state repealed and dead, and therefore unworthy of a place in this guide of the public, but they are the laws of a semi-barbarous age, and cast no little of their imperfection over upon the fair page of the New Testament. Not all readers, young or old, are discriminating enough to note at once that a Mosaic law is not to be considered as a Christian law, but on the opposite the law of associations leads many to imagine that the Church of to-day, looks upon Leviticus and Deuteronomy as being books of common laws for all who believe in inspiration. The New Testament has suffered much from thus being found in bad company. Those treatises are valuable, as being apart of the history of the Jewish state, but as not being a part, much less a valuable part of Christianity."
     One of the best exponents of the liberal tendency in the Old Church is Dr. Newman Smyth, who was selected as Professor at Andover Seminary and whose election was vetoed by the visitors, not because they objected to his doctrinal belief, but because he had too much imagination. Precisely what Dr. Smyth believes, in regard to the Word, it is very hard to say.
     He seems to regard the Bible not as the work of inspired writers, but as the record of an inspired history, all history being more or less inspired. But it is probable that from a New Church point of view Dr. Smyth scarcely believes in the Word at all. He holds that "we are not called upon to tear revelation from its historical surroundings, and treat it as an emanation of God, independent of all the other works of God from age to age." "The Bible kept ever just ahead of the times and so was fitted to bear the part of moral leadership in history." "It is the development of a course of history itself guided and inspired by JEHOVAH." "The case seems certainly to stand very poorly for the Bible, if the Bible is to be defended as an infallible treatise of morals and divinity, of equal inspiration and authority throughout, finished and accurate in every sentence and part. There are passages of Scripture which an enlightened Christian conscience is far beyond. There are rules which it would be bondage for us to observe. A man who should attempt to regulate his social life by the laws of Moses would be sent to the penitentiary." Dr. Smyth's "faith in the Word of God lies deeper than any difficulties or flaws upon the surface of the Bible," and does not "depend upon the minor incidents of the biblical stories; it would not be destroyed or weakened, even though human tradition should have overgrown some parts of the sacred history." This kind of faith of course does not differ much from no faith at all.
     No one ever accused Miss Elizabeth Stuart Phelps of not being a good observer and of not being able to tell which way the wind blows. And as the daughter of a distinguished professor at Andover, she certainly has had opportunities enough to judge of the tendencies of religious thought. In a recent article in the North American Review, Miss Phelps says:
     "Progressive Christian scholarship no longer believes in what was called verbal inspiration. We are not taught that the Bible, as a product of inspiration, is a book whose language was originated, corrected and revised by the Divine Author; or as Webster gives it 'in which the very words and forms of expression of the Divine message are communicated to the inspired author.' . . . The theory that the mind of God peremptorily dictated the composition of the Bible in all its minutia, as the mind of Shakespeare permeated Hamlet, and the hand of Shakespeare directed it is a theory already gone with the damnation of infants, and the incredible nonsense known as the doctrine of imputation which would have held you or me responsible for the guilt of Adam. These things are so well understood by intelligent believer that any skeptical writer who asserts the contrary foredooms himself to a fine dilemma; he carries upon the face of his assertion the proof of ignorance which unfits him to discuss the subject or else of moral obliquity in the presentation of facto for which the courtesies of controversy have no permissible name. He either does not know the true or he circulates the false."
     Comment is superfluous.
PORTLAND CONVENTION 1882

PORTLAND CONVENTION              1882

     THE Convention held in Portland in 1880, must have been a curious gathering. Although much of the session was taken up with addresses, sermons and conferences, yet in the limited time devoted to the proper use of a general body of the Church, so many blunders were made that the two succeeding Conventions have scarcely sufficed to correct those that can be corrected at all. In a Convention which so little represented the Church and which was so local in its character, that in justice it did not deserve to, be ranked as a Convention at all, it would naturally be expected that the greatest care would have been exercised in the disposition of the funds of the Church, and that no measures of importance would have been determined upon.

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But in spite of all that was said in the addresses about the necessity of brotherly love, charity, harmony and a "heavenly spirit," the "Convention" without waiting until the brethren of the Western and Middle States could be heard, made important changes in the Constitution; voted to incorporate the "Theological School;" appropriated the interest of nearly all the funds of the Convention to the maintenance of what was in everything but name, a strictly New England School; and returned to its author, a carefully prepared and exceeding able address to the English Conference, because it upheld the authority of the Writings.
     Still, in spite of its many blunders, and the uncharitable spirit manifested, the Convention in Portland, like everything else, had its use-but hardly a use that was contemplated by those who took part in its "deliberations." The injustice which had prevailed in the councils of the Church to a greater or less extent for many years, reached its climax at this Convention. The eyes of the fair-minded men were opened to the dangers which threatened the Church, and from that time forward there has been a steady advance toward true harmony on the basis of fairness and justice to all. At the last Convention, comparatively little was said about a "charitable spirit;" a "heavenly spirit;" few platitudes of this nature were indulged in-platitudes which have become so meaningless as to be positively sickening. But much was done toward restoring the harmony of the external Church and strengthening the almost broken bonds. May the good work go on, and may we never have another "Portland" Convention.
ANTS 1882

ANTS              1882

     SOLOMON says, "go to the ant, thou sluggard;" and that the lesson to be learned is a useful one, is apparent from the following observations:
     Sir John Lubbock writes: "In industry ants are not surpassed even by bees and wasps. They work all day, and in warm weather, if need be, even at night, too. I once watched an ant from six in the morning, and she worked without intermission till a quarter to ten at night."
     Again, referring to agricultural ants, the same writer remarks: "A Texan ant, Pogonomymex barbatus, stores up the grains of Arietida otigantha, the so-called 'ant rice.' These ants clear disks, ten or twelve feet in diameter, around the entrance to their nest, a work of no small labor in the rich soil, and under the hot sun, of Texas. The ant rice alone is permitted to grow on these disks, the produce of which rice is carefully harvested."
     Other ants store up grain, "the quantity of which is sometimes so considerable, that in the 'Mischna' rules are laid down with reference to it; and various commentators, including the celebrated Maimonides, have discussed at length the question whether such grain belonged to the owner of the land, or might be taken by gleaners. They do not appear to have considered the rights of the ants!"
     Ants are, as it were, also tillers of the soil. Belt maintains that certain ants strip the trees, tearing the leaves into minute fragments, so as to form a fiocculent mass, which serves as a bed for mushrooms, These latter the ants eat; so they are, as Belt declares, "mushroom growers and eaters."
     The lesson extends likewise to economy of labor. Dr. Gredler, of Botzon, relates that "one of his colleagues at Innsbruck had for months been in the habit of sprinkling pounded sugar on the sill of his window for a train of ants. One day, he put the sugar into a vessel, which he fastened with a string to the transom of the window; and, in order that his long-petted insects might have information of the supply, he placed a number of the same set of ants with the sugar in the vessel." The busy creatures, of course, soon discovered the change of base, and altered their route accordingly. But this seemed to be a waste of labor, so they devised a less fatiguing plan. "A dozen little fellows worked vigorously up aloft in the vessel, dragged the sugar crumbs to the edge and threw them down to their comrades below on the sill!"
     Man, however, is governed by reason, not by instinct; so he may indeed draw a lesson from the ceaseless industry of the ants. But toil with man, has for its chief end, usefulness. And subservient to this, are the accumulation of wealth, the storing of food, and the preservation of the health and integrity of the body. Keeping in view this ultimate purpose, usefulness, man should so manage intermediates that they shall best conduce the consummation of the desired end. Work should not be avoided because it is irksome; but, neither should it be continued to the injury of health nor to the exclusion of needed recreation. For if disease results, the final purpose of titan is imperiled.
     All animals require periods of rest and of recreation. Even the busy ants indulge in sportive exercise. Huber describes them as raising themselves on their hind legs, caressing one another and seemingly engaging in the play of hide and seek.
     This need of recreation is pre-eminent in man, because of his exalted and varied faculties, each and all of which must have states of rest as well as of activity. We accordingly find in Swedenborg's De Charitate, mention made of the diversions of charity.
     The charitable man, then, labors faithfully; but, unless circumstances prevent, he also indulges in diversions, which he practices as a legitimate means of enhancing his usefulness by reaction upon his mental and bodily functions.
     He who toils early and late, neglecting the amenities of life, is the victim of pinching poverty-then he is to be pitied; or, he is overburdened-then he should endeavor to lighten his labors; or, he misunderstands the meaning of use-then he is in danger of becoming pseudo-conscientious; or, he is goaded on by a sordid love of worldly riches-then he is in danger of perdition.
     Let every withered, stooped-shouldered, woe-be-gone slave to toil, examine into his condition and determine to which class he belongs.


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"THE WINE QUESTION." 1882

"THE WINE QUESTION."              1882

     WE publish this month a letter from Dr. John Ellis, author of The Wine Question, a book reviewed in the LIFE some months ago.
     We were surprised at the curious mode of reasoning which enabled the author of The Wine Question to conclude that there must be two kinds of wine mentioned in the Word-one in itself poisonous and the other healthful-because, in accordance with the general law of correspondence, wine, like many other things in the Word, is sometimes used as the representative of what is evil and false, and sometimes of what is good and true.
     But we must confess to a feeling of still greater astonishment at the peculiar logic which leads him, in the present communication, to ask us a large number of wholly irrelevant questions.
     Suppose that there are some substances which never have a good signification and others which never have an evil signification-what then? This does not alter the general rule, nor render that rule an argument for proving one thing of wine and not the same of "most things in the Word."-A. E. 376.
     In short, we did not say that alt objects have both a good and a bad correspondence; we have had no occasion to make such an assertion.
     Our correspondent's communication also touches upon a number of other matters. He states, for instance, that fermented wine is a poison. Poisons never have a good correspondence; therefore, fermented wine cannot have a good correspondence. This is another mode of "proving" that wine which has a good correspondence is unfermented. This argument might answer the purpose if the fundamental proposition were admitted, viz.: That fermented wine is a poison. But Dr. Ellis has not proved that fermented wine is a poison, nor can it be proved; and its insertion among poisons on the grounds alleged amounts to little less than begging the question.
     He says that wine is a poison because "no substance has ever harmed and killed more of the human family than fermented or leavened wine." To this we reply that fermented wine when used temperately "as a beverage during health," has never killed any of the human family. Wine, like other good things when abused, may become very harmful. The fact that there are drunkards does not prove wine a poison any more than the fact that there are gluttons proves bread a poison.
     But this is not the only method by which our correspondent undertakes to prove that wine is a poison. Total abstinence has an inexhaustible supply of weak and often conflicting "proofs." And if the number and variety of arguments be the measure of the justice of a cause, then the cause of total abstinence must be very just indeed.
     Our correspondent's other method of proving wine a poison is quite a curiosity in its way. Wine is produced by fermentation; fermentation is an evil thing; therefore the product of fermentation must be evil. A similar style of argument would "prove" quite as conclusively that a regenerated man is an evil man. Man is regenerated by means of temptation; temptation is evil; therefore, the result of temptation-a regenerated man-must be evil.
     Our correspondent moreover does not state the process of fermentation quite correctly. The leaven, indeed, does destroy some of the nitrogenious substances and the sugar of the grape juice, and while this is going on the foul and turbid mess is a sorry mixture of evils. But when the debris settles as lees and the wine grows pure and clear, there is nothing evil remaining any more than there is in the man who has been purified by spiritual ferments, which "do the like as ferment put into must."-D. P. 25.
     The writer also makes several other statements which cannot be proved. For instance, he says that sugar corresponds to spiritual delights, and that alcohol is a "well-recognized poison." In another part of this communication he does indeed attempt to sustain his assertion that alcohol is a poison, by a quotation from T. C. R. 98, in which the spiritual intoxication produced by the doctrine of faith alone is compared to the intoxication produced by the drinking of the vinous spirit called alcohol. But he neglects to quote C. L. 145, where it is stated that "wisdom purified may be compared to alcohol." This is certainly a very strange omission on the part of our correspondent. Perhaps he believes in two sorts of alcohol, one fermented (?) and the other not, one having a bad correspondence and the other a good correspondence.
     He further states that in T. C. R. 98 there is no reference to excess; "it is the drinking of the vinous spirit, itself, which produces physical and mental inebriation as the above doctrine does spiritual inebriation." For our part, we do not remember of meeting with any one who advocated the drinking of pure alcohol. We do not regard pure alcohol as a healthy beverage. Pure sunlight, untempered by the atmosphere, would not be conducive to health either, nor pure oxygen for that matter.
     That unfermented grape juice was known in ancient times and is mentioned in the Word and in the Writings is true enough, but that it ever formed the usual beverage of anybody, either in ancient or modern times, until the present total abstinence agitation, is quite another thing. Our correspondent is obliged to assume moreover, that whenever wine is used in a good sense it is unfermented, and when in a bad sense it is fermented. This, as we have shown, our correspondent is unable to prove to the satisfaction of anybody but a total abstinence advocate. The writer, in his book, is also obliged to take the absurd position that in the Word two kinds of new wine, two kinds of old wine and two kinds of strong drink are referred to, one unfermented and the other fermented.
     Concerning the last point, that we represent Dr. Ellis as assailing various New Church periodicals, "in a very decided way," we do not feel that we were hypocritical. The writer's defense is that he had a right to "carry the war into Africa." But we fail to see how this can excuse his use of inelegant expressions. Nor can it account for personalities. We have a right to charge another with mistaken views, but when we accuse him of being in evil we overstep our privileges.


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SIN 1882

SIN              1882

     THE following are some of the important secrets revealed to mankind in the Writings of Swedenborg; positive in their character, and specific in their application to sin as disease of the spirit:
     "Man is so created as to be, at the same time, in the spiritual world and the natural. The spiritual world is the abode of angels, and the natural (world) of men; and being so created, he is endowed with an internal and an external-the internal being that by which he is in the spiritual world, and the external that by which he is in the natural world. His internal is what is called the internal man, and his external is what is called the external man."-T. C. R. 401.
     "The mind, which is spirit, acts, and the body, which is matter, is acted upon."-Ath. Cr. 41.
     "Man is not life, but is a recipient of life from God. It is generally believed that life is in man, and is his own . . . But how is it possible, according to any rational conception, for the Infinite to create anything but what is finite? Can a man, therefore, being finite, be reasonably conceived to be anything but a form, which the Infinite may vivify from the life which he possesses in himself."-T. C. R. 470.
     "It is a known thing that the interior of man must be purified before the good which he does can be truly good; for the LORD says, 'Thou blind Pharisee, purge first the interior of the cup and platter, that the exterior may be clean also.'"-Matt. xiii, 26.
     "The interior of man is not otherwise purified, than as he desists from evils, according to the precepts of the decalogue: those evils, so long as he has not desisted from them, and does not flee and become averse from them as sins, constitute his interior."- Ap. Ex. 939.
     "When the interior of man is purified from evils by his desisting from them, and shunning them because they are sins, then the internal is opened, which is above the interior, which is called the spiritual internal, and communicates with heaven; hence it is, that man is then introduced into heaven, and conjoined to the LORD.
     "There are two internals with man: One beneath and the other above. The internal, which is beneath, is that in which man is, and from which he thinks, whilst he lives in the world, for it is natural; this, by way of distinction, we shall call the interior. But the internal, which is above, is that into which man comes after death, when he comes into heaven: all the angels of heaven are in this internal, for it is spiritual; this internal is opened to the man who shuns evils as sins; but it is held shut to him who does not shun evils as sins. The reason why this internal is held shut to him who does not shun evils as sins, is, because the interior, or natural internal, before man is purified from sins, is hell, and so long as hell is there, heaven cannot be opened; but as soon as hell is removed, then heaven is opened. It is, however, to be observed, that the spiritual internal and heaven are so far opened to man, as the natural internal is purified from the hell which is there, and this is not affected at once, but by degrees, successively. From these considerations it may appear, that man of himself is hell, and that he is made heaven by the LORD, consequently, that he is rescued by the LORD, out of hell, and elevated to himself into heaven, not immediately, but mediately; the mediates are the precepts (ten commandments), . . . by which the LORD bade him who is willing, to be led."-Ap. Ex. 940.
     "Evil in man is hell in him; for whether we speak of evil or of hell, it is the same. Now, since man is the cause of his own evil, he, therefore, and not the LORD, brings himself into hell; for so far is the LORD from bringing man into hell that He delivers him from hell, in the degree that a man does not will, and love to be in his evil."-H. & H 545.
     "Man has the affection of truth when he loves the truth and is averse from what is false; he has the affection of good when he loves good uses, and is averse from evil uses; he has the affection of fructifying, when he loves to do good and to be service-able to others. All heavenly joy is in and from these affections, which joy cannot be described by comparison, for it is supereminent, and is also eternal." Ap. Ex. 943.
     "Into this state comes the man who shuns evils because they are sins, and looks to the LORD; and he comes into that state so far as he is averse from and detests evils as sins, and so far acknowledges in heart and worships the LORD alone, and His Divine in the human."-Ap. Ex. 944.
     "When, therefore, man shuns and is averse from evils as sins, and is elevated by the LORD into heaven, it follows of consequence, that he is no longer in his own proprium, but in the LORD, and that he then thinks and wills good. Now, whereas man as he thinks and wills, so also does, for every deed of man proceeds from the thought of his will, hence it again follows of consequence, that when he shuns and is averse from evils, he does goods, not from himself; but from the LORD; hence, now it is, that to shun evils is to do goods; the goods which man then does are understood by good works, and good works are understood by charity."-Ap. Ex. 946.
PROHIBITION 1882

PROHIBITION              1882

     THE Temperance, or, more properly speaking, the Prohibition movement is undoubtedly rapidly gaining ground in this country. Recently the State of Kansas followed the example of Maine, by enacting a Constitutional Amendment, prohibiting both the manufacture and sale of fermented liquors, and still more recently, Iowa, by a very large majority, has adopted the same stringent law. Encouraged by their success in those States the Prohibitionists are now actively canvassing and agitating the same subject in Pennsylvania, Ohio and Indiana, and the chances are about equal that they will succeed during the next few years in carrying their point, viz.: of having a Constitutional Amendment prohibiting the use, sale and manufacture of liquor, submitted to the vote of the people. If they succeed in this, the chances are very strong in favor of the adoption of the amendment, for while the majority of men in those States use more or less liquor, still such is the aggressively "moral" tone of the Prohibitionists, backed as they are by the Old Church, that the average-voter has not the courage to vote against what in his heart he believes to be impracticable, not to say wrong.


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     This feeling is clearly shown in the State Legislatures, a decided majority of whose members are by no means total abstainers, yet who have not the courage to vote as they believe and practice. They, as do also their constituents, seem to lose their freedom when this question is brought forward, so powerful is its sphere in this country at present, and it is only after a practical trial of the state of spiritual suffocation caused by the enforcement of such laws that they rebel and cause the law to be repealed or become a dead letter. That the spiritual cause of this powerful movement does not originate in Heaven, we think is clearly shown by two reasons. First, because it originates in and is mainly supported by a consummated Church; and second, because it is an attempt to violate one of the fundamental laws of Heaven-the law of freedom-an attempt, whether its promoters are aware of it or not, to reduce mankind to the state of spiritual slavery they were in previous to the Last Judgment.
     Say this movement is completely successful, by means of force in suppressing the liquor traffic-for by force only can it be suppressed-what follows? Already in the wake of it are springing up the Law and Order Societies, seeking to suppress all manner of even necessary labor, to say nothing of amusements on Sunday, whose Motto seems to be, "Man was made for the Sabbath." If these latter are right and successful, it would be but another step toward re-enacting the old Connecticut Blue Laws, and then why not fire and the sword to all heretics and unbelievers?
     We by no means assert that the Prohibitionists even think of carrying things so far; no doubt but that the majority of them think they are doing what is right, but we do assert that the principle on which they are working, the cause, if fully carried out would bring on mankind far greater evils than even the present great evil of intemperance.
     Let them preach as much as they see fit, but they have no more moral right to inflict their views on mankind by force than the Catholic or Protestant denominations would have to inflict their views by the same means.
"SATURDAY REVIEW." 1882

"SATURDAY REVIEW."              1882

     THE Saturday Review, the organ of the English Conservatives, notices at some length, Mr. Frothingham's article on "Swedenborg" which lately appeared in the North American Review. This is the first reference to the New Church which we remember having seen in the Saturday Review. This paper, strange to say, seems on the whole to have a much better idea of what the New Church claims to be than Mr. Frothingham has, with all his high sounding eulogies of the man, Swedenborg. The Review is surprised at Mr. Frothingham's endeavor to identify the New Church with the modern liberalism of which he is a prominent exponent. "We agree," it says, "with the reviewer that 'Swedenborg's ideas are quite unorthodox;' but heterodoxy is one thing and modern religious liberalism-which affects sublime indifference to all 'doxies'-is quite another."
     That notorious curiosity "The Memorial," is also referred to. The Review after quoting the petition in regard to "the attitude of the organized New Church, . . to other religions bodies," very naturally remarks that, "this looks rather like asking their Church, which holds doctrines, widely differing from those of most 'other Christians' to efface itself. "What appears to the Review "strange, not to say paradoxical," is the "bold suggestion" of Mr. Frothingham's that
     Swedenborg's followers have all along mistaken the true meaning of their Master's teaching when they turned a great philosopher into a seer and the founder of a sect. "The claim to angelic authentication "-which Swedenborg certainly made- "is really a drag on the doctrine," and the writer (Mr. Frothingham) proceeds to sum up the doctrines in a series of "truths," or "Divine commonplaces," some of which are commonplace enough, while others even if true, are so far from being either indisputable or undisputed that they are repudiated by the immense majority of Christians of every communion. . . . It is rather perplexing to be told that the doctrines of Swedenborg have in our own age become religious truisms, which form the burden of popular preaching and are enunciated from all more or less liberal pulpits.

     The doctrinal system of Swedenborg, the Review considers "a very peculiar one and certainly does not consist so exclusively of the cardinal doctrine of love to the LORD and the neighbor as to deprive Swedenborgians of any plausible pretext of continuing to maintain a separate religious organization of their own, as is concluded by the reviewer"-Mr. Frothingham.
     The Review regards Swedenborg as "the most eccentric, most devout and most incomprehensible of modern religious enthusiasts."
MOON'S ATMOSPHERE 1882

MOON'S ATMOSPHERE              1882

     "ON Wednesday, May 17th, 1882, occurred one of those astronomical moments which are to the observer as the very gold of science." . . . . "The sun was totally eclipsed" . . . In the valley of the Nile, some seventy miles north of Thebes, a body of Englishmen of science had stationed themselves, fully equipped with all the resources of modern science, for effectual observation." "The French observers, we are told, have obtained indications of the existence of a lunar atmosphere. This in itself is a result of singular interest and novelty, and if it should be clearly established, it will go far to give the eclipse of 1882 a place of distinction among recorded eclipses"-London Times.
     To the New Churchman the above fact is very interesting. Men of science in general have agreed that the moon has no atmosphere, that there is no air or water there, and, consequently, no inhabitants; and that it is "a dead planet," a desert waste; such as, in their opinion, this earth will in time also become. These "indications" of an atmosphere upset those theories, and make the "Man in the moon" a possibility even to the scientific mind. In the Arcana, Nos. 9232-9237, and Earths in the Universe, No. 111, we are informed that the moon is inhabited by a race of little people about the size of a seven-year-old child, who do not, like men of this earth, speak from the lungs, but from the abdomen, from some air there collected, for the reason that the moon is not surrounded by an atmosphere similar to that of other earths (non simili atmosphaera pro at aliae teltures).

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They have, however, it seems, something of an atmosphere, as they have some air in the abdomen. But this atmosphere differs so much in kind and quantity from our own, that it has hitherto remained undiscovered. If these "indications" shall be confirmed we shall have another confirmation of Swedenborg's many anticipations of modern discoveries.
     In A. C. 9237, he says, that the moons of Jupiter and Saturn are also inhabited; that the moons are earths like the planets; and wheresoever an earth, is, there are men inhabitants: "The angels also say, that an earth, without the human race, cannot subsist, because the Divine regards all things in an earth for the sake of man."
Title Unspecified 1882

Title Unspecified              1882



NOTES AND REVIEWS.
     Discovery and Conquest of the Northwest, with the History of Chicago, by Rufus Blanchard, contains a portrait of Hon. J. Y. Scammon, and quite an extended account of the New Jerusalem Church, by Dr. A. E. Small.
Title Unspecified 1882

Title Unspecified              1882

     DR. HOLCOMBE'S last work, The End of the World, is having a very large sale in England. Not only have the one hundred and fifty imported from this country, been disposed of, but an English edition has been issued, and six or seven hundred copies have already been sold.
Title Unspecified 1882

Title Unspecified              1882

     A new translation of Heaven and Hell is now being made under the auspices of the Publishing Society. It will be similar in form to the pocket edition of the Four Doctrines, "but with a more legible page." It will be sold in quantities for the low price of fifteen cents per copy.
Title Unspecified 1882

Title Unspecified              1882

     IT is proposed to change the name of the Convention's weekly organ from New Jerusalem Messenger to New Church Messenger, which was the title of the paper before it passed into the hands of the Convention and while published by the Rev. J. P Stuart, in Cincinnati, nearly thirty years ago.
Title Unspecified 1882

Title Unspecified              1882

     THE American Swedenborg Printing and Publishing Society has just issued a pamphlet edition of the Doctrine of Life, uniform in size with the Four Doctrines, published last year. A list and description of the publications of the Society is attached, and the whole is intended for gratuitous distribution. The Society is already receiving calls for it from all parts of the country.
Title Unspecified 1882

Title Unspecified              1882

     THE New Church Tract and Publication Society has just published a pocket edition of the Doctrine of Life uniform with that of the Heavenly Doctrine, recently issued. It is well printed and contains a full index. We hope the Society will continue its work of publishing pocket editions of the Writings. The Writings, pure and simple, are much better than any other kind of tract. The average man-made tract is nearly always superficial and frequently contains positive falsity of doctrine. The Church is flooded with popular tracts and it will take a great many pocket editions of the Writings to counteract their deleterious influence.
"NEW CHURCH REVIEW," JULY 1882

"NEW CHURCH REVIEW," JULY              1882

     THE second number of The New Church Review comes to us with quite a variety of contents. The opening article is a paper read be ore the Minister's Conference on "The New Church and the Received Text." The paper is subdivided into three parts: 1st. Historical. 2d. the Teachings of the Writings on the Subject. 3d. The Testimony of the Spiritual Sense. In the historical part the author shows that variations in the text occur in the earliest period of the Church. In the second he shows from the Writings that the received text, though it may have been changed in some minor particulars, it has not been mutilated; and in the third part, the testimony of the spiritual sense is adduced to show that most of the omissions in the Revised New Testament are not well founded; and he concludes with a scathing condemnation of the Protestant divines and scholars who produced the New Version, and of modern biblical criticism in general.
     The work of William H. Holcombe, on The End of the World, is next reviewed. His terrible denunciation of the evil state of the consummated Church are referred to, and appear even to be accepted as true, though the reviewer attempts to weaken the force of the book by attempting to show that the Old Church does not really embrace all who are nominally within the fold of its external membership. He also complains that the doctrine of the Second Advent and the Revelation of the Spiritual sense through Swedenborg, are not introduced in the beginning of the book, and that thus the ideas seem to be evolved from Dr. Holcombe's own consciousness. The reviewer fails to point out that such a mode of treatment would materially interfere with the partially concealed aim of the work, which seems to be to prepare the way for a new species of spiritism, which, to the mind of Dr. Holcombe, seems peculiarly adapted to New Churchmen. Dr. Holcombe thinks this new spiritism is a part of the Second Advent of the LORD, and, therefore, it would not do for him to strongly present the doctrine that the Second Advent has already taken place in the Writings of Swedenborg. This disposition is also similar to that of those who believe the Second Advent is now taking place by influx, and manifesting itself in science, invention and modern progress in general, and hence they keep in the background the doctrine that the Second Advent has already taken place by means of the man Swedenborg.
     The Review notices Herbert Spencer's book on the Data of Ethics, in contrast with Rev. Frank Sewall's essay on the Moral Law of Use, in which the utter materialism and atheism of the so-called modern philosophy of the day is shown.
     Words for the New Church, Nos. I-IX, draw forth some warm commendations, especially on the numbers concerning the Advent of the LORD, Science and Philosophy in the New Church, and the first number of the "Conflict of the Ages." The force of the doctrine of the State of the Christian World the reviewer attempts to weaken, by quoting some passages from the Writings, that few favor and live according to the doctrine of faith alone; but he forgets to state that the few mentioned in A. E. 233, are of so depraved a nature, that they cannot even go to hell, but are of those who are like burnt skeletons, covered over with some skin. Many others besides these few are lost from the ranks of the Vastate Church. The reviewer seems to think that no use can be performed by teaching to the New Church that the Old Church is consummated and dead, evidently forgetful that the New Church is constantly losing a large majority of its children by their lack of knowledge concerning this vital question, and thus they allow themselves to be swallowed up by the Old and defunct Church.


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     Whilst indorsing the doctrine of the LORD'S Second Advent, as taught in the Serial, the reviewer thinks that another side of the question has been left too much in the background, viz., The LORD'S Coming to man in the heart and life, and this Coming is only to those who believe in Him and do His commandments.
     Whilst agreeing with the Serial on the question of the Authority of the Writings, the reviewer says: "We are not aware that a single practical difficulty or danger has arisen in the history of the New Church doctrine or practice out of the acceptance or non-acceptance of the idea of infallibility of the Writings of Swedenborg as sources of doctrine. We do not remember a single instance where the decisions or conduct of the Church have diverged on this as an issue," p. 154. Whatever may be the reviewer's experience or memory on this point, we know that the experience of many others in the Church differ essentially from his. On questions of doctrine we know that ideas at variance with the doctrines taught in the Writings have been, and still are, promulgated by some in the Church, and when it comes to matters of practice, we know that some who have conscientiously endeavored to carry out what they understand the Writings to teach, have been reviled and slandered when no attempt was made to show from the Writings that they were wrong.
     A favorable review of the Swedenborg Library also appears, and these handy volumes are recommended to the Church for use in Sunday Schools.
     The Review closes with a brief notice of the Conference and Convention, and the opinion is expressed that "the Convention in its recent meeting has taken a new lease of life."
     Taken as a whole the Review is highly satisfactory. There are many excellent things in it, and it fills a place in New Church literature but imperfectly filled by the brief reviewers in our papers and magazines. The treatment of topics is very fair, and they seem to have adopted as their rule of conduct, the Divine law which holds sway in the heavens, which is expressed in the Writings that it is not angelical to think of the evils of a man and not at the same time of his goods. It is not probable that we shall ever all think alike, and it is useful to have what others think to be our weak points brought up so that we may see ourselves as others see us, and then, though we may not agree with our critics on some points, we may at least fairly consider and examine our opinions and faults in others' light as well as our own.
WINE QUESTION 1882

WINE QUESTION       JOHN ELLIS       1882



LETTERS TO THE EDITORS
     EDITORS NEW CHURCH LIFE:-From a communication received not long since, from a gentleman connected with your paper, the writer is led to believe that your periodical is a little more liberal than some of our New Church periodicals, and that you are willing that both sides of important questions should be heard in its columns; this, if correct, is creditable, and will commend your paper to the patronage of intelligent New Churchmen who are not afraid of the truth. The writer, therefore, takes the liberty of offering a few remarks upon your review of his recent work on the Wine Question. It is for the truth we should all seek.
     1st. You say-if the writer understands you correctly-that it is a fact known to all New Churchmen, that the same natural object in a correspondential sense, represents what is good and true, or what is evil and false; and, as you do not qualify the above statement, you leave us to infer that all natural objects which can be so used, have both a good and bad signification when used as food and drink-for such articles alone are under consideration. Now it seems to the writer that you could hardly have intended this after a full and careful examination of the subject. But if he is mistaken upon this point, he would like to inquire whether you think that the same substance in the same state and condition and applied to the same purpose or use, that is, properly used for nourishing the body during health, has ever both a good and bad signification? Again, do you think that all natural substances, without exception, which have been, or can be used as food and drink, have in themselves when used, both a good and bad signification? The writer, from your language, can but infer that you do, for upon such an assumption seem to be founded your chief arguments. If so, will you tell us what that is evil or false, is represented by a good healthy lamb that is without blemish, and by pure milk and good sound wheat meal or flour, when temperately used as food by a healthy man? Also, what that is evil or false is represented by pure unalloyed gold when legitimately used? The writer in his work clearly recognizes the fact that good uses can be abused, or applied to an improper use, and that the abuse and improper use may have a bad signification. On the other hand, can you tell your readers what, that is either good or true, is represented by the various filthy vermin and poisonous reptiles; or again by leaven and the various poisonous substances or uses, which, when used as food and drink, when taken into the stomach, or otherwise applied, harm and kill men, and which Swedenborg, in the Divine Love and Wisdom, declares were not created by the LORD, but that they originated together with hell? If such poisons, when thus used, have no good signification, is it not manifest that fermented wine, when used as a beverage during health, has none? for no substance has ever harmed and killed more of the human family than fermented or leavened wine, and it has done this in all ages, and is doing the same to-day. It is produced by the destruction of gluten, which nourishes the material body, and the perversion of sugar, which corresponds to spiritual delights, into alcohol-a well recognized poison-by the destructive action of leaven. The writer, in his work, recognizes the fact that poisons may be so applied as to perform good uses, and when so applied, they, or their use, may perhaps have a good signification.
     2d.     You take exceptions to the idea that there are two kinds of wine referred to in the Sacred Scriptures and in the Writings, and intimate, or at least appear to assume, that it is not true. That the ancients had two kinds of new and old wine, the one fermented and the other unfermented, is beyond question, for the various methods of manufacturing unfermented wines are carefully described by ancient writers, and even illustrated by ancient artists, and several of the various processes thus described by ancient artists, are successfully used at this day by manufacturers and experimenters; one process has been successfully tried by the writer himself. We know very well that there are two kinds of must-one unfermented and the other fermenting. Here, in the fact that two kinds of wine were actually in use among the ancients, and are in use to-day, is presumptive evidence that two kinds of wine are referred to in the Word and in the Writings. In Isaiah we read: "Thus saith JEHOVAH, as the new wine (mustum) is found in the cluster, and He saith, Destroy it not, because a blessing is in it" (lxv, 8); the cluster means charity, and New Wine (mustum), its goods and truths."-A. C. 1071.

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"Must;" says Swedenborg, "signifies the same as wine, viz., truth derived from the good of charity and love."-A. E. 695. Again we are told, "By the produce of the wine-press, was signified all the truth of the good of the Church, the same as by wine (vinum)."-A. E. 799. "Pharaoh's butler, in his dream, took the grapes and pressed them into Pharaoh's cup, and gave the cup into Pharaoh's hand." Liquor thus obtained and drank could not be fermented; yet in the - A. C. 5120, it is regarded as wine (vinum), and in the early part of the number it is so called.
     We have in the above passages, and in others which might be selected from the Writings and from the Word, evidence of a wine which never causes drunkenness, and which has a good signification. Of a very different kind of wine Swedenborg speaks in the A. E. 1035. "Falses from evil may be compared to such wine and strong drinks as induce drunkenness." In A. C. 1071, in speaking of Noah's drunkenness, Swedenborg tells us that wine denotes faith derived from charity and what appertains to it; the wine to which he here refers, certainly is a good wine having a good signification; and yet in the same paragraph we are told that Noah's "drinking of the wine signifies his desire to search into the tenets of faith, and this by reasonings, is evident from the fact of his being drunken, that is falling into errors." Now we see from the above that good wine does not correspond to false reasonings and errors; therefore if this were a real natural history and Noah had been made drunk by drinking the wine, - it could not have been a good wine having a good signification, such as Swedenborg gives to good wine in the above paragraphs.
     Again, in the T. C. R. 98, speaking of the effects of the doctrine of "Justification by faith alone" on the clergy, Swedenborg says: "And since they are intoxicated in all their thoughts by that doctrine, Just as if they had drunk of the vinous spirit called alcohol, therefore in such a state of inebriation they cannot discern this most essential tenet of the Church, viz.: that JEHOVAH GOD descended, and assumed the Humanity." There is no allusion to excess here-it is drinking of the vinous spirit itself; which produces physical and mental inebriation, as the above doctrine does spiritual inebriation.
     The writer does not think that your representation of the views of the total abstinence men in the New Church is correct by any means. We recognize as clearly as you do that evils come from within-from the loves of self and the world; but we recognize, perhaps more clearly than you do, Swedenborg's positive teachings, that there are good and evil uses in the world for sustaining the body of man, and that the disposition to use evil uses or poisonous substances for nourishment for the sake of the sensual gratification they afford, comes from within-from the evil loves alluded to above, and that all genuine reformation must come from stopping the external transgression. It is against the gratifying of the two evil loves in external life that reformers contend and the New Church reformer strives to teach and lead people to shun evils as sins against God.
     You say that any scholar "conversant with the Hebrew of the Bible, or the Latin of the Writings, can readily see that Dr. Ellis' arguments utterly fail to establish his position." This is questionable, to say the least. Has the New Church ever had any man since Swedenborg's day, better acquainted with the Hebrew of the Bible than the late Prof. Geo. Bush, who, while believing that the Bible justified the use of fermented wine, at the request of Mr. Delavan, carefully examined this question, and was compelled by such an examination to admit that there was nothing in the Bible which would justify the use of fermented wine, and that the whole Christian World would he compelled to come to this conclusion. Have any other living men examined this question more carefully in the original languages in which the Bible was written, than Dr. F. R. Lees and the Rev. Dawson Burns, of England, who have spent years in examining critically every passage in the Bible referring to the subject of wine and strong drink, and have written a commentary of 44ff pages upon such passages? Yet these men, and a host of other Hebrew scholars, have come to a totally different conclusion from that expressed in your review.
     As to the Latin of the Writings, it would seem to be unnecessary to say more than that the present English translations have generally, if not always been made by men who believed it was lawful and right to use fermented wine for sacramental purposes and as a beverage; therefore, the writer thinks that we have a right to infer that the most critical examination of all the passages in the Writings referring to fermented wine and other intoxicating drinks, will not show as a whole, a result less favorable to the cause of total abstinence than the present translations. In fact, knowing as we well do how preconceived ideas may influence even the most conscientious translator in his rendering, it is reasonably certain that the cause of total abstinence will gain by a more critical translation, but it is not every Latin scholar who would be able to improve on the present translations, as you seem to intimate.
     In conclusion, the writer will notice one more point in your review, which justice to himself requires should be noted. You represent Dr. Ellis as assailing and attacking various New Church periodicals "in a very decided way." In reply to this accusation, the writer has simply to say that the late discussion of this question was not commenced by him, and in no instance has he been the assailant, and if in defense of principles which he believes are of vast importance to the Church which he loves and to his fellow-men, and sometimes, in reply to insinuations and representations which he regarded as ungenerous and unfair, he has "carried the war into Africa," for the sake of attempting to spike the guns of the assailants, or of turning them upon, the attacking parties, he understands that this is legitimate in a strictly defensive contest, such as that into which he has been drawn.     JOHN ELLIS.
SACRAMENTAL GATES OF THE NEW CHURCH 1882

SACRAMENTAL GATES OF THE NEW CHURCH              1882

     EDITORS NEW CHURCH LIFE:-I would like to be informed at what period of the history of the New Church (alluded to by the Rev. George Field) did "applicants for admission come and dictate and prescribe the terms and mode of their admission?" when they ought, which is true, to have "come inquiring instead of demanding;" and when the priests "unhesitatingly violated the truth" at the demand of a "thief and robber," who would not enter by the gates of order, making themselves criminal participants; and who, indeed, were worse; for they knew, whilst the ignorant criminals did not I had no idea that our New Church ministers, whose office is the highest on the face of God's earth, were of such a character-with the exception, however, of one; two others, who were like him, having gone to heaven.


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     And yet is it not possible that they may not be so wicked after all, and that Mr. Field stands alone simply because others do not consider his position tenable? Is it not possible that they may teach that it is according to order to receive the New Baptism before partaking of the New Holy Supper, and yet minister in this very matter to those who do not agree with them without violating in practice that which they teach? Why not, if the Writings are not so explicit as to render this rule of order beyond question, to those who look upon them as authoritative, and if the ministers gather from the Writings that there are degrees of order, and that in all cases the external order must be subordinated to that internal order by which each man becomes regenerated in freedom according to his quality as a man. If our ministers (and in being so they are the LORD'S ministers), believe that the Word as to both letter and spirit, calls upon them to teach order and to practice it, but yet exclude none from the LORD'S Table, worthy or unworthy, so long as they make no disturbance-to forbid not others because they "follow not with them;" do they not practice what they preach? There is an absolute order, the laws of which are never to be infringed (unquestioned by the rational believer in revelation) but there is also a transitional order, or rather a condition of equilibrium between order and disorder, by which' the LORD regenerates every one differently, and which operates by external modification and adaptation to various states, rendering some things allowable, for the purpose of leading it to a true stated order.
     I have myself received the New Baptism, nevertheless I partook of the Holy Supper in a New Church temple, before I was baptized anew; I never partook of it in any other. Now if the act was criminal, then am I forever lost? for I have never repented of it, nor do I ever expect to do so. It may have had a pernicious influence upon me, but I am not aware of it, although I must acknowledge that I have never yet seen that person who was not good enough to sit with me at the LORD'S Table; believing that if Divine Providence did not object to bringing him to it, I should not; and that if my fellow-sinner comes unworthily, it is not my affair, I have enough to do to watch myself. "Ignorance excuses," and where the Writings (which tell us this plainly) do not speak specifically, that is more than an excusable ignorance which declines to take even the minister's statement or interpretation as authoritative. It is following the example of the angels themselves, who say, "cause me to see" that your interpretation is a Divine command, when I will obey; and the would-be communicants may justly add: "Do not keep me from the LORD'S Table, which do see that I ought to come to, and it may be that in God's good time I may see that your statement of external order is actually the truth; for Divine Providence has made the Supper a sacrament to be repeated-not being convinced that Baptism is such, I dare not be baptized anew; at least, yet."
     In no case, would I have the freedom of any one violated. If Mr. Field believes that the Heavenly Doctrines do not teach this, then it is not only his right, but his duty, when not interfering with the freedom of others doing so, not to administer the Supper where his conscience tells him that it is wrong; when he is convinced that no one can be open to a holy, but always to an unholy influence, who partakes of it without having been baptized anew; and also that in no case can any one get into the New Christian heaven, except through that New Church baptismal gate first. The would-be communicant is also free to go elsewhere, to go to a New Church minister who is willing to administer it; and if he cannot find one, to go to an Old Church minister, and if he does not like that, to wait until he gets upon the other side of the grave, and see there if the LORD will give him to know whether he ought to repeat the initiatory rite once performed according to His direction, before sitting at His Table; or, on the other hand, find himself sent away to perdition as a "baffled thief and robber," by the inability of Providence to adapt itself to his state.
     To make good his position, Mr. Field must show that the words, "whosoever will, may come," and" whosoever cometh to me, I will in no wise cast out," do not mean in the spirit what they say in the letter, when applied to their external correspondence of the LORD'S Table; but that all who do not accept his interpretation will be "cast out."
     A neophyte may be very willing to acknowledge that the Old Church in which his Baptism in infancy was performed was and is a corpse, and yet firmly and religiously believe that the Divine Life penetrated to him, rendering the act a true Baptism, and not simply a spurious imitation of it, any more than his marriage in that carcass in his less enlightened day, which marriage he knows to be considered binding and valid in the New Church, and indeed everywhere out of hell.
     Mr. Field says: "Our only pattern and guide to our duty is given to us by the LORD Himself when He instituted this Holy Sacrament." This is granted wholly and unreservedly. Let us then try to understand the account even in the letter by its unfolding from the LORD at is Second Coming. The twelve disciples, who represented the whole Church, were invited by the LORD to His Table to receive from His own hands the Bread and Wine into which flowed His own Divine Life, and this before they were baptized in His name as Father, Son and Holy Spirit, but only in a Baptism which was about to give place to a higher, all being, however, means adapted to their states in order to assist them in their regeneration, and consequently leading them from a lower order to a higher. One of the participants represented a Church which repudiated even John's Baptism of repentance. It would be no answer to say that Judas had personally been baptized with the baptism of John, the only Baptism then given. We have nothing to do with Judas as a person, but with that spiritual sense of the Word which knows not "person" and is the true doctrine of the Church. The fact remains that the second gate of the Church was erected and passed through before the first had been moulded into that form by the hands of the LORD, which it never lost even in the vastate Church, and that there are sincere Christians who believe that it should only be passed through once, and that the LORD never suffered it to fall, and consequently there was no need of a new one of the same form to be erected in its place. We read the explicit statement that when the disciples were sent out at the First Advent to preach, they were commanded also to baptize; but we do not find that they were commanded also to baptize when they were sent out to preach at the Second Coming.
     It will be seen that I am not at all opposing Mr. Field's mode of order in uniting with the visible New Church. I am simply opposing his limitation of the Divine Order. True enough, "for an external, visible and organic Church there must be an open and external acknowledgment," yet it seems to me that for a comparative stranger to sit at the LORD'S Table, is in itself a pretty good external acknowledgment of his being favorably disposed toward it, in this the Church's infancy and whilst it is barred by the world.


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     A minister certainly "should hear as well as teach;" that is be baptized anew if he teaches that it is orderly. But to me it is evident that no New Church minister (and I believe that there are no better body of men in the world than New Church ministers, Mr. Field included) ought to keep closed that representative gate leading into heaven simply because the neophyte cannot "follow with him" through the external Church-gate, which after all is "only a sign," the use of which lies in the knowledge and application of the signification, and thereby putting himself by his policy of exclusion against the LORD'S endeavor to save according to their states all who are willing to be saved.
     For we find even learned and zealous believers in the Writings who look upon being baptized anew as disorderly rather than orderly; and should they be excluded from the LORD'S Table because they teach so? Mr. Barrett's position, as I understand it (having seen nothing of the discussion save what has appeared in NEW CHURCH LIFE), is that Spiritual Adultery is not committed in uniting with the visible New Church without a renewed baptismal ceremony; because the first Baptism was not with a dead Church, but with the New Church which had already come into existence nucleated in the Old; and as there was no abrogation of the initiatory rite as with the Jewish Circumcision it necessarily still remains. Therefore, when the Old Temple had so far crumbled that not one stone was left upon another, the two gates which led to it remained unshaken and in all their integrity. He might even cite in his favor the actions of the inspired Layman who took upon his death-bed the Eucharist from the hands of a Minister in the visible body of the Dragon. And if it be objected to this that Swedenborg knew that Ferelius was interiorly a New Churchman, whilst we can never know who are such; Mr. Barrett might ask why, then, according to Mr. Field's "law of order," did Swedenborg not become baptized afresh by the internally New Church Minister if only as a guide and an example? It is evident that Mr. Barrett's position requires to be assailed upon a different ground, and that would seem to be the quality of Christianity, "within and around" the baptized person during the administering of the Sacrament.
     But I maintain that even if we call the various denominations around us, the Babylonian Harlot and her abhorred Dragonish offspring, and that the Old Church is only a carcass where eagles are gathered together, we have no right to say that God's elect in it when they sit down to what they believe to be His Table, are only Ghouls preparing for a feast of cadaver. And if it be conceded that it is not, or may not be cadaver to them, then it is acknowledged that it is, or may be the LORD'S living flesh and blood which they assimilate; all that is cadaverous being eliminated by His Omnipresent life. And if it be so in the body of a dead Church without renewed Baptism, why may it not be in the body of the Living Church? If it may be, then no man has a right to stand with his hand upon the bolt, barring the correspondent of the universal Will-gate which leads into heaven, because he who comes to it believes that he has already passed through the correspondent of the Understanding-gate into the Church, and dares not conscientiously pass through it again. Nothing but a verdict of Theological Insanity can hold a minister guiltless in such a case.
     The sum and substance of our argument then is, that in all ecclesiastical matters appertaining to the visible and organized New Church, it is according to order that the Laity be subordinate to the Clergy where freedom, rationality and conscience are not interfered with; the doctrines which Swedenborg was commanded by the LORD to write down to be of absolute authority for both; but where the statements are not explicit no man's interpretations are to be taken as authoritative until they are seen to be true. Where, however, there is no explicit, or plainly implied annulling of any duty appertaining to any office, in no case must he who holds that office make exceptions himself so long as it is fairly held that those exceptions interfere with man's free and rational action. Where the conscience demands the making of exceptions not acceded to by the general body of the Church, the ecclesiastical office, Clerical or Lay, should no longer be held, because to hold it would be running counter to the visible order of the Church, and possibly be inconsistent with Divine Order, for no man is above error. The minister, therefore, who makes the acceptance of his interpretation of God's Word, either in the letter or spirit, the criterion or visible worthiness to sit at the LORD'S Table, plainly violates order himself. Still "ignorance excuses" even the Babylonish Priest-his heart not being evil.
A LAYMAN.
OLD CHURCH DEFINITION OF CHARITY 1882

OLD CHURCH DEFINITION OF CHARITY       O. L. BARLER       1882

     EDITORS NEW CHURCH LIFE:-Was it, after all, an Old Church definition I gave, in that paper read before the Ministers' Conference, recently held in Chicago? Your reporter of the Conference says so. I mentioned, incidentally, that it included "thinking and speaking well of others." The quotation was from A. C. 2384, as follows: "The life of charity consists in man's thinking well of others, and desiring good to others, and perceiving joy in himself, at the salvation, of others; whereas, they have not the life of charity who are not willing that any should be saved, but such as believe as they themselves do."
     I guarded well the definition of charity, and was careful to give nothing outside of the Writings, laying special stress on that definition that says: "Charity is a life, according to the Commandments." The best reply to the criticism, will be the printed essay itself:, as it will appear in the New Church Independent soon.
     The essay was read before the class consisting of Dr. Hibbard, the Rev. Mr. Benade, and the Rev. Mr. Tuerk, and passed in a "complimentary" manner even, and they ordered it read before the Conference, Mr. Benade remarking, "I like the spirit of the paper."
     Further on in the report, I am made to appear very silly, as not knowing, or not caring for the truth. And exception is taken to the statement that "what is truth to one is not truth to another," i. e., all do not see truth in the same degree, or in the same light. Some who are in simple good, read the Word and understand it in the sense of the letter only. Our enlightened author says: "It is truth to them, but not the genuine truth." It is not truth to the spiritual man-he has a better conception. Again we read:
     "Truths, which are in themselves truths, with one person are more true; with another, less true; with some, altogether untrue, yea, false."-A. C. 2439.
     "By truths, when the spiritual man is treated of, is to be understood what he believes to be truth, although in itself it may not be truth."-A. C. 2718.
     "Doctrines must needs be clothed with such appearances as are accommodated to human thought and affection, and yet are not in such disagreement with real truths, but that the Divine good may be in them," -A. C. 2719.


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     "Good is made various by truth; it is never altogether alike in one person and in another."-A. C. 4149.
     And "one person's truth cannot be transformed to another."-[Ibid.]
     "Truths, pure, are not given either to man or angel; all are appearances of truth. Nevertheless, they are accepted by the LORD as truth, if good be in them."- A. C. 3207.
     They may be fallacies, but "they are then not to be called fallacies, but appearances, and even truths, in some respects, for the good in them."-[Ibid.]
     "And truth with every man is actually formed according to the quality of every man's good."-A. C. 2261.
     "There is no truth but from good."-A. C. 725.
     If that be taken away "there remains nothing but words."-[Ibid.]
     I speak of all this, not by way of complaint, but to be set right if I have misapprehended the doctrine- I really don't know what I am talking about. I find no fault with a just criticism, invite it, rather, having much yet to learn.
     There is really "a difficulty in distinguishing between wood and truth; the same difficulty as in distinguishing between willing and thinking."-A. C. 9995.
     Now, in regard to the "no controversy" matter, and the evading "dispute," which led the writer of the report to say: "He, [O. L. B.], has no use for truth combatting," and "is not even conscious that the New Church has such truth revealed to it."
     This seems unkind in view of the facts, and in view of what was really said. In my conversation and intercourse with the people, I do not seek "to stir up controversy," but do give, freely and fully, as I have received everywhere, as the opportunity offers. I meet strangers on the railroad and elsewhere, and many have been the pleasant conversations I have had on the subject of the Heavenly Doctrines. But if, perchance, my stranger companion has no ear for these things-"nothing to put them in"-! do not behave so uncouth and ungentlemanly, as to force my religions convictions on him; I talk about "farms, and horses, and merchandise," and save my religious talk for those "who have ears to hear."
     In my pulpit duties and religious work, I know nothing but "the New Jerusalem," not inquiring after, or caring to know about the fallacies and evils in which the people are, only so far as knowing these things will help me to lead them into a better faith and life. I seldom find any occasion to rehash "the old doctrines," for any purpose, not even for ridicule.
     I recognize, and own with a gratitude not to be expressed, the revelation of spiritual truth by the LORD'S servant, Emanuel Swedenborg, and my life's delight is to learn the truth and share it with others, and give to others as much as they will receive, and not denying the truth in its true office of "combatting," the Writings teach me that there is a belligerent attitude that is not of the New Jerusalem. I read that truth without good is morose and combative: "It fights against all, and all fight against it."-A. C. 1960.
     But truth from good "is weak and gentle, patient and pliable," and "although it does not fight, yet it conquers all, never thinking of combat, or boasting of victory." -[Ibid.]
     "Truth, separate from good, creates strife; that so far as we can see, has no reward here or hereafter." "It is like a wild ass, and fights against all, and all against it, . . . it breathes scarcely anything but combats"-[Ibid.]
     Away with this spirit and give me a home in the wilderness, rather. But enough. I have not written the above with any doubt that, in the main at least, we do not "think alike" on this subject. If not, extend "charity," and show us the better way.
     CHICAGO, ILL.          O. L. BARLER.
STATE OF THE "NEW CHURCH LIFE." 1882

STATE OF THE "NEW CHURCH LIFE."       A. S       1882

     EDITORS NEW CHURCH LIFE:-I feel really sad to think that the Church of the New Jerusalem should be torn into fragments and divided into sects by a few sticklers over what they are pleased to call "Authority" and "Difficult Doctrines." when the facts are that no one within the Church calls in question the Authority of the Writings, and, as for "Difficult Doctrines," there are none; inasmuch as the Doctrines are true, and truth is self-evident. If charity prevailed, things would not be thus.
     That all men can be of one cast-iron opinion [perception] on matters of faith, is as impossible as it is for all men to be of one man; while at the same time to deny the Authority of the Writings would be to go out of the Church.
     I did fondly hope, when I sent you that communication on the above subject, and which you replied to in a very unfair, dogmatic and partisan spirit, that I might, in the hand of God, have been of use in restoring a better feeling and a more Christian spirit in the periodical literature of the Church, but I fear I am doomed to disappointment in your refusal to publish my reply to your criticism of my first article, which I sent to you in April. Whether your refusal to insert my last was because you felt yourself unable to reply to my statement, or that you considered my article unworthy of insertion, I shall not presume to say; but one thing I will say, without fear of worthy contradiction, and that is this, that your continually harp, harping on these subjects, is doing a vast amount of injury to the program of the Church.
     Take this one sentence alone, "The LORD makes His Second Coming by means of a MAN," etc., and properly digest it, and you cannot but see that this sentence of itself overthrows all your dogmatic teachings on the subject of "Authority." Mark well: it does not overthrow the Authority of the Writings, but it overthrows your dogmatic teachings thereupon.
     I very much fear, indeed, that you are more in the habit of going down into Egypt for the horse and to Assyria for the chariot, than in looking to the name of the LORD our God; otherwise, why should such an unseemly, let alone unchristian criticism of Mr. Rogers' temperance sermon appear in the "LIFE?" My heart bleeds for you, but it bleeds more for the injury you are doing the Church.
     Again, I have just finished reading Mr. Field's reply to Mr. Barrett, and it pains me much to look at two men of their calibre, fighting over and about a thing that has no existence whatever-they seem both to see this, and yet they do not seem to realize the fact; hence, they continue fighting about their own phantom. There is no such a thing in existence as the "Old Church," or Old Church baptism, either; it is true, that the descendants of the first Christian Church (which Church is a long time dead, and has passed away) still adhere to the ritual, etc., of their forefathers, but they are not the Old Church-they are Christian Gentilism, and as such we fondly expect to see them draw nearer and more near to us, till they are fully initiated into the Church of the New Jerusalem, which is now descending from God out of heaven. Oh! that our leaders would look more to the LORD and less to Egypt and Assyria; then, without a doubt, would the Church grow apace, but not till then.
     MILDMAY, ONT. -     A. S.


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MISSIONARY WORK IN IOWA 1882

MISSIONARY WORK IN IOWA       J. J. LEHNEN       1882

     EDITORS NEW CHURCH LIFE:-On the 25th of May I set out to make a short missionary trip to Polk County and the city of Des Moines, in our State. I arrived at the home of our Brother Henry Graeber, near Crocker Station, and remained until Monday, the 29th; preached on Sunday, the 28th, in the school-house, near Crocker, distributed tracts and baptized the youngest child of Brother Graeber. It was very rainy, and I could not visit any of the German friends of Mr. Graeber. I continued my journey on the 30th to Des Moines, to visit a few receivers and readers of the Heavenly Doctrines there; visited also the German Lutheran minister; got into a strong discussion with him on religious points, where I found him in the great and confirmed darkness of orthodoxy, so much so, that he said that the New Church Doctrines will destroy all Christian principles. A brother minister of the same creed, who visited him and heard the conversation, seemed, however, not fully to agree with this zealot and received a number of tracts from me. A great agitation is going on at present on account of the new license law, to be voted for next month, prohibiting the selling and use of any spirituous liquor inside our State.
J. J. LEHNEN.
     NORWAY, IOWA, June 12th, 1882.
AUTHORITY 1882

AUTHORITY       E       1882

     EDITORS NEW CHURCH LIFE:-G. F. S., in the Messenger, July 12th, seems much troubled about the question of Authority, holding that the acceptance of that doctrine takes away man's freedom. He advances, as a proof that, the LORD does not sanction this heresy, the startling assertion that He has not given to the world a single, complete and perfect copy of His Divine Word. After admitting that it may exist complete in fragmentary portions, and that it must be the work of men to collect these fragments, he makes the really astonishing statement that "even then the absolutely per feet letter of the Word will not be attained, so as to shut off all further study and progress in perfecting it."
     Really the New Age is dawning or rather is blazing with noonday splendor, when it is asserted that men can perfect the letter of the Word of the LORD.
     The reason given by G. P. S. for the imperfect state of the letter of the Word is that, in this condition it "does not compel us by its absolute and manifest perfection to see, and so force us by infallible authority to accept its divinity." Reasoning from this remarkable statement we presume that a perfect text-book on mathematics is a harmful thing to have about, because it demonstrates mathematical truth so clearly as to take away man's freedom.
     G. F. S. shows very plainly that he does not know what Authority in the New Church really is when he asserts that it is an attempt to build up a faith of "what one holds because another has asserted it." G. F. S. has evidently got Popish Infallibility mixed up with New Church Authority, and sadly mixed at that. New Church Authority is for a man to rationally see that the Writings of the New Church are the internal sense of the Word; if he rationally sees this, he will also see that therefore they must be Divine Truth, and seeing this he has no other course than to accept them as coming with Divine Authority. The true man of the Church accepts nothing because "another has asserted it."
     In the Appendix to the Brief Exposition, No. 117, after stating that humanity would have been totally lost had not the LORD come in person when He did, occurs these words: "The case is similar at this day; wherefore, unless the LORD come again into the world in Divine Truth, which is the Word, no person can be saved." At the conclusion of THE INTERNAL SENSE of the first chapter of Genesis, A. C. 64, occur these words: "This then is the internal sense of the Word-its "very essential life." What is the internal sense-its very essential life? Let G. F. S. ponder on this question. E.
BAPTISM 1882

BAPTISM       G.P       1882

     EDITORS NEW CHURCH LIFE:-I have read with a great deal of interest the discussion in your columns in respect to re-baptism. It may not be amiss to give a little practical experience, for facts speak louder than words.
     I was introduced by infant baptism into the Lutheran faith, but that faith made so little impression, that in after life I did not scruple to consider religion, as it had been presented to me, as an utterly useless equipage.
     After passing through various states of belief, induced by reading infidel works, I had settled my mind on the views of Giordano Bruno, when I was introduced, at the age of forty, to the Writings of Emanuel Swedenborg, who was commissioned by the LORD to inaugurate a new and final dispensation.
     When the introduction of a new state takes place, there must also at the same time be a removal of old states. It was thus, at the Last Judgment, in 1767, when all the representative societies in the World of Spirits, which were based on a wrong idea of God, were dispersed.
     After I came to see the necessity of this, I had no difficulty in apply in the law to my individual case. Although I had believed that since by Infant Baptism I had been introduced into the nominal Christian Church, it would not be necessary to repeat the rite in the New Church-nevertheless I came to realize that by the first Baptism I had been introduced not in a living but into a consummated Church.
     After calm consideration I could not see why Ii should refuse to obey the invitation of our LORD, "Come and be baptized." I can assure every one that the effect was most beneficial in every respect.
     BAY, ILL.     G.P.
Title Unspecified 1882

Title Unspecified              1882

     EDITORS NEW CHURCH LIFE:-The writer of this is temporarily a resident in your city on his employer's business, and has the high honor to be a member of the New Church, and earnestly desires to see it prosper and its glorious truths disseminated. Having had the privilege of worshiping and mixing with the members of the "New Jerusalem Society of the Advent," I would like to bring under the notice of the latter the following for their consideration:
     In June, 1880, I commanded a steamship plying between San Francisco and Portland, Oregon, and the pastor of our Society, the Rev. L. G. Jordan, whose health had not been good for some time previously, was induced for change of air to make a voyage, but the principal inducement actuating Mr. Jordan was to see seven or eight Germans who had written to him some time before that, stating "they had accidentally fallen upon some New Church Works, and had been some time studying the same, and were desirous of forming a Society." These gentlemen lived in a place called Vancouver, Washington Territory, twelve miles from Portland, with which city there is frequent and rapid communication. Upon Mr. Jordan's arrival at Portland he wrote to them, and ultimately a meeting in my room in the steamship was held.

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I was very much struck with the intellectual, earnest appearance and demeanor of these German gentlemen. After a lengthy conference, Mr. Jordan told them (in effect) "that he hardly thought them advanced enough yet to justify the formation of a Society," but arranged to send them a number of the works and a future correspondence.
     Mr. Jordan's health became so precarious that at one time his life was despaired of, necessitating the resignation of his pastorate. I am happy to say that in a measure he has recovered, but it is not thought advisable by his medical advisor and friends to again, for some time, engage permanently in the ministry. He is now engaged in other pursuits, but on Sundays ministers to a small Society in Oakland. My ship shortly afterwards was transferred to another station, and I temporarily lost sight of the matter, but have never forgotten it, and I do not think I ever will. I am induced to bring this before your Society and Seminary, through your paper, as the best vehicle I know of, and I will as briefly as possible give my reasons for so doing and a few remarks upon the same.
     I see here in this great city a prosperous united Society, and a Theological Seminary conducted by a Faculty second to none, about to send forth a number of earnest, zealous, thoroughly taught young gentlemen, who have devoted themselves to the LORD'S work. Now, where would there be a better field for one or two of them than Portland, Oregon, and Vancouver, Washington Territory?
     In Portland there is at present (that I know of) Mrs. Hutchins, and Mr. Theilson (and large and interesting family), Chief (civil) Engineer of the Oregon Railway and Navigation and Northern Pacific Railway Companies, who are zealous, well-read members of the New Church, thoroughly conversant with the Doctrines.
     In Vancouver there are eight or nine German gentlemen, and if I mistake not all have families, and we are all cognizant of the fact of unity in religious matters of the Germans in their domestic relations.
     There is the nucleus of a Society. And who can fore-tell what, with the LORD'S blessing, may be the result?
     I respectfully suggest that this matter be brought to the notice of your Society and Seminary, and ask pardon if I remind the latter that their privileges and opportunities being so great their responsibility is as great.
     I further respectfully suggest that communication be made with Rev. L. G. Jordan, care of Colonel D. Wilder, County Clerk, City Hall, San Francisco, California, asking him for the addresses and names of the Vancouver people who wrote him, and whom he afterward saw, telling Mr. Jordan the object of the letter and asking his co-operation, and I will guarantee that he will gladly do so. Then communicate with all these parties; and I firmly believe that a Society could be inaugurated, with properly taught men at its head, and the good LORD'S work advanced and the true love to the neighbor shown.
NAUTILUS.
                PHILADELPHIA, June 28th, 1882.
Title Unspecified 1882

Title Unspecified              1882

     "THE Writings of Swedenborg are essentially doctrinal, and the New Church is that which alone a Church in this dispensation can be, a doctrinal Church. Turn to whatever page of this divinely-commissioned author you will, you find that it is all definite teaching of high truths; in a word it is all doctrines. Every memorable relation is a crystal of doctrine, and it is true on the spiritual and intellectual side, as well as true in the facts of personal intercourse in which the doctrine is embodied. Every exposition of the spiritual sense of the Word is an unfolding of the letter into a spiritual doctrine.-Pr. Wilkinson, in "Morning Light."
News 1882

News       Various       1882



CORRESPONDENCE AND NEWS.
     SNODLAND, ENG.-As our American friends have had a description from an English paper of the ceremony of laying the foundation stone of a New Church in Snodland, Kent, raised by the kindly zeal and munificence of a truly good New Church lady, who was taken to Heaven before the completion of her philanthropic design, I thought they may be interested in a short account of the dedication, at which I was present, yesterday, June 27th. Our party, from London, who were greeted on arrival by many New Church friends already assembled, were most cordially welcomed by the Misses Hook, having received invitations on cards beautifully illuminated, headed by an engraving of the church, in gold, and inscribed with a few appropriate texts and mottoes from Swedenborg. The Rev. Dr. Bayley officiated, assisted by the Rev. J. J. Woodford, the resident, and five other ministers. Dr. Bayley, in a forcible and ably-delivered sermon, after giving precedence to the highest objects of the meeting, alluded, in affecting terms, to the departed founder and the good work which she and her son had initiated, eliciting many tears from the eyes of those who had well known and loved Mrs. Hook, and his idea that it may be her spirit was present in sympathy, seemed almost more than a suggestion.
     The service was conducted with much solemnity, music adding a charm, and all availed themselves afterward of the opportunity of admiring the compact little church and its charming altar and stained-glass windows, divided into three compartments, to the loving memory of father, mother and brother, and placed there by the three devoted daughters who survive.
     We returned to a splendid collation, which was so profusely adorned with those most precious of the Almighty's creations-flowers-that one was almost tempted to believe that not even Heaven could produce fairer surroundings. A stroll through the village, which owes so much to these good people, and a tea-meeting in the school-room ended a most enjoyable day.     B.

     PHILADELPHIA.-AS the management of the LIFE is not rich enough yet to own a Hoe press and an establishment, they have to content themselves with folding and wrapping the monthly edition of the paper at the houses of friends, of whom, fortunately, they have no lack. The night "the paper is folded" generally takes the form of a "working social," as the Young Folks' Club do all the work. The reporter's duty on those occasions is to sort the papers into mailing bundles. Well, the evening the July number was mailed, he was performing his task, while around a long table was a goodly array of the young people busily working, and it must be said, talking, too. The reporter, with an armful of papers, was mentally muttering, "California," "Europe," "Texas," "Canada," and other places, as he deposited the papers, when suddenly he awoke to the fact that he was being addressed by all the others present, his attention being called by having several folded copies thrown at him. "What's the matter?" asked the dazed scribe. "What do you mean by sending out such a report of our Club picnics?" "You ought to be ashamed of yourself." "-make people believe we didn't have a good time." "Broiled-stewed." "Nothing brilliant said or done." We'll discharge you," was among the answers in a chorus, and followed by another volley of papers. In vain the luckless reporter protested-he "was only in fun;" he only succeeded in making peace by promising not to do. so any more.


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     All this is a preface to recording a picnic by the same set on the Glorious Fourth. The picnic was held on a hillside in the upper part of the Park. The day wasn't very hot. It rained a little(?). About three o'clock the party came home, and after putting on dry clothes finished the day and evening in the parlor of the hospitable house of one of the members. The affair was very pleasant, especially the appendix.
     The new Temple of the Broad Street Society is progressing rapidly; the walls of the main building are up, and the roof nearly ready for the slaters, while the walls of the Sunday School and library building are about half completed. The two structures, when finished, will rival the finest church building in the city.
     The British bark Emanuel Swedenborg arrived at this port a few days ago. The captain reports that while becalmed about fifteen miles from the entrance to Delaware Bay, a vast cloud of mosquitoes settled on the vessel, and so vicious were they that the crew had to seek safety and spend the night up in the rigging. A reporter of the Record is responsible for the story. Whether the name of the vessel had anything to do with the assault, is a matter of conjecture.


     CHICAGO, ILL.-The congregations on the West and North Sides continue to hold church services as usual; the Sunday School, however, is suspended for the summer. The Hebrew class is still held.
     The LIFE for July has been read with unusual interest, and many are the commendations the reporter of the Conference and Convention receives.
     Mr. and Mrs. Swain Nelson celebrated their silver wedding on the 17th of July.
     The annual picnic, which was to have come off on the 18th, has been postponed on account of the mysterious disappearance of one of the younger boys of the Society, which has cast a gloom over all, both young and old. It is feared that he has been foully dealt with. Z.
July 19th.
URBANA UNIVERSITY COMMENCEMENT 1882

URBANA UNIVERSITY COMMENCEMENT              1882

     THE Board of Trustees held their annual meeting in the College Library, Monday, June 27th. Present: Messrs. Dr. Murdock, Espy, Niles, Smith, Ring and Sewall, of Urbana; also, Messrs. Wayne, of Cincinnati, and Allen, of Glendale, Ohio.
     Mr. J. Young Scammon, of Chicago, was re-elected for another term as Trustee. In place of the Rev. Chauncey Giles, whose term expired Mr. M. G. Brown, of Cleveland, was elected Trustee. Dr. Thos. G. Moses was elected Treasurer of the University, and Dr. Hamilton Ring was re-elected Secretary.
     The Treasurer reported over $54,000 endowment funds, invested in first-class securities, and other investments and securities amounting to nearly four thousand dollars more. Some four hundred dollars has been subscribed to the endowment and sustaining funds in the past year. The Librarian reported about fifty volumes added to the library. No change was made in the corps of professors.
     No degrees were conferred this year, but an interesting programme of exercises by undergraduates was given in the presence of the Trustees and a large audience of visitors at Lyceum Hall, on Wednesday morning, June 28th.
     The exercises opened by the overture from Poet and Peasant, was followed by reading from the Word and prayer and the chant, "Thy Word is a lamp to my feet," after which followed the exercises, which were participated in by Messrs. John C. Moses, Francis B. Cabell, Maurice L. Smith, Francis B. Niles, Chas. G. Smith, Wm. V. Moses, Wm. S. Sowles and Grafton Fitzpatrick, all of Urbana.- Messrs. Lowell F. Hobart, Albert French and Stanley M. Lawson, of Cincinnati, O.; Ambrose E. Helmick, of St. Paris, O.; Waltex Wheaton, of Pomeroy, O., and Ira W. McGlaughlin, of Westville, O. The anthem, "When the LORD shall build up Zion," and the Benediction, closed the ceremonies.
     The enrollment in the Urbana school, during the past year, numbered eighty-five students and pupils, of whom twenty-five were in the college and grammar school and the remainder in the girls' school and primary.
     The Holy Communion was administered in the church on the last Sunday of the academic year, on which occasion the sanctuary was beautifully adorned with flowers. Tuesday evening, Dr. and Mrs. Hamilton Ring gave a brilliant reception in honor of their son's, Mr. Wm. F. Ring, recent marriage. Many college guests and a number of visitors from abroad were present and enjoyed a delightful evening.
     The fall term of the College opens on the last Wednesday in September. The President, the Rev. Frank Sewall, may be addressed in Urbana, Ohio, during the summer, as letters will be forwarded to him if he is absent.
Title Unspecified 1882

Title Unspecified              1882



NEWS ITEMS.
     A society has been organized in Natal, South Africa, membership of twenty-four.
Title Unspecified 1882

Title Unspecified              1882

     AMOS T. HALL, a prominent New Churchman of Chicago, has passed into the spiritual world.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. E. C. Bostock, of Chicago will remove to Philadelphia in the autumn, to take charge of the Preparatory Department of the school under the control of the Academy of the New Church.
Title Unspecified 1882

Title Unspecified              1882

     A CORRESPONDENT states that the Society in Denver, Col., is very small, the congregation numbering less than twenty, where are about twenty pupils in the Sunday School. Services have been suspended until the 20th of August.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. J. E. BOWERS has been doing missionary work in Canada during the summer. On Sunday, July 16th, he visited Mildinay, Ontario, and administered the sacrament of the Holy Supper and the rite of Confirmation. About the 16th of August, Mr. Bowers will start on his fall tour through Pennsylvania.
Title Unspecified 1882

Title Unspecified              1882

     THE chapel of the New Church Society in Vineland, N. J., is undergoing extensive alterations, which will greatly improve its appearance. A repository for the Word has been added and the windows have been stained. An unsightly tablet has been removed. We learn also that the chapel is no more to be rented to Old Church congregations, but that New Church services are to be renewed.
Title Unspecified 1882

Title Unspecified              1882

     Mr. RODGERS says that so far as he can judge, "the business of the General Convention and the manner of its transactions are very much on the lines followed in the English Conference." But of the two, he thinks "the Convention is somewhat quieter and wastes less time in mere talking and transacts more business in the same period" than the Conference.
Title Unspecified 1882

Title Unspecified              1882



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NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, SEPTEMBER, 1882.
     THE Messenger states that the Boston Society, being dissatisfied with the time set for the next meeting of the General Convention, which is to be held in their city on the 29th of June, has made application to the Executive Committee to have the time changed to an earlier date. Surely our contemporary must be mistaken in this matter; for we cannot believe that a local society should take upon itself to interfere with the time of the general meeting of the Church, and it is the more incredible from the fact that the time of the next convention was not decided upon hastily without due consideration, but the question was weighed most carefully and canvassed at length in all its aspects, and it was found that the interests of the Church could be best promoted by holding at the time determined upon. It was found that an earlier date, while convenient to a few wealthy members of the Boston Society, would be decidedly inconvenient to almost every one else. If it is designed that the next convention shall be a fair convention, one in which all parts of the Church will be as far as possible fully represented, and in which all the members, no matter how much they may differ in opinion, will look upon each other as brethren, then let us not begin by sacrificing the interests of the many to the few. But if another "Portland Convention" thought desirable, then by all means let as inconvenient time as possible be chosen. We cannot but think, however, that the Messenger has made some mistake.
Title Unspecified 1882

Title Unspecified              1882

     THE agitation in England of the question as to the principles which should guide in translating the Writings of the Church has resulted in some startling developments in respect to the present London edition. It appears that the translators have been taking most unwarranted liberties with the text. Not only have they, through want of scholarship, made mistakes in rendering the Latin into English but, through their excessive desire to make the Writings more like other religious books, they have frequently produced a mere paraphrase of the original, which is not only not literal but not even respectable English. But worst of all, they have in some cases actually inserted, without the least note of the fact, whole paragraphs of their own manufacture and in other cases omitted part of the original! If such liberties should be taken with the works of any well-known writer as have thus been taken with the Writings, the whole literary world would rise in protest against such vandalism. But perhaps it is thought that the rules of literary honesty are suspended where the Writings of the New Church are concerned.
Title Unspecified 1882

Title Unspecified              1882

     THE fifteen largest societies belonging to the Convention are: Boston, with a membership of 654; Cincinnati, 232; Berlin, Ontario, 228; New York, 198; Portland, 149; Chicago, ---; Brooklyn, 116; Boston Highlands, 115; San Francisco, 110; Washington, 109; Philadelphia, 101; Pittsburgh, 95; Riverhead, 85; Bridgewater, 84; Providence, 83. The members of the Chicago Society is not given, but it is doubtless considerably over a hundred, having received an accession of 80 members, when the Hershey Hall congregation disbanded, and Mr. Mercer became pastor of the Chicago Society. The St. Louis societies, both the English and the two German, are not connected with the Convention. The same is true of the Frankford (Philadelphia) Society and also the Broad Street Society, of Philadelphia, of which the Rev. Mr. Giles is pastor. The latter is said to be quite large and would probably deserve a place among the fifteen large societies.
Title Unspecified 1882

Title Unspecified              1882

     IT has been most truly said that the Church in this country has not yet learned how to discuss. Discussion is crushed out of our public meetings as something highly objectionable, and any one who happens to oppose to some predetermined measure and to insist on his right of being heard is looked upon in the light of a disturber of the peace. Now, in reality, debate is to a public body very much as reason is to an individual. A public body in which all parties come simply to vote for or against predetermined measures, is very similar to an irrational and prejudiced person. When the Church has progressed so far that the brethren can come together and discuss fully and fairly the questions upon which they hold different views, then only will we have true harmony.
Title Unspecified 1882

Title Unspecified              1882

     THE Illustrated London News of July 29th contains a small engraving of the "New Jerusalem Church at Snodland, Kent," an account of the dedication of which was given in the last number of the LIFE. This church certainly seems to be a very handsome structure.


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Title Unspecified 1882

Title Unspecified              1882

     AMONG our articles this month, our readers will find one on "The Church Militant." This is a condensation of a paper with the same title which was read before the late meeting of the Ministers' Conference, by the Rev. John Whitehead. We take great pleasure in being enabled to publish this article, as it presents in a forcible and attractive manner, a subject which has been seldom treated of in print before.
CHURCH MILITANT 1882

CHURCH MILITANT              1882

     "THE reason why JEHOVAH GOD descended into the world as the Divine Truth was that He might do the work of Redemption, and Redemption was the subjugation of the hells, the establishment of order in the heavens, and after this the institution of the Church. The Divine Good is not competent to effect these things, but the Divine Truth from the Divine Good. . . The falses and evils in which the entire hells were and perpetually are, could not be attacked, conquered and subjugated otherwise than by the Divine Truth from the Word; nor could the new heaven which also was then made, be founded, formed and arranged in order by any other means; nor could the New Church upon earth be instituted by any other means. Moreover, all the strength, all the virtue, and all the power of God is of the Divine Truth from the Divine Good?"-T. C. R. 86, 87.
     From these things we learn that there are three grand operations necessary to the full establishment of the Church, each of which is accomplished by means of the Divine Truth combating. I. The hells must be subjugated. II. The heavens must be founded, formed and arranged in order. III. The New Church must then be established on earth. Thus we ace that the Church in its formation and establishment must be a Church militant, and to emphasize this phase of the life of the Church is the object of this paper.
     This truth combating for the establishment of the Church upon the earth takes two general forms: First, the conflict in the individual in his progress in reformation and regeneration; which work consists in shunning evils as sins against God and in the removal of evils and falsities from the mind and life. In proportion as the Church is established in the minds of individuals and ultimated in the life, it will also be established in general. Second, The conflict of the truth against falsity and evil will take a more general form in the world. The truth must be ultimated in organic forms. Those who receive it must unite together for the purpose of propagating the truth and for mutual support and counsel. Such organizations and those who are in the truth must come into conflict with other organizations which are founded on falsity and evil and which propagate them. The Church in general cannot be established without passing through such conflicts and combats, and in order to overcome in the battle the combatants must be armed with the Divine Truth from the LORD.
     This militant spirit of the Church is frequently treated of in the Word. It is described by the controversy between Moses and Pharaoh in Egypt, by the temptations and combats of the Israelites in the desert, and by their battles with the nations in the land of Canaan. The conflict that we must pass through in the establishment of the New Church is represented in the Apocalypse by the conflict of Michael and his angels against the dragon and his angels; by the judgment on the dragon and his beasts and on Babylon, and by Him that sat upon the white horse making war and smiting the nations. We can learn the particulars of this combat for the establishment of the Church by means of the internal sense of the above things; and thus we may receive practical instruction and guidance in the establishment of the New Jerusalem upon the earth.
     All those who can be saved out of the Old Church and come into the New Church, either in this world or after death ill the spiritual world, are represented by the sons of Israel in Egypt and by the Seven Churches of Asia in the Apocalypse. Whilst they are in the Old and have not yet separated from it, they are represented by the Israelites in Egypt who were oppressed by Pharaoh and his exactors; and also by the Seven Churches of Asia before they put away from themselves the evils and falsities against which they were warned.
     The sons of Israel in Egypt represent those who are in the goods and truths of the Church, but who are as yet infested by falsities and evils; which infestation is represented by the Egyptians afflicting the Israelites with burdens even till they rendered their life bitter by grievous servitude.
     The quality of those who constitute the remnant of the good in the Old Church is still more manifest from their description in the Apocalypse. It is said the Seven Churches signify all who are in the Christian world, where the Word is and by it the LORD is known, and who draw near to the Church.-A. R. 10. All the states of reception of the LORD and His Church are signified in the spiritual sense by the seven names.-A. R. 41.
     There are some from all these various states who will be gathered into the New Jerusalem, who will receive its Doctrines and apply them to life; but before they receive the truths and goods revealed and given to the New Church and they thus come into the Holy City itself, they must put away the falsities and evils which infest them, for to each Church words of warning are addressed which they are told to heed or certain evil things will come upon them. Before the Holy City can descend and those of the Seven Churches enter into it, the dragon and the woman on the scarlet beast must be overcome and removed, and thus the Church must pass through a severe conflict before it is fully established in the minds of men. So also before the sons of Israel entered the land of Canaan they underwent severe trials in Egypt and the desert, and afterward they had to expel the nations before they could dwell under their own vine and fig tree in tranquility.
     The first great struggle for the liberation of the simple good in the Old Church from the yoke of servitude to those in evils and falsities is represented by JEHOVAH bringing up the sons of Israel out of Egypt with great judgments. One striking peculiarity of this work is that the sons of Israel took very little part in the struggle; the work of liberation being done by JEHOVAH through the agency of Moses and Aaron, whilst the resistance came from Pharaoh, the Israelites and Egyptians being spectators and at times sufferers from the conflict.

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This struggle was for the possession of the Israelites, and hence it represented the LORD'S efforts to liberate His people from the toils of the false doctrines and evils of the Old Church.
     Moses represents the Divine Truth immediately proceeding from the LORD, and Aaron represents the Divine Truth mediately proceeding, and this latter includes both the Divine Truth in the letter of the Word and the doctrine drawn therefrom, and on account of this representation Aaron was given to Moses for a mouth. From these things it may be seen that the agencies on the LORD'S part for liberating the Israelites were perfect. He Himself was the originator of every command. The Divine Truth is in Him; it then proceeds from Him, taking more and more ultimate forms, until it appears in the letter of the Word; but even this is not sufficient to effect the liberation of His people, and therefore He also provides Divine Doctrine from His mouth which is as really and truly His as any other form of the truth, for Aaron spoke only what Moses commanded, and Moses commanded only what he heard from the LORD. Here, then, is a very practical lesson which we may draw from this fact, viz.: That the Word of the LORD and the Divine Doctrines of the New Church are the menus by which He will bring up His people out of Egypt.
     The instruction which was given to Moses and him to Aaron, and thence to the sons of Israel, was-First, Concerning God Himself, who is to be worshiped; for the first principle of the Church is the knowledge that God is, and that He is to be worshiped; His first quality which ought to be known is that He created the universe, and that the created universe subsists from Him (A. C. 6879). Second, The Divine Truth exists from the Divine Human, and the Divine Truth which is from Him ought to be received (A. C. 6881). Third, the Divine Human is the quality of the Divine itself, and this Divine Human ought to be approached and worshiped (A. C. 6883). Hence we may see that in the establishment of the New Church, the LORD JESUS CHRIST as the only God should first be taught and received, then that He is the Creator, Redeemer and Saviour, that the Church is from Him by means of the Word and the Heavenly Doctrines, and that He is to be worshiped in His Divine Humanity, in which alone He can be seen and approached.
     The next thing in order after the general truths of the New Church are taught to the simple good of the Old Church and are received by them, is to endeavor to separate them from the falsities and evils which infest them, and also from the organizations in which these falsities are taught and the evils abound, as well as from the false worship in which they are. There must be a full separation from the Old Church in all its forms, and this necessity is represented by Moses and Aaron going to Pharaoh and demanding that he let the sons of Israel go a way of three days into the wilderness.
     The first demand of Moses and Aaron for the release of the Israelites resulted in a still greater oppression of them, even so that they turned against Moses and Aaron and said, "Ye have caused our odor to stink in the eyes of Pharaoh and in the eyes of his servants, to give a sword in their hand to slay us." Even Moses complained to JEHOVAH and said, "Wherefore hast thou done evil to this people,.. . and from the time that I came to Pharaoh to speak in Thy name, he hath done evil to this people, and liberating Thou hast not liberated them." Pharaoh represents the great general false principles of the Old Church, and the Egyptians represent the subordinate falsities. Those who hear and receive the New Church Doctrines should be taught to abandon the general doctrines and worship of the Old, and thus a conflict will inevitably arise between the truth and falsity in their minds, from which at first they will suffer hard things, but in the end the falsity and evil will be rejected, as well as the worship which arises therefrom.
     We are taught in the Arcana: That the law from the Divine is the law of order, and the law of order concerning those in a state of infestation from falsities is that they should be infested to despair; and unless they are infested to despair, the ultimate of the use arising from the infestation is wanting.-A. C. 7166.
     Those who are in the Old Church and are yet in good are in a state of infestation from falsities and evils; but when the Divine Truth revealed by the LORD at His Second Coming is presented to them, and the first effort made to release them from their hard bondage, the infestation, instead of ceasing, is increased. This is really a good sign, for it shows that the struggle for freedom has begun in the mind, and it is our duty to encourage those who are thus struggling, and to lead them on to victory by teaching them the necessity of leaving the Old and of coming into the New.
     The process of separating the good from the evil, the formation of the good into a New Church, and the damnation of the evil, are represented by the signs, prodigies and plagues which were inflicted on Egypt. By an examination of these things in their internal sense we can procure some idea of the process by which the good are separated from the evil.
     In general the infliction of the plagues on Egypt represents the manifestation of the fallacies, falsities and evils of life in which the Church is at its end. By this manifestation the evil are separated from the good, for the evil confirm themselves in their way and the good reject the falsities and evils and receive more abundant truth and good in their place.
     It appears in the letter as though JEHOVAH through Moses produced the plagues, and therefore it might be inferred that the Divine Truth from the Divine Good produced the falsities and evils represented by the plagues. The reality is that the Divine Truth, when it is revealed to a vastated Church, only reveals the quality of the doctrines and life of the Church; it manifests the state of the Church; but the falsities and evils existed before; but because no light was present the evils and falsities were made to appear like good and truth. The new truth strips these falsities and evils naked and bare, manifesting them in their own deformity.

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The order of this opening up of the true states of the Church is described in the order in which the plagues of Egypt followed each other. It is manifest to the rational mind illuminated by the light of the Divine Truth, that after the good of the Old Church are instructed in the great general truths of the New, they must have the quality of their old doctrines shown to them, and the evils of affection, life and worship to which they inevitably lead manifested, or they will never desire to leave large and powerful bodies, give up social connections and reject all the organizations and worship connected with the Old Church. They must see the utter devastation of the Old: and it is the duty of those in the truth to unfold these states of the Old Church and teach them the necessity of leaving it and of coming into the New in doctrine, life and worship.
     Similar things are meant by the plagues mentioned in the Apocalypse as by those in Egypt (T. C. R. 635).
     From the explanations of chapters vii to xviii, we find the states of the Old Church described, the general states being that the Reformed Churches are in faith alone and in evils of life therefrom, and the Roman Catholic Church is in the love of dominion and in evils thence. We learn that these Churches are to be explored by the Divine Truth and their falsities and evils manifested, and when this is done the simple good will be able to separate from the Old and come into the Holy City, New Jerusalem.
     The doctrinals of the New Church contained in the explanations of these chapters of Exodus and of the Apocalypse show the order in which the Church is to be established, and also the means by which it is, to be accomplished. They are practical in their bearing, for they indicate the ways in which we must go in order to establish the New Jerusalem upon the earth.
     I. We must teach the essentials of the New Church to those who are yet in the Old. Whilst doing this we must remember that in the vastated Church the majority of the members are evil and will not receive the truths of the New. Again, the remnant of the good are in low and obscure states, and they must pass through many temptations before they can receive the New. We are also taught in the Writings that many of the good have not the strength of intellect and will to examine and throw off the incubus of the Old in this life. When we take all these things into consideration we must see that the work of gathering out the remnant of the good from the Old Church is a very gradual one, and must go on for many generations before it is fully accomplished.
     II. We must also show the quality of the Old Church, both as to doctrine and life. In this work we are not to look around upon the apparently good works that we see and take them as indications of states of genuine good. By such a course one could as easily prove that the Pharisees of old were good men, and yet the LORD condemned them and called them hypocrites and whited sepulchres full of dead men's bones and of all uncleanness. We must go to the essential doctrines which make their Church, learn their quality, and show that as these principles are false and destructive of the genuine understanding of the Word, they lead and must necessarily lead to evil. We must show to what evils they lead, beginning with the central evil, viz.: the destruction of all true ideas and faith in God; and they also cause the precepts of the decalogue to be disregarded as a means of salvation.
     III. We must teach the necessity of leaving the old doctrines and evils of life; and this involves the abandonment of the old organizations, societies and worship. How can any one who receives the New Church Doctrines consistently stay in an organization founded for the purpose of propagating ideas exactly opposite? How can New Church ministers advise any one to stay in these organizations without at the same time betraying the trust reposed in them as servants of the LORD and ministers of His Church? Must not those who receive the New Church Doctrines give up and reject the Old? Must they not reject the organizations which teach falsities opposed to the New? Must they not refuse to listen to false teaching and to worship false gods? How can they go to hear Old Church preaching and bow down to and worship three fictitious persons in turn as Gods and at the same time believe that they keep the first commandment, which says, "Thou shalt not bow down to them nor serve them?"
     To worship in the Old Church is wrong, and contrary to the Doctrines of the New Church for one of its members to do so. When Pharaoh saw that Moses was likely to succeed in going up out of Egypt for the purpose of sacrificing to JEHOVAH in the wilderness, he said to Moses, "Go sacrifice to your God in the land,"-which represents the desire of the leaders in the Old Church to have the simple good worship amongst them, and their aversion to allowing them to leave the Old and come into the New. What did Moses answer to this apparently "liberal" and "broad" view of the matter? He said, "It is not advisable to do so; for we shall sacrifice the abomination of the Egyptians to JEHOVAH our God; lo, we shall sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? We will go a way of three days journey into the wilderness and sacrifice to JEHOVAH our God as He hath commanded us."-Ex. viii. This is equivalent to saying, we will make a full separation from your Old Church organizations and worship, and we will go and worship the LORD in sincerity and truth where we shall not be infested by your false dogmas and worship: this will we do, for it is according to the Divine law and order. We will obey the LORD, who says, "Come out of her, O ye my people, that ye be not partakers of her sins, and that ye receive not her plagues."
     IV. The work of vastating the Church is done by the hells, but this fallen state is manifested by the Divine Truth from the LORD. The New Church, whilst showing the deplorable state into which the Old Church has fallen, at the same time offers the genuine truth which will re-establish the Church in the minds and lives of men. It comes to them with no uncertain sound. It proclaims the Second Advent of the LORD and the New Revelation in the Writings of Emanuel Swedenborg.

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Unless it proclaims these truths boldly, it will be powerless to stay the tide of naturalism and atheism, which is fast overwhelming the Christian world. The New Church truths, when disconnected from their source, will be incorporated into false systems and will thus be falsified and deprived of the good and Divine power within them. We must present the truth as from the LORD and not as mere human opinions, and then it will have power with those who are in good and who really desire the truth.
     Finally, the necessity of establishing the Church by the Divine Truth combating against falsities I and evils is manifest from the signification of Joshua, of whom it is said that "he was commanded to fight against Amelak,-that is, against falses from interior evil. This war must be waged by truth, which is made combating by the influx of Divine Truth. The Divine Truth itself, which proceeds immediately from the LORD, is not combating but pacific; for it is peace itself, inasmuch as it proceeds from the Divine Good of the Divine Love of the LORD but that this may be made combating, it flows in with such angels who are in an ardent zeal for the truth and good, and being excited from that zeal enter into combat; hence is the combating truth which is represented by Joshua. On account of this representation he was made leader over the sons of Israel after Moses, and introduced them into the land of Canaan and fought with the nations there."-A. C. 8595.
AUTHORITY VS. UNACCEPTABLE DOCTRINES 1882

AUTHORITY VS. UNACCEPTABLE DOCTRINES              1882

III.

     IN the Apocalypse Revealed 750 we read: "'Until the consummation of the age' means until the end of the Church (n. 658), when if they do not approach the LORD Himself and live according to His commandments they are left by the LORD, and when they are left by the LORD they become as pagans who have no religion, and then the LORD is among those who are of His New Church."
     We have only to look around on the manifest condition of life in the Christian world generally to see how accurately this statement applies to it; composed mainly of Pagans who have no religion. (Notice this "Pagan" of the doctrines as distinguished from the good religious Gentile.) More especially is this true of its younger portion. The young people of the present day care very little as a rule for any religion whatever. They may and very often do bear the name of some of the consummated sects, but for its doctrines they have not even regard enough to acquaint themselves with them intelligently. They have secured a place to go to, to see and be seen, keep up social life, etc. That is all. There is in it nothing of the earnest life of religion, as a sacred thing of Divine Authoritative binding upon their lives. They never think of it in any such light. As a religion it would suit them just as well if it were any other or none at all. There is with them "no Church because no religion." They may well be called civilized and cultured Pagans. There are, of course, the "few elect whom the LORD only knows" (A. C. 3898), that do not come into this category. They are the exceptions, but the rule is as we have described.
     We have in these facts the key to the fearfully ruined state of the marriage relation at this day; of its rapid and frightful disintegration; of the rapidly increasing ratio of separations and divorces to the marriages of Christendom. With this, as with all other relations, there has come to be "no Church because no religion." And since "marriage is according to the state of the Church with the contracting parties" (C. L. 308) it is not surprising that the divorce ratio is already in some Christian communities as great as one in every twelve and even seven marriages, and rapidly increasing. In the A. C. 2739 we are told that "at this day Conjugial Love does not exist." In the index to Posth. C.L. we are told "Conjugial Love no longer exists on earth, but it will be resuscitated with those who will be of the New Jerusalem." And in C. L. 82, "The LORD will gift with love truly conjugial those who embrace the Doctrines of that Church." We have it therefore from Doctrine that there are no conjugial marriages at the present day, and cannot be except in the New Church and with those who embrace its Doctrines. The modifying statement that they are exceedingly rare (e.g., C.L. 58) no more weakens the force of the Doctrine than the corresponding one of the "few elect whom the LORD only knows," weakens the Doctrine that "at this day in the Christian world there is no Church because no religion." They are to be taken in the same sense. There are all over Christendom a few unknown, simple good, in whom there is a capacity for some time receiving the New Church truth and life, and thence its marriage and all other good, true and blessed things it has to give. But its active, intelligent, conscious and visible reception is with those only who are "collected, initiated and instructed in its Doctrines and life; indeed, by virtue thereof. It follows that if there are to be any true marriages among us, the result must be attained by the instrumentality of the Doctrines regarding the true order of marriage, intelligently learned, and authoritatively, that is, obediently received and lived. And in this matter, as in all others in life, the guidance must extend to particulars. As in repentance, no wholesale acknowledgment can suffice for the individual correction of disorders and evils that is necessary to put the life into true heavenly order; so here.
     Many seem willing to acknowledge the generals of Doctrine regarding the conjugial relation, and yet do not know and are not willing to know, still less admit or obey, the fundamental particulars of which these generals are composed. Indeed, right here they encounter more unacceptable Doctrine than almost anywhere in all the teachings of the LORD to the New Church, so much so that in not a few cases they are afraid to have the work Conjugial Love in their houses. And yet this book is as much the LORD'S teaching to the New Church and as authoritative truth for its guidance in its most essential matters of life as the Arcana, Apocalypse Revealed, True Christian Religion, or any other. Indeed, by banishing the book as they do they by no means get rid of its unacceptable truths; for they encounter them everywhere in the Writings.

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Thus, one of the most unacceptable and least heeded of the Doctrines on this subject-that which forbids marriage of those of the New Church with those of another or no religion is not by any means confined to the work on Conjugial Love. In the A. C. 8998 such marriage is pronounced "heinous." And to make it clear who are included in the forbidden classes, we have statements all through the Writings that draw an external line of separation between the Old and the New, and now the only Christian Church, in its acknowledgment of the LORD alone and of the Divinity of the Word and its life of Charity therefrom (D. P. 259). All who are not in these essentials are not in the Christian religion, and of course are in another religion or none at all. (See opening extract of this paper.) This settles it. Marriages of those who are in the worship of the LORD, with those who are not in the worship of the LORD alone, are marriages with those of another religion if any, and therefore heinous. And that this comprises the mass of those of the consummated Christian world, all, indeed, except the "few elect whom the LORD only knows," is too evident to be reasonably questioned. For no one pretends that they worship the LORD alone. Still less and less every day do they even profess to believe in the Divinity of the Word. How then can any New Churchman deceive himself into imagining that they are of the same religion with himself! And yet such self-deception has become exceedingly popular among professed New Churchmen, from looking at appearances entirely aside from these essentials, as that they find men growing more and more tolerant-because really more indifferent; also showing more good sense-really from the influence which we are told the "rational truths of the New Church" will have to enable even "those in evils and falses to think sanely and live becomingly." (A. R. 936.) All these minor ameliorations in appearance are of no effect in making men New Churchmen when they do not even profess to accept its essentials in the worship of the LORD alone. It is necessary for our people ever to remember this, or they will be in danger of making fatal mistakes. In the matter of their marriage, no mistake can be more fatal than to think and act in forgetfulness of it by being led to marriages with civilized Pagans of the world around us-by Doctrine heinous and by experience miserable and fatal.
     But all is not done when the marriage is within the limits of our professed religion. It is only all the more to be guided by the principles of that religion. It will not do to ignore unacceptable truths, if the order and blessedness of a New Church marriage is to be obtained. And yet there is a class of truths that seem to be so unacceptable that they are nearly always conspicuously out of all our public teachings; few even of our ministers seem to have the courage to teach them. I have often experienced the difficulty that those must encounter who venture to do it. I have seen even in doctrine classes quick anger at their barest mention, when yet they lie at the very foundation, not only of the true marriage, but even of the salvation of the partners. For they are necessary to the right co-ordination of the elements not only of the marriage between partners but also of the heavenly marriage of the will and understanding in each one of them. It is true we see a great deal from our writers in general about the necessity of harmony, unity and freedom in marriage. But how often do we see them come down to the plain, square, particular teaching of the Doctrines, that the specialty of the husband is wisdom, and that of the wife is the love of the wisdom of her husband. The popular rage for equalizing (which means commingling) the functions of the sexes makes this so unacceptable a doctrine that it is very seldom touched upon in the light in which it is so strikingly put by the Doctrines. In all our multitudinous advice to married partners, who seems to dare to put it squarely thus: To the husband-You must see your wisdom reflected in your wife and love it there, and to the wife-You must hold your will subject to the wisdom of your husband. Yet that is the nay the Doctrines put it plainly and squarely. In Conjugial Love 88 we ready "Wisdom cannot exist in man but through the love of being wise . . . but when man has from that love procured to himself wisdom, and loves it in himself or himself for it, he forms a love which is a love of wisdom. . . . There are therefore with man two loves whereof one, which is prior is the love of being wise, and the other, which is posterior, is the love of wisdom, but this latter love, if it remains with man, is an evil love, and is called pride or the love of his own intelligence; it was provided from creation that this love should be taken out of the man lest it should destroy him, and be transcribed into the woman that it might be Conjugial Love, which makes him whole again."
     Here is plainly taught what must be the attitude of every husband toward the Conjugial Love of his wife as the medium of his salvation from destruction by his love of his own intelligence. On the other hand we are told (C. L. 125,) "The Church is first in the man and through the man in the wife, because the man with his understanding receives its truths and the wife from the man, but if reversely it is not according to order." Also (A. C. 266): "Since every law and precept derives its existence from what is celestial and spiritual, that being its true origin, it follows that this law of marriage does also, which requires that the wife who is actuated by desire appertaining to proprium rather than by reason (as the man is) should be subject to prudence." Compare 568, where the reasons for this necessity are given even more fully: "Because the female sex is so constituted that in them the will or cupidity rules over the understanding, such being the entire disposition of their component fibres and such their nature. The male sex, however, are so formed that their reason governs their organization, conferring on them such a nature, and hence the marriage of the two sexes resembles that of the will and understanding in every individual man. Now, since at the present day there is no will of good remaining, but mere cupidity, and still something in the intellectual or rational is capable of being formed, this was the ground of there being so many laws enacted in the Jewish Church respecting the prerogative of the husband and the obedience of the wife."

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Here we have no mere unimportant matters that may be attended to or not, as people are disposed. They are most vitally important ones, which must be heeded, not only that there may be an orderly and happy marriage, but even that either party to it may be saved. And yet how many New Church young men or women about to enter into marriage ever think of them, or have heard of them even?
     The popular sphere of woman's right's, a subtle phase of the Old Church faith alone, has glorified mere intellect, so that not only does the woman continually hear about the superiority of intellectual women and the inferiority of affectional women, but the man is led to glorify intellect in himself so far as to imagine that it is all he needs, and as a result he is led to a choice of the same in his selection of a partner, thereby risking the loss of the very conjugial principle for which alone his marriage has any saving value to him, and in want of it coming to love his own intelligence, of which we are told it was provided that it "should be taken out of him, lest it should destroy him, and transcribed into his wife as the conjugial principle to make him whole again." "Hence it is, that they who are in spiritual perception love women who are affected with truths, but do not love women who are in sciences; for it is according to order that men should be in sciences, but women solely in affections, thus that they should not love themselves from sciences, but should love the man whence the conjugial is derived."-A. C. 8994.
     Can we wonder that when principles so necessary to the existence of marriage are absolutely reversed in the popular thought and practice, marriage should be so increasingly unhappy and divorces correspondingly prevalent? The result cannot be other than as we see it-husbands in the adulterous love of their own intelligence instead of the lovely and pure conjugial of their wives; and wives fiercely bearing everything before their ungoverned evil desires, which they fancy the highest perceptions of the exalted femininity of the nineteenth century. It is impossible to make a more ruinous mistake than this popular exaltation of the wisdom and goodness of the men and women of the nineteenth century. It is the fruitful source of the evil state of the modern marriage. No man has any wisdom except as he learns it from the teachings of the Church, and no woman any goodness except as she receives it through her affection of that wisdom, leading to the voluntary subjection of her natural loves to its enlightenment.
     All the talk about the natural intelligence of men and purity of women only leads to the infernal inversion of the life in the ruling of the evils of the will over the understanding of the truth, a state which is nothing less than hell, whether between partners or in the individual lives of the partners themselves. The only way out of it for the man or woman is by the thorough realization of the teachings of the Church that all of our life is utterly evil and false, and the building up of a new will in the intellectual principle through these teachings received in the understanding. And the plainer this is taught and the sooner all our people, married or single, old or young, understand and obey it, the sooner will the New Jerusalem, with its light and blessedness, descend and fill their united or individual lives.
     More at another time.
SOME SOCIETIES 1882

SOME SOCIETIES              1882

     MANY of our once most flourishing societies are of late years suffering from spiritual apathy and coldness. The warm, fraternal feeling which once existed among the members is lacking; the old-time zeal for the work of the Church has passed away. In some cases, especially among small societies, the doors of the temple are shut and only opened when, at rare intervals, some stray missionary chances to visit the place. Or, worse still, the house dedicated to the worship of the LORD JESUS CHRIST, is rented or sold to some Old Church congregation and its walls resound to hymns and long prayers addressed to three gods.
     In the larger societies the external things of the Church are, perhaps, well enough kept up. Most of the people, when it doesn't rain or snow and when they haven't Old Church friends visiting them, attend services in the morning, and, if the minister is popular and preaches "easy things to understand," in an attractive manner, they listen to the sermon and admire it. They have heard the same things time and again before, and so the sermon teaches them nothing. But they go home well satisfied with themselves and their minister, and perhaps they may congratulate themselves on how delighted and instructed strangers must have been by the sermon.
     The Sunday School is also kept up and is possibly in an apparently flourishing condition. In many cases it is under the control of some energetic, business-like and wealthy layman. He is most likely fond of superintending things and of making neat little addresses, and of airing his peculiar notions before an audience incapable of criticising them. The school is perhaps quite large and well organized, consisting of numerous classes. There is seldom any difficulty in securing a sufficient number of ladies to act as teachers. Not all, by any means, of the children and young people of the society attend the school. Some stay at home and others go to Old Church Sunday Schools. A large proportion of the pupils, sometimes more than half, are of Old Church parentage. The exercises are made as interesting as possible. A large library of highly exciting story-books, including the Frank-on-the-Gunboat series and Oliver Optic, is at the command of the pupils. Numerous prizes and rewards are offered for regular and faithful attendance. Doctrinal teaching is severely reprobated. The children come there to be amused, and not to be bothered with doctrine.
     But popular ministers and popular Sunday Schools are expensive, and so at intervals meetings of the members are called and the enterprising an d rich laymen who are on the Church Committee make eloquent and ardent appeals for money. They state, quite truthfully, that unless money is forthcoming they will be obliged to dispense with their popular minister and popular Sunday School, and when the popular minister asks for higher salary or when he is offered more money by some other congregation, then, in truth, the appeals for pecuniary contributions are most earnest of all.

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But in spite of the large Sunday School (of strangers) and the large congregation (of strangers) the old and respected members, who helped to organize the Church years and years before and who can remember when people studied the Doctrines and didn't keep the Arcana on the top shelf and Swedenborg's portrait behind the door, and who can recall the days when men went to church to be instructed, not to have others instructed, and sent their children to Sunday School, not to get prizes but to learn the Doctrines, these old and respected members do not feel at home. They ate restless and ill at ease in the Society. They feel that something is lacking, they hardly know what. It seems to them that they are sojourners in a strange land. They talk and think much of their friends who used to be with them in the "old times" and who have long since passed away from this earth. Some of these old and tried members may perhaps feel a vague dissatisfaction with themselves. They do not feel the same interest in the Church that they used to in their young days, they do not read the Writings as much as formerly, they have grown colder to spiritual things. They are dissatisfied with themselves and with their Society.
     That many of our Societies are in this condition is well known to those who are familiar with external affairs of the Church in this country. In view of this state of things, it would certainly be well for us to inquire into its cause and to endeavor to discover the proper remedy. Perhaps we can learn something that will be useful for our guidance in the future. For there must have been something radically wrong in the methods heretofore pursued, which has led to such results.
CHURCH IN CINCINNATI 1882

CHURCH IN CINCINNATI              1882

     WE have received the September Manual of the Cincinnati (Ohio) Society. It gives a pessimistic view of the state of the Church in that city. The leading theme treated of in the Manual is the Sunday School. After stating that the school has failed to lead the young into "a love for the Church's pure teaching," it says:

     If the Church cannot do this work for its own little ones, whose minds are open and pliant and receptive, it can never hope to do it for others, and there ore any expectation of the growth of the New. Church organization in the world will be irrational and vain. Now, it is a sorrowful fact that not more than one in eight or ten of the children of our school have become united with the Church as members, or have manifested any living and practical interest in spiritual things.

     This is a very bad state of affairs, but the remedy proposed is scarcely of a nature to better it much, viz.: changing the hour of meeting to 11.45 A. M., which is immediately after the close of church services; the plan being to unite the school and church more closely by having the children and adults attend both. The cause of a dying out of interest in a society lies deeper than the mere time of meeting. Annexed to the Manual is an extract from the pastor's annual report, in which he states that the time is coming when the society, to be maintained, must be endowed. He states that, owing to the scattering of the members to near and distant suburbs, "we are weakened and shall probably be still more weakened from year to year." "If the church in Cincinnati were to-day endowed for its legitimate mission work, the result would be presently seen in a revival of interest in more than a dozen places in the Ohio Association alone, where churches are closed and interest dying out and members connecting themselves with other organizations.".
     The plan of endowing churches, and especially those of the New Church, is, to say the least, open to question. If the laity do not value the Church enough to sustain it, an endowment will hardly increase their estimation of it. In the only instance we know of where a New Church Society was endowed, the result was many dissensions, and finally the virtual extinction of the society and loss of most of the money.
PROHIBITION SPREADING 1882

PROHIBITION SPREADING              1882

     THE Sparrow, the Pigeon and the Blue-Jay met in the country one day, and, after a noisy greeting settled themselves on the limb of a dead tree to talk. The Eagle was perched on the same tree, and, as they alighted, the Jay nodded to him somewhat stiffly; the Sparrow said, "How do, Eagle?" while the Pigeon eyed him nervously, and settled as far away as possible.
     "Well, what's the news from town, Sparrow?" asked the Jay.
     "Bad, bad," replied the Sparrow. "Money, that terrible curse of man, is working great mischief I heard lately of a hank president appropriating a large amount of money; of a cashier blowing his few brains out because caught defaulting money; of a large number of thieves sent to jail for stealing money; of our state, city and national governments being corrupted by money; of corporations and rich men crushing competition, and grinding the poor by means of money; of brothers and sisters fighting like cats and dogs over their deceased parents' money; and of many other crimes caused by that poison, money."
     "What an awful, evil thing it is," said the Jay.
     "Yes," continued the Sparrow," money caused all this misery, ruin and death. It caused the fall of that president; it caused that poor cashier to blow his brains out, and sent those poor thieves to jail; it corrupted those politicians, and those monopolies, rich men and heirs are to be pitied because the thirst for money has taken such a strong hold on them that they are powerless in its evil clutches. I tell you," said the Sparrow, growing more excited, "unless prohibitory laws are passed, forbidding the coining and circulation of money, it will cause the destruction of mankind."
     When the Sparrow ceased, the Pigeon said: "You are right about the evil of money; but, as I am more domestic than you, and do not mix so much with man, I do not notice it so much. But there is one evil I do notice, and that is woman. It is strange what a hold this evil has on poor man. Why, the other day a young man in our neighborhood killed another for love of a woman; and a man, goaded to desperation, first beat his wife and then killed her, all owing to her evil influence, for had he never met and married her he would not have killed her.

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Until such legislation is enacted as will sweep woman from the face of the earth man must suffer many evils from her contaminating presence.
     Then said the Jay: "I fully agree with what you have said, and the remedy proposed. We have an evil thing out here in the country which also ought to be abolished-I refer to the railroad. The other day two trains run into each other, and sixty-three persons were killed or mangled. Oh it was terrible to see the suffering caused by that accursed railroad; and I think the most stringent prohibitory laws should be passed against them."
     At this point the Eagle said: "It seems to me you birds cannot see further than the ends of your beaks."
     "What do yon mean?" asked all three in chorus.
     "I mean what I say," replied the Eagle, composedly.
     "Explain yourself, sir-explain yourself," said the pugnacious Sparrow, ruffling his feathers.
     "Keep your temper," replied the Eagle; "I mean that money is a good thing and very useful. The direful evils you wail about are not caused by money, but by the devilish nature of 'poor man.' If he would treat money right it would be a blessing to him. And as for your nonsense about woman, Pigeon," continued the Eagle, turning so suddenly as to cause that bird to hop, "and yours, Jay, about railroads-they are too silly to waste breath upon."
     "So you uphold money, do you?" shouted the Sparrow; "favor theft, defalcation, grinding the poor, and all the host of evils caused by accursed money?"
     "You believe in woman and murder, do you?" exclaimed the Pigeon, edging a little further away.
     "You gloat over the killing and mangling of men, you?" screamed the Jay.
     "Bah I talk sense, can't you?" replied the Eagle, harshly.
     "Oh, you wicked, wicked bird I" said the others, as they flew away from his evil presence.
THROWING STONES 1882

THROWING STONES              1882

     PEOPLE like to be thought honest and virtuous. These are good traits to possess. In this age of invention and cheapness it would be strange if a demand for an article did not create a supply, and a cheap one. Virtue and honesty being good things to have, yet expensive, an imitation of them has been adopted. It is Throwing Moral Stones. It is cheap, for it costs us nothing, and pleasant, as its exercise brings to us a virtuous glow, pleasanter perhaps than virtue itself would.
     To bring on this glow we must have something to throw at. Some say a good target would be ourselves, and while this is not said nay to, it is not done, because we feel so much better when we throw our stones at other men and things. Who has not felt the warm glow caused by throwing stones at the faults and failings of our friends? "We have not been guilty of such an act!" And with this substitute for virtue and honesty in our mind we hurl our stones with zest. It is a fine thing, and cheap enough to be within the reach of all.
     In private we throw our stones as we see fit and with but little danger. But in public, care must be taken. By exercise at private targets a demand is created for public targets and the genius of the age at once supplies them objects we can pelt with perfect safety. These targets are so many that the mention of one will do. Newspapers and men, when they feel the need of virtue, can throw stones at the politicians. Citizens in various places seem to vie with each other as to who can pelt their own politicians the hardest. That as a rule the stoning is deserved cannot be denied. But should the Man in the Moon ever make a second visit to this earth, as he did in the days of Mother Goose, he would rub his eyes at the sight of men in private life hurling stones at men in public life for doing what the stoners were with all their power trying to do, that is, getting as much from others as they could and giving as little in return as possible.
     The term politician has come to be one of reproach only. Do cheap virtuous men ever stop to think that the duty of the politician is, after all, as needful to the country as that of the merchant. The business of government must go on. Men must conduct that business. If a vacancy occurs hundreds press forward to fill it and are morally stoned as office seekers. If a vacancy occurs in private walks it is just as eagerly sought for. Where is the difference? It is not, surely, that private affairs are conducted more honestly than public ones.
     That office holders deserve stoning is perhaps true, but while we are at it let us be broad and liberal and stone all men, beginning each man with himself.
LIBRARY 1882

LIBRARY              1882

     "ISN'T it delightful to see so many books, holding such different views, all peaceably living side by side, and working for a common end-that of elevating and ennobling the human race." The Pencil made this remark to an assembly of writing materials that occupied a table in a library.
     "It certainly is very delightful," replied the Blotting Pad.
     "Yet they wrangle and quarrel and call each other liars, even if they don't fight," said the misanthropic Inkstand.
     "Very true, so they-" commenced the Blotting Pad, when the Pencil saved him by saying:
     "I know they hold different views, but since those Swedenborg books were put on the shelves there has been a wonderful change; their influence is becoming more and more apparent every day, in softening and modifying those quarrels. After all, what does a little difference in belief amount to, so long as a book is orderly and well bound and seeks, to the best of its ability, to elevate mankind."
     "What does it amount to, indeed?" chimed in the irrepressible Pad.
     "What does it amount to?" said the Pen, sarcastically, "a mere trifle: the difference between truth and falsity; between heaven and hell."
     "Indeed, there is reason in what you say," replied the Pad.
     "Brother Pen, you are entirely too harsh and severe," replied the Pencil; "you should not condemn a book merely for its belief. I know many of their beliefs are erroneous, but give them time and they will gradually come into our favorite Swedenborg books."
     "True, true," murmured the Pad.
     "Folly," replied the Pen; "do you suppose a thousand years will ever change that old scamp up there on the top shelf, that old Age of Reason; or that time will change the Darwin family, or the Ingersoll set? no indeed, those books will no more change than the men who come here every day and dispute and quarrel will. And, as for a book's belief not mattering, so long as the book is well bound in half-calf or Turkey morocco, and is endeavoring to elevate mankind, all that is illogical, for how can a book do any good by teaching falsity?"


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     "How, indeed?" sighed the Pad.
     "I do not like your harsh and critical spirit," answered the Pencil. "Where there are many books there must be many beliefs, and criticizing them does no good; you should rather seek for harmony."
     "Seek for harmony I" echoed the Pad.
     "How can you harmonize Divine Love and Wisdom, and Swedenborg and the New Age? how can you say the latter is harmless and good, simply because it is well bound and is not disorderly on the shelves?"
     "There is wonderful force in what you say," put in the Pad.
     "Be quiet, Pad; you are entirely too impressionable to be reliable," said the Inkstand.
     "I believe you are right," replied the Pad, consistent to the last.
     But at this moment the master entered and put the disputants to their various uses.
REGENERATED MODESTY 1882

REGENERATED MODESTY       CHESTER E. POND       1882

     "AT times I am so completely in the LORD, and He in me, that I sensibly live and move and have my being in the Divine. At these times the LORD seems to lift me entirely out of my natural self hood up into an angelic selfhood, and He there holds my thoughts and affections so far above all that is carnal, earthly and sensual, that I am able to think, feel and see all things from the heavenly standpoint of angels. . . . Just now, as I sit thinking and writing, I feel as if I were just ready to burst with Divine sweetness, etc."
CHESTER E. POND, in New Church Independent.
     "Christians generally pray to be saved when they die, but I have heaven as a present state. . . . The LORD dwells in my heart, not as a well of cold water, but as a boiling geyser.
     About three years ago I think the LORD opened the third degree of my soul, etc."
CHESTER E. POND, in Mount Joy Herald.
Title Unspecified 1882

Title Unspecified              1882



NOTES AND REVIEWS
     A PHONETIC edition of Compton's Biography of John Clowes has been issued by Isaac Pitman.
Title Unspecified 1882

Title Unspecified              1882

     WE learn from the Messenger that the Rev. E. F. Howe, of Newtonville, Mass., recently delivered a not unfriendly discourse on Swedenborgianism.
Title Unspecified 1882

Title Unspecified              1882

     THE "New Church Temperance Society," of London, has taken charge of the gratuitous distribution among English New Churchmen of Dr. Ellis's book on the Wine Question.
Title Unspecified 1882

Title Unspecified              1882

     COL. INGERSOLL's lectures have been translated into Japanese and are said to be having a large circulation, principally among the young students. The Japanese are eminently a progressive people. They have already got beyond Christianity.
Title Unspecified 1882

Title Unspecified              1882

     WE are sorry to see that the Board of Publication has lent its aid in spreading the silly notion of unisonal singing by the publication of a Collection of Selections and Hymns from the Book of Worship, arranged by Prof. G. J. Webb, for Unisonal Singing.
Title Unspecified 1882

Title Unspecified              1882

     THE Swedenborg Publishing Association, of which the Rev. B. F. Barrett is president, has decided-provided the necessary funds are forthcoming-to publish "a work by Rev. John Doughty, entitled The World Beyond, in a neat and cheap form;" also, "a new, revised and enlarged edition of Mr. Barrett's Brief Statement of the Doctrines of the New Church."
Title Unspecified 1882

Title Unspecified              1882

     THE Chicago Alliance and the Montreal Herald have each published a reply to Mr. Frothingham's article on "Swedenborg" which appeared in the June number of the North American Review. Both of these replies are written by James F. Foulds, of Toronto.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. J. R. BOYLE is preparing a Bibliotheca Novoe Ecclesiae, which will contain a list of all theological works by New Church writers, together with a short notice of each writer, a list of secular books by New Church writers, and a list of books written in opposition to the New Church. A full prospectus of the work has been issued.
Title Unspecified 1882

Title Unspecified              1882

     Mr. SPIERS, the English publisher, has in his possession several of the Writings which once formed part of the library of S. T. Coleridge. The numerous notes which the poet has made on the margin make these works exceedingly interesting and valuable. They show that Coleridge was a careful student of the Writings and much more of a New Churchman than has been hitherto supposed.
Title Unspecified 1882

Title Unspecified              1882

     THE article on Swedenborg in the North American Review is the first of a series of twelve essays in respect to the New Church which the Swedenborg Publication Association has provided, and which are to appear in the standard periodicals of the various denominations, and to be written by eminent theologians. We suppose all these writers will be furnished with a copy of the memorial and numerous other documents of like nature.
Title Unspecified 1882

Title Unspecified              1882

     The Journal of the American Conference of New Church Ministers, twentieth annual meeting, is before us. It contains the proceedings, the roll, the classes, the questions referred to each class and, finally, the rules of order. The Ministers' Conference is in many respects the most important general body of the Church. Its proceedings are often exceedingly interesting and always instructive. We cannot, however, say so much for its Journal.
Title Unspecified 1882

Title Unspecified              1882

     SOME New Churchmen have denounced vivisection in the strongest terms. It has been called "diabolical in its inception, execution and organization." It has been said that it has "no relations with true medicine and surgery;" that "no good has come of it, that could not come by other ways;" that it "isolates medicine from the LORD." It now appears, however, that Swedenborg in the work on the Brain, which will soon be published, speaks favorably of vivisection in certain cases.
Title Unspecified 1882

Title Unspecified              1882

     WHEN the old New Jerusalem Magazine, published by the General Convention, came to an end in 1872, one number was still due its subscribers. This number, the publishers promised, should be soon ready, and should be a complete Index to the magazine from its beginning in 1827. The arduous task of preparing this Index devolved upon the Rev. H. W. Wright, brother of the editor of the present magazine. Mr. Wright has at length brought his labors to a close, and the long-expected Index is now ready.
Title Unspecified 1882

Title Unspecified              1882

     AMONG the list of contributors to the Literary Microcosm, a weekly periodical, edited by A. Wilford Hall, author of that most singular book, The Problem of Human Life, we notice the name of a New Church minister, the Rev. Gustave Reiche, of Booneville, Mo. The editor, himself, seems to have some knowledge of the New Church.

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Both the periodical and the book are having a wonderful circulation among the mass of the people and are doubtless doing much good work in shaking the implicit confidence half-educated people have hitherto had in the hypotheses and vagaries of the leading men of science. The real name of the leader of this crusade is said to be Alexander Hall.
SABBATH SCHOOL ASSOCIATION 1882

SABBATH SCHOOL ASSOCIATION              1882

     FROM the Journal of the Fifteenth Annual Meeting of the American New Church Sabbath School Association we learn that there are 59 Sunday Schools in this country, 475 teachers, 1092 adult pupils, 2692 pupils in the children's classes.
     A certain use is no doubt performed by Sunday Schools; and, in the present state of the Church, some attention should be bestowed upon them. Still, at best, they are only a temporary and inadequate substitute for proper home-training and New Church day schools. Doctrinal instruction once a week, for an hour, and this during only a part of the year, is certainly better than no instruction at all. It may do something toward counteracting the ill-effects of spiritual coldness at home and Old Church influences abroad. But the time will come when the Doctrines will be taught by the fire-side, and when they will form part of the regular instruction at school. Then the use of Sunday Schools will be for the most part over and children will attend worship with their parents.
     Although, at present, Sunday Schools are a necessary part of Church work, we doubt whether the Sabbath School Association is doing much for them. We doubt whether it has gone to work in the proper way. It has been in operation for fifteen years. It has a president, a vice-president, a secretary and treasurer, and a standing committee. It has a printed journal of proceedings, and we are yearly reminded of the existence of its treasury by a collection taken up for its benefit during the session of the Convention; and as it has a yearly journal it must also have yearly meetings. At these meetings eloquent speeches are made, mutual compliments indulged in, a committee or two is appointed, and the officers are re-elected. One meeting is much like another. It seems as if the same speeches were delivered every year-and by the same speakers. Nothing is done. The meeting stops where it began, and if any one has attended two meetings he will scarcely want to attend a third-that is, unless he is an officer or has learned a speech. The work of this Association done during the past fifteen years may be summarized thus: It has elected a president, a vice-president, a secretary and treasurer, and a standing committee, has held fifteen meetings, and has published a number of printed journals.
DIFFERENCE BETWEEN THE OLD CHURCH AND THE NEW 1882

DIFFERENCE BETWEEN THE OLD CHURCH AND THE NEW       G. FIELD       1882



LETTERS TO THE EDITORS.
     EDITORS NEW CHURCH LIFE:-I am very much in doubt whether it is of use to discuss any subject upon which the mind has been deliberately made up beforehand; or, where there is not a willingness, if not desire, to give candid consideration to the arguments, evidences and proofs which may be presented on either side of a question in dispute.
     But though to the parties engaged in it its use may be doubted, yet to others who may not have become partisans it may be profitable. And these remarks apply particularly to the subject of Baptism in the New Church; for though this may have been fully and freely discussed at one time, it will be but a few years before some novitiate, fully imbued with ideas and opinions early imbibed from his Old Church training, and but little if at all acquainted with the investigations and discussions which have taken place respecting it, opens it de nave, with all the confidence of a propounder and solver of a new problem or a new discovery, and is ready with all the zeal of a new convert to pronounce a decision upon it, when yet, in reality, he does not even understand the meaning of the subject he so dogmatically disposes of; or, if he should have mastered its outlines he may have utterly failed to appreciate its true intent or meaning; or only regarding Baptism as a religious ceremonial or ritual which pertains to the Christian Church, and as one which may properly be administered to those desiring it, yet with little thought beyond, and cannot at all understand why it should be required a second time in entering the New Church, any more than it would be in leaving one sect of the Old Church and uniting with another. And the reason for this is, that such persons do not really believe in a New Church. They are accustomed to the name, and regard it as they do the various names by which the different sects of the Old Church are designated, and embrace it in the same category as Lutheran, Calvinist, Wesleyan, Campbellite, Millerite, Swedenborgian, etc., only, of course, claiming to have more rational and scriptural doctrines than any of the others. And if this view was a correct one, there would be no need for a second Baptism. But if Baptism means "introduction into the Church," however others may understand it, those who profess to receive the New Church Doctrines will not dispute this, but the question will arise, What Church? The answer will doubtless be, The Christian Church-the Church established nearly nineteen hundred years ago, and which-as was foretold at its birth-would come to an end; and that end was port rayed by the destruction of Jerusalem-the sun being darkened-the moon turned into blood-the stars falling from heaven, etc.-as the end of the Jewish Church had been similarly predicted in the prophesies of the Old Testament. And in the "True Christian Religion" and elsewhere we are taught that its end had fully come and judgment executed upon it in 1757; and the collateral writings of the New Church dwell very largely upon that fact; and at or about the same time it was announced that a New Church should take its place. This Church was not called Christian, as the preceding Church had been, but the New Jerusalem. It was symbolically described as a city, in which was a temple and throne, and having streets and foundations, and walks and gates; and as coming down from heaven to earth; and that in it everything would be made new.
     And have I not shown, beyond all contradiction, that it is no more possible that a New Church can exist, or be made manifest in the world without an external organic form, than the Old Church could; or any more than a man could exist here without an external, visible body? Have not all preceding Churches had an external, visible and organic form? It is impossible in the very nature of things that there could be a Church without it; it is contrary to all right reason to say that an internal can even exist without an external. And when there is a new internal there must as necessarily be a new external, as a new-born child must have a new-born body to live in.
     But granting this, we are told that in 1757 the former Church came to an end, and in 1758 it was resuscitated and became the New-not by a new birth, but that the Old itself had become New!


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     How did this act of instantaneous conversion take place? And what were the indications of the change? There was no change, or sign of a change-everything remained the same. But it may be said that a change began to take place. What were the tokens? Not in their doctrines, nor in the quality of their life, for they retained (and still retain) the same doctrines as before-they continued as worldly, as selfish, as oppressive, and as cruel as before. Soon after 1757 every part of the religious world was arrayed in battle against each other, and continued so for years; indeed, continues so still.
     And for more than one hundred years from 1757, slavery was maintained and defended wherever religion was proclaimed; and every crime known to the Decalogue was practiced in almost every household, alike by the educated and the ignorant. Did this constitute the New Church-the New Jerusalem? If so, where was the difference, and what made it new? It is true a New Church had begun-the seed had been sown- a nucleus had been formed, and an ark of safety provided, and the word of instruction and admonition had been given to this scattered remnant, in whom a lingering love for a better life still remained; and the exhortation was given to "Come out of her, my people, that ye be not partakers of the sins," etc. And, one by one, as the message reached them, they formed their infant Church, distinct and separate from the former; and its first act was to take organic form. This was the initiament of the New Church. It had new doctrine, new faith, and a new worship-new wine and new bottles.
     Its central and fundamental doctrine was, One God, in One Divine Person-and that the LORD JESUS CHRIST in His Divine Humanity was that God; a faith utterly unknown to the former Church, and when declared to it was denied, rejected, and trampled on with the utmost scorn! And in their baptismal service the words "Father, Son and Holy Ghost" were made to convey an idolatrous idea, and that pagan faith continues to the present day, and will continue in that Church (except where supplanted by infidelity) so long as it remains in existence on the earth.
     It is true, the descent of the New Jerusalem has affected the former Church, but only passively or externally, not internally; it is disintegrating, shattering, and breaking it to pieces-but not reforming or rebuilding it. So far as it believes in any religious tenet at all, it is precisely the same as it did one hundred years ago, and is no nearer to the faith of the New Jerusalem than the Jewish Church is to the original Christian Church; nor apart from those few, who, though remaining in it, have stealthily embraced the New Church Doctrine, it is doubtful if a single person could be found who believes in One God, in the One Divine Person of the LORD JESUS CHRIST, or His Divine Humanity; for this doctrine is unknown in all Christendom. But, on the other hand, there cannot be said to be any defined religious belief at all in that Church; its preachers are either agnostics, worshipers of nature or of an "Unknown God," or, like Henry Ward Beecher, whose age of reason, as presented in his sermon on "The Progress of Thought in the Church," though of a milder or more humanitarian type than that of Robespierre or Voltaire, neither recognizes a God nor a Divine Revelation, but fulfills the implied response to the inquiry, "When the Son of Man cometh will He find faith in the earth?" And this is but a counterpart to what a recent writer has affirmed of the scientific mind of England, which, he says, "is, to a large extent, atheistic." Huxley, Tyndall, Darwin, Frederick Harrison, and a host of followers of theirs, are in this sense atheistic. John Stuart Mill, Member of Parliament as he was, was certainly an atheist. Francis Newman, the brother of Cardinal Newman, is an atheist. Froude, the historian, and many of the modern English historians, have decidedly atheistic tendencies. George Henry Lewes and his coterie, including George Eliot, were all atheists. What is Mr. Chamberlain? What is Sir Charles Dilke and the Athenoeum? What are the writers in the Saturday Review and the Fortnightly Review! The most aggressive and popular writers in England, to-day, are constantly pouring out atheistic works that are read and admired by large sections of the people wherever the English language is spoken.
     And all this may equally be said of American writers without any abatement; it is an undermining current which, when not openly proclaimed, is yet insidiously permeating the whole fabric of society, and the fruits which it bears are very graphically depicted by Dr. Holcombe in his chapter on the "Dead Church." It is true that there is woven around all this, or much of it, a humanitarian or aesthetic garb which relieves it of its ghastly features; but whenever the spring of greed or covetousness is touched, its fruit is seen, in frauds, robberies, debaucheries and lust, in fearful vividness and distinctness among all classes in that fallen Church. Rarely indeed would truth be given without security, and no one retires to rest at night without apprehensions of burglary, or walks the streets after dark without being exposed to danger.
     And this is the new Christian Church which the optimists of the liberal school affirm is the New Jerusalem! Of course, there are efforts made to relieve these dark features, but they are mostly from man's self-derived intelligence, by legal and civil restrictions, or neither the Church nor society could cohere together at all. And every effort that may be made to recognize and maintain the Divine Law is met by denial and rejection! So the laws contained in the Ten Commandments were known and observed, more or less, by the heathen nations as civil or moral laws; but they were enunciated from Mount Sinai that they might be obeyed as Divine laws. (T. C. R. 444.) So the amenities and charities of the world should, in like manner, be recognized and obeyed as Divine laws, which the Church should teach as emphatically at the baptismal font as the Decalogue was at Mount Sinai. And there is as great a difference between the doctrine of One JEHOVAH GOD and the idolatrous worship of the Gentiles as there is now between the New Church doctrine of One God-as revealed in JESUS CHRIST the LORD-and a tri-personal God and a vicarious atonement as taught in the Old Church, according to their creeds.
     And yet, although our doctrines are so radically different, there seems to be an almost morbid unwillingness to make an open and external acknowledgment of it in the way the LORD has taught and commanded by the sacrament of Baptism. No objection is made to saying New Church if we do not mean by it a distinctive New Church. Nor is there any expressed objection to Baptism if we do not mean by it a distinctive New Church baptism. But the most unfounded, and sometimes even extravagant, suppositions, are made as a foil to the argument in its favor. Thus a "Layman" says, in your July number, that he partook of the Holy Supper at the table of the LORD before he had entered in by the baptismal gate, and asks if this act was criminal, and is he thereby forever lost, etc., and would make me responsible for what the LORD says about climbing up some other way. He also assumes that by obedience to the Divine law the minister determines the worthiness or unworthiness of the candidate, whereas the error of all this was fully shown in NEW CHURCH LIFE for May. (Page 76, 2d col.) Nor is it a question of interpretation any more than the Decalogue is a question of interpretation. If a Divine law distinctly and repeatedly given, and the consequences of its violation as distinctly shown, is, after all, only a matter of "interpretation," then nothing is reliable, and I it would still be an open question, or one of interpretation, whether there is a spiritual world-a life after death-or even a God! as many, also, do affirm. And the most fallacious reasonings and suppositions are resorted to set aside a law which we inwardly dislike; and the promptings of the conscience, which we have formed from our own proprium, are made a standard, instead of a clearly-revealed Divine law. Why do we resist and contend against Baptism in the New Church when yet we fully concur with it in the Old? It can: only be because we do not believe in a New Church at all; if we did, we could not but admit that, if Baptism was a proper gate of admission into the Old Church, a similar mode would also be proper for the New. And that as Baptism is the sign and seal of the faith then professed, the faith of the Old Church could not he the open door which admits into the New. There are two Churches, each having its own doors or gates; and it is a singular phase of the state of the human mind which puts itself in array and in opposition to so plain a teaching-confirming itself in negative arguments and resisting the affirmative.
     In conclusion, I will only suggest that before any one settles upon a conviction in regard to this matter that he will carefully read, or re-read, the Address which constitutes the Appendix to the Early History, etc.; The Gates of the Church, and the articles which have appeared in relation to it in NEW CHURCH LIFE for April, May, June and July. And if he has not a copy of the Gates of the Church, and will send me his name and address, I will mail one to him. And if he has not the Early History, etc., I think there will be no difficulty in furnishing him with a copy, if he will let me know.
     Certainly, as yet, none of the positions I have taken there have ever been refuted or controverted, however, they may have been surrounded by doubts and negations or other irrelevant statements; and until they are, they should be held as obligatory. G. FIELD.
     DEROIT, MICH.
EXPLANATION 1882

EXPLANATION       A. S       1882

     EDITORS NEW CHURCH LIFE:-No doubt but you think that I was rather too severe in my last communication, therefore, with your permission, I will explain myself; and inasmuch as "a man" has anticipated much of what I wished to say, my task will be so much the more easy.
     It appears to me that the LORD, being perfectly able to take care of His own truth, it ill becomes us to launch forth our anathemas against each and every person's perceptions of truth which happens to differ from our own; such a course is very apt to lead us into a dogmatic, "truth-alone," state of mind, which is not calculated to convince any one, and can never elevate the mind of the reader into a state of good. And, moreover, such a course renders your periodical unfit to be placed in the hands of any one outside the Church.
     To illustrate my thoughts, I will make reference to three of your editorials. In your criticism of Mr. Rogers's Temperance Sermon, your first quotation was, "And should any of you have vested interests in the liquor traffic of this country, my advice to you is, sell out at once," etc. I consider this language as simply hyperbolical irony, and millions of miles away from what you take it to mean. Your second was, "But we know, as certainly as we know anything, that alcohol in no form gives either warmth or nourishment." I would simply reply to your remarks thereon, that there is no doubt whatever but that these parties you speak of would have been sustained a very much longer period of time on pure water without the alcohol. And your third was, "Its advocates stand on higher ground than other men," they are "following the Great Master in trying to raise the fallen and save the lost." To which you reply, "This statement is peculiar, in view of the fact that the Great Master gave wine to His disciples." As a rebuttal to what you say, I would simply ask, How do you know that the Great Master gave alcohol along with the wine to His disciples? One thing I know, that the LORD said, "I will not henceforth drink of the fruit of the vine," etc., and another thing I do know, and that is, that fermented wine is not altogether and wholly the fruit of the vine. Your concluding sentence being so sarcastic, I would fain cast the mantle of charity over it,
     Again, in your criticism of Dr. Ellis's article on the wine question, you, with an apparent flourish of trumpets, say, "But he neglects to quote C. L. 145, where it is stated that 'wisdom purified may be compared to alcohol;' this is certainly a very strange omission on the part of our correspondent." To this we would reply that a better comparison could not have been given; but you stop short at the wrong place, for, inasmuch as it would be improper for us to drink at the broken cistern of our" purified wisdom," it would also be equally improper to rink of the alcohol to which it is compared; certain is it, that either draught would produce intoxication according to the degree it was partaken of. If the one is wrong, the other is wrong also, otherwise the comparison fails. Just so is it with the horse which corresponds to our understanding of the Word; but the horse was not amongst the animals which the children of Israel were allowed to eat.
     And now for the third and last quotation which I have selected from your editorial, entitled, "Christendom." After saying and quoting a great deal which is irrelevant to the subject, you say, "If we would adopt the methods of investigation and reasoning which are pursued by those who try to prove that the Old Church is being made new we could prove, etc." Now I have yet to learn of any person within the Church who believes that the Old Church is being made new, though some may have rather confused notions there-anent, in consequence of the Babel of tongues which are now clamoring to be heard. But the truth of the matter is that the Old Church, as a Church, has ceased altogether and wholly to exist, and is "cast into the bottomless pit," while the descendants of the Old Church, who yet hold more or less to the rituals and creeds of their forefathers, are in the Divine mercy of the LORD daily drawing nearer and more near to the New Church, which the LORD created and established at His Second Coming; therefore, let us one and all take good heed to our sayings and doings, lest we inadvertently in any way fill up the channel or otherwise impede the progress of the living waters which are now issuing out of the sanctuary to
heal and to make alive the nations.     A. S.
     MILDMAY, ONT.


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PROHIBITION 1882

PROHIBITION       J. R. HOFFER       1882

     EDITORS NEW CHURCH LIFE:-Your August number has just come to hand. I am going to write you on a subject on which we evidently have not like views, with the kindest feelings toward you, and prompted by love for humanity. Can you patiently, kindly and calmly read and consider if my statements are very plain and without any reservation from fear of giving offense, because I know you feel the assurance that no offense or unkindness is meant.
     Your editorial on "Prohibition," and your remarks on Dr. Ellis's letter, may not look to you as a defense of the liquor traffic and a justification of the regular use of intoxicating wines and liquors. If you would not consider Dr. Ellis as a brother in a dangerous error you would evidently not feel called on to show him and others his mistakes, especially in a matter upon which Christians and our best citizens are so fast becoming united in the same views which Dr. Ellis holds. Do you indeed believe that the brother is injuring himself, or any person else, by practicing and advocating total abstinence? Prohibition, you seem to regard as an Old Church measure, intimating that many persons probably vote for it from timidity rather than from conviction that the present liquor traffic is wrong. Shall it go before the world that the New Church justifies and defends the selling and drinking of strong drinks? Is it proper that the New Church shall defend anything that is not really a needed good, and which is known to be used in a way to do immense harm? Paul said that rather than offend a weak brother he would never eat any meat. The LORD JESUS endured untold suffering and privation to overcome hell and the world in order to save man from his sins. You say the spiritual cause of prohibition is not from heaven, consequently it must be from hell. That "it is an attempt to violate one of the fundamental laws of heaven-the law of freedom." If the appetite for strong drink is from heaven, then prohibition is opposed to heaven. If the Law of Moses, because of the hardness of the Jewish heart, permitted the giving of a writing of divorcement to avoid a greater evil, is it contrary to the law of heavenly freedom to even forbid the making and drinking of that which in our day causes more sorrow, misery and crime, than anything else? Would you feel justified in going into the miserable hovels in Philadelphia, made so through strong drink, and then advocate and defend that freedom which demands the sale and justifies the drinking of intoxicants? If it is a law of heaven these are the places where that law should be proclaimed. Do you not think your two articles, scatters broadcast over the world would do much harm? What class of our people would approve and circulate them?
     Perhaps this sounds too hard; but I have never felt so sorry in regard to anything that I met with in print as concerning these articles; because they appear in a New Church paper written by its own editor. And having seen you go in that line all along, I feel that the subject needs your consideration in all its bearings. The New Church Doctrines are surely most practical, and unless drunkenness is a useful practice they cannot teach what you advocate; for certainly that will encourage drinking of intoxicants, and this leads to drunkenness.
     Is there evidence that a single person has brought suffering upon himself or others by not drinking any intoxicating wine or liquors? But what evidence of suffering and crime on the other side!
     You claim what you write is New Church teaching. Do you regard it as a living principle of the Church, or only as permissive? Many of us who dearly love the New Church think the New Church forbids the use of strong drink; that its use makes a sad ripple in the current of New Church life. We also ask God to lead us into all truth. This being so, I trust you will well consider the subject, since on your side is the horrible gulf of intemperance. J. R. HOFFER.
     MOUNT JOY, PA. July 31st, 1882.
REQUEST 1882

REQUEST       P       1882

     EDITORS NEW CHURCH LIFE:-A correspondent in August number asks the editor of the New Church Independent whether the Writings teach that capital punishment is wrong, and the editor, among other things in his reply, says:
     "We are not aware that Swedenborg-in any of his teachings-advocates the death penalty. If he did, it would not change the fact that such criminal laws are devilish and unchristian."
     In other words, if the Writings make a statement the Independent does not agree with the Writings are wrong. Please, Mr. Editor of the independent, earn the heartfelt gratitude of the Church by dropping the cut of Swedenborg and the words "New Church" from your title-page.     P.
FLOUR QUESTION 1882

FLOUR QUESTION       A       1882

     EDITORS NEW CHURCH LIFE:-In his work, The Wine Question, Dr. Ellis steps aside from the leading question to deal a blow at good flour (see pp. 17 and 18). If he is no nearer the truth in his fulminations against wine than he is against flour, he is very far from the truth indeed. He berates the millers for separating "what God has joined together," i. e., the "shorts and bran, most of the gluten, phosphates, etc.," and "reserving simply the superfine flour, composed principally of starch." He says this flour is not a poison, and then enumerates the ills which follow its use. Among them are indigestion, bow-legs, crooked spines, deformities, bad jaws, decayed teeth, flabby muscles, weak brains, and an irritable and peevish mind. Whew! What an awful! awful!! awful!!! peril is contained in the family flour barrel!
     Now for a few facts vs. defamation. In the first place, superfine flour is simply a cheap, low grade, and is not used by families at all. If Dr. Ellis had referred to the market reports published in the New York papers, he would have seen it quoted at from four to five dollars per barrel below the high-grade flours against which he rails. This fact, though, does not affect his argument, but merely shows ignorance of the subject. In the next place, he affirms it is composed principally of starch. This assertion would cause a broad grin among the flour men on change in New York, as such flour would be devoid of "strength" (trade term), and therefore unsalable for family use. The facts are, that the flours which command the highest prices, and make the whitest and best bread, are made from hard spring and long-berry winter wheats, as these wheats contain the highest percentage of gluten, etc. The constant aim of the millers is to retain all the elements of the wheat in their flour, excepting the outer covering, or bran. This latter substance is a woody fibre, and is about as nutritious as saw-dust. During the past few years the millers have spent hundreds of thousands of dollars to make this separation as perfect as possible, and if any of them were to read this anathema against their work, showing such an ignorance of the subject as it does, they would possibly feel that it would be a good thing if the government would establish a "reservation" somewhere for reformers, as they have for the Indians.     A.
     P. S.-"Separating what God has joined together." Wonder if Dr. Ellis separates the skin from his apples and grapes when he eats them?


143


Title Unspecified 1882

Title Unspecified              1882

     EDITORS NEW CHURCH LIFE:-Please insert the following in your next issue, as it may prevent misapprehension on the part of your reader, Mr. Field, from believing that he is misquoted, besides making sense of the expressions:-
     Errata.-On p. 124, August number, line 2d-For "barred" read contemned; line 3d-For "hear" read lead.     A LAYMAN.
News 1882

News       Various       1882



CORESPONDENCE AND NEWS.
     LONDON, ENGLAND.-I propose in this letter to refer shortly to the work of the Swedenborg Society as reported at its last annual meeting, held on 20th ult.
     Most of your readers will know that the Swedenborg Society exists for the purpose of printing and publishing the works of our author, and some will be aware that it has existed for that purpose for seventy-two years. During this period it has sent out many thousand copies of the translations of the Writings; has issued new editions, revised and altered, amended and improved, and has done its utmost to place before the English reader the rich store of spiritual truth contained in the Writings of the LORD'S Second Advent. But the committee of the Society, not being satisfied with the present results of its endeavors, appointed a sub-committee to consider and report upon the translations, which are in a most heterogeneous condition. It is not difficult to find the reason for this when we remember two things: 1st, The subject treated of in "The Writings;" 2d, The extent of" The Writings." They are, in fact, a continuous unfolding of the spiritual sense of the Word, and, although published at intervals and under different titles, are in reality but one work, every part depending together and the whole uniting into one temple of truth. To fitly render such Writings into another tongue, the evident requisite is one competent translator to the entire work. That desideratum, however, the Society did not find and, perhaps, scarcely expected or hoped for. The work was undertaken piecemeal and was the result of the labors of many hands and minds. Each translator brought to his work his own peculiarities, excellencies and faults, and his own notions of the method of translation to be adopted, the result being that some portions are severely literal translations, while others are merely I paraphrases. This applies to the original editions. Then as these went out of print, to the goodly fellowship of the translators were added, as Mr. Presland said in his speech, a noble army of revisers, who, with the best intentions, made the things more confused as they proceeded. "Geologists," said Mr. Presland, "could tell from an examination of the strata of the earth to which of the forces of nature they had been subjected, whether of fire, water, glaciers and so forth. Now those who were versed in the various idiosyncrasies of their revising friends could in the same manner trace the hand of W, X or Z. They found, just as in geology, the result of past processes were apparent, so their books were in the heterogeneous condition, to which the Chairman had referred."
     This state of things, it is clear, could not be allowed to continue. A committee was appointed some ten years ago to deal with the question, but its recommendations have not been adequate. The new committee have supplemented those labors, and the supporters of the Society are now asked to declare that all future publications shall be issued in accordance with the canons laid down by that committee.
     The whole question is preeminently one for scholars. Laymen are scarcely the proper persons to be asked to decide, especially when those who ought to advise them are not agreed, and this was the case at the meeting.
     Some said that Swedenborg's Latin was peculiar, abounding in new terms, new combinations of words, and old words, used in entirely new positions, so that a Latin scholar would be struck by the peculiarity of the style. Others, that his Latin was not remarkably different from that of most medieval writers, and had no words that would not be understood by Cicero or any of the earlier Latin authors.
     I should think most laymen, judging from the translations we have, will be disposed to disbelieve this latter statement. At any rate, the first recommendation of the committee commends itself a good deal to the common sense which I happen to possess, viz.: That the aim of the translation should be to place the English reader as nearly as possible in the position of one who is able to read the Latin, and that to secure this the technical terms of Swedenborg should be rendered with uniform and complete exactitude throughout the work; idiomatic English being the rule of the translation so far as is compatible with this end and Clowe's translation being made the basis of the revision, this being the only edition of the Arcana which has been translated directly from the Latin by one hand. One gentleman whose opinion is certainly entitled to great weight declared that it was impossible to place the render of an English translation in the position indicated in the recommendation, and he supported Dr. Bayley's amendment, that the whole matter be recommitted. Finally, however, the amendment was withdrawn and the resolution of the meeting affirming the recommendations of the sub-committee was carried.
     The report of the sub-committee is a suggestive and valuable document but it is too long to give in extenso. I will, however, quote the concluding paragraph: "We have only to add that it is scarcely to be expected that your committee should succeed at the first attempt in producing a perfect scheme of revision. They have spared no labor that they might execute the work in-trusted to them to the best of their ability, and they cordially invite criticism and suggestions from all who are interested in the publication of accurate versions of Swedenborg's works.
     In connection with this paragraph I may say that it was suggested at the meeting that efforts ought to be made to secure the co-operation of American scholars in the work of revision, and that Dr. Garth Wilkinson, the chairman, pointed to this paragraph as containing an invitation to them to do so.
     Let us hope that the efforts of this committee will be of more avail than those of its predecessor of ten years ago. The whole position of affairs is most unsatisfactory, especially to those who are restricted to a translation for what knowledge of Swedenborg they are to get. No doubt it will be some years, even if the new rules are acted upon, before the effect will be seen in the publications of the Society, and the moral to the present generation of English New Churchmen appears to be: Have nothing I to do with translations, but go to the original.


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     In conclusion, I have to explain the use of the singular personal pronoun used in this letter. Your correspondent has hitherto spoken of himself as we, and has sometimes been guilty of expressing opinions. Now it has been whispered to him that such a course of proceeding might lead the unwary to the erroneous conclusion that these weighty and powerful letters were the concentrated and unanimous production of the entire Auxiliary New Church Missionary and Tract Society, and that the opinions expressed were to be taken upon the full force and authority of that mysterious and ubiquitous body. To prevent any such serious consequences, all plural forms will in the future be avoided, and should a naughty "we" creep in, be assured that it is a mistake and, appearances to the contrary notwithstanding, that I did it all myself.     "AUXILIARY."
     July 17th, 1882.

     CHICAGO, ILL.-For the past two years Mr. Pendleton has been assisted in the work here by the Rev. E. C. Bostock. They have preached alternately on the West Side and on the North Side. But Mr. Bostock has recently been called to Philadelphia to take charge of the Preparatory Department of the school conducted by the Academy of the New Church. His departure will of course make a change in our work. Sunday morning service will be confined to the West Side, and a doctrinal class will be held Sunday afternoon on the North Side.
     Sunday, August 20th, Mr. Bostock preached his farewell sermon, the last of a series, on the commandments. A report of this sermon appeared in the daily papers.
     Monday evening the members of the congregation gathered at the residence of Mr. C. F. W. Junge. A number of speeches were held in reference to Mr. Bostock's leaving us. Mr. Pendleton expressed his sorrow at parting with his colleague, and mentioned the harmony which had always existed between them, and accounted for by the fact that both got their instructions from the same source-the Writings of the Church. Mr. H. L. Burnham spoke in behalf of the young people, expressing their appreciation of his work among them. Mr. William Junge made a few telling remarks on the subject of education, and referred to Mr. Bostock's peculiar fitness in this direction. Mr. Blackman made a very pleasant speech in behalf of the congregation, and closed by presenting Mr. Bostock with a purse of money in token of their appreciation of his labors. The latter expressed his thanks for what the congregation had done for him. He should always take an interest in the work in Chicago. His stay with Pendleton had been of more benefit to himself, he thought, than to them. The remainder of the evening was spent in social intercourse, interspersed with music, both vocal and instrumental. The next day Mr. Bostock left for Philadelphia, and a number of friends gathered at the depot to see him off.
          S.P.C.


     SUMMIT, ERIE Co., PA.-The Rev. J. E. Bowers arrived on August 17th, and on Sunday, 20th, at the house of Mr. Urias Evans, administered the Sacrament of the Holy Supper to nineteen persons. The service was conducted in the German language, and a sermon was delivered on the occasion. Mr. Bowers also gave two lectures in the school-house, before good audiences, in the English language, which were calculated to set people a-thinking.

     PHILADELPHIA, PA.-Services have been suspended this summer and the Church closed. Many of the members have spent their vacation out of town-at the seashore and in the country. The young people who have been left in town have made several excursions to Cape May on the steamer Republic. Some weeks ago, a very pleasant lawn party was held at the residence of Dr. G. Starkey, at Ashbourne, eight miles out of the city, on the Reading Railroad. The grounds were beautifully illuminated with Chinese lanterns.
     The church will be re-opened on the first Sunday in September, and the friends are even now beginning to return from their summer rambles. P. C.


     MILDMAY, ONTARIO.-The Rev. W. H. Benade spent some weeks in Canada this summer. He preached a number of times for Mr. Tuerk at Berlin and at Waterloo. The society at Berlin is in a flourishing condition. The young people take an active interest in the Doctrines. The temple has been recently repaired. Mr. Benade also visited Mildmay, and preached in the morning in English and in German in the afternoon. The services were held at the house of an active New Churchman, Mr. Doering. The people came in their conveyances from the country roundabout, and spent the day at Mr. Doering's.     C. S.
Title Unspecified 1882

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NEWS ITEMS.
     THE REV. C. GILES is spending his vacation in Europe.
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     THE REV. R. R. RODGERS sailed for England August 12th.
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     THE Fall term of the Urbana University will open September 27th.
Title Unspecified 1882

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     THE REV. JOHN WORCRSTER has returned from his travels in Europe.
Title Unspecified 1882

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     THE Maine Association met in Fryeburg on the 26th and 27th of August.
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     NEW CHURCH worship is held in eleven different places in London and its suburbs.
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     THE next term of the Theological School of Massachusetts will begin about the first of October.
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     THE REV. E. C. BOSTOCK arrived at Philadelphia August 24th. His address is 2039 Woodstock Street.
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     THE English Conference held its seventy-fifth annual meeting at Glasgow during the week beginning August 6th.
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     THE New Church Society at Sydney, Australia, reports a membership of 56, and an average attendance at public worship of 107.
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     THE church in Pittsburgh has been kept open this summer. A number of interesting sermons have been read by Dr. Cowley.
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     THE REV. A. J. BARTELS has made a missionary trip to Bainbridge, Bourneville and Chillicothe, Ohio, and baptized four children.
Title Unspecified 1882

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     MRS. MARIA ODELL, a member of the New Church for more than half a century, departed this life at Urbana, Ohio, July 26th, in the 86th year of her age.
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     THE schools under the control of the Academy of the New Church will open on the first Wednesday in September. There will be at least seven theological students.
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145



NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, OCTOBER, 1882.
     WE hope our readers will send us the name and address of any person to whom they would like; specimen copies of the NEW CHURCH LIFE to be mailed.
Title Unspecified 1882

Title Unspecified              1882

     THE Convention having at its last meeting in Chicago resolved to let each Association develop its own order of the priesthood or ministry, this subject is beginning to receive attention in various quarters.
Title Unspecified 1882

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     WE publish in this issue a sermon by the Rev. E. C. Bostock, which we recommend to the careful and thoughtful perusal of our readers. It treats of an eminently practical subject in the light of the teachings of the Church.
Title Unspecified 1882

Title Unspecified              1882

     THE publication of controversial pamphlets is again becoming prevalent. Twenty-five years ago, when the interest in the Doctrines was greater than it has been of late, controversial pamphlets were exceeding common. Men had convictions in those days and were not afraid of controversy.
Title Unspecified 1882

Title Unspecified              1882

     IT seems rather peculiar that Rev. B. N. Stone, of Fryeburg, Maine, should wish to receive a New Church ordination in addition to his induction into the Old Church ministry, and yet should fail to see the necessity or even the propriety of receiving New Church baptism. If Old Church baptism introduces him into the New Jerusalem, why does not Old Church ordination introduce him into the priesthood of the New Jerusalem?
Title Unspecified 1882

Title Unspecified              1882

     THE Methodists of late years have been very much excited over the doctrine of holiness. It seems that justification takes place when a man is converted, but entire sanctification is an after-work. When a man arrives at this latter desirable state he is holy and absolutely free from sin. Some years ago an article was published in the Methodist Quarterly Review, entitled "Holiness," written by Rev. Mr. Clark. On this article the Rev. Dr. Watson made a "fierce and fiery onslaught" in a pamphlet issued by the National Publishing Association for the Promotion of Holiness. To this Mr. Clark did not reply, fearing that he might be tempted to say things that would show that he, as well as Mr. Watson, had none of the "precious thing" about which they were contending. The editor of the Review, however, made a lively reply to the pamphlet-editors not being troubled with scruples to a very great extent, as a rule-and this reply Mr. Clark has had reprinted in the Wesleyan Christian Advocate. The bad editor says that the number of men in the Methodist Church claiming holiness is rapidly increasing, and in most cases their loud professions "are about the only reasons of suspecting them of any special excellence."
Title Unspecified 1882

Title Unspecified              1882

     THE discussion growing out of our notice of the Wine Question will cease with this number of the LIFE; the only exception to this being a letter from the Rev. George Field, which will probably be published next month. A fair hearing, we think, has been given to both sides. We have devoted so much of our limited space to this topic because we believe free discussion to be useful to the Church. The wine question itself is, however, important only so far as it relates to the Holy Supper. As a question of diet it is of but little moment.
Title Unspecified 1882

Title Unspecified              1882

     THE Messenger is evidently trying an experiment: whether it is to bring the Old Church into the New, or vice versa, we are unable to state. In a recent number the first editorial was from the Sunday School Times, the second from the Christian World, the third from the Churchman, the fourth from the New York Tribune, and the fifth and last from the Boston Herald. The news department contains articles from the Chicago Daily News and the Morning Light. "Communications" are mostly from the Philadelphia Ledger, and the children's department is taken up by an extract from the Christian Union.
Title Unspecified 1882

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     THE desecration of the Sacrament of the Holy Supper is making rapid "progress." it has already passed beyond the theoretical stage. An English New Church minister recently announced in the Morning Light that he had administered the Sacrament, in one case at least, with water instead of wine. A Society in Australia declares openly that it employs unfermented grape juice in this Most Holy Act of Worship. And at the recent meeting of the Maine Association "an article entirely free from alcohol" was substituted for wine. But perhaps this was because wine could not easily be obtained in Maine on account of the prohibition laws. Still, a little care and enterprise would have obviated this difficulty.


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Title Unspecified 1882

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     CONTRARY to the Constitution of the General Convention, the Maine Association has resolved to ordain Rev. B. N. Stone, although he has never been baptized into the New Church.
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     IN regard to the late meeting of the Maine Association a correspondent writes as follows:
     "I confess myself surprised. I hardly thought that Mr. Hay- don, or Mr. Sewall, or Mr. Dike, who were present, would have silently assented to such doings. The Convention had virtually said, we have removed all obstructions or guards or defenses of the ministry of the New Church in what is now Section XVII of the Constitution, which now does not require a candidate for the ministry to have been baptized into the faith and life of the New Church, as had hitherto been the case; only that he be a member of the Church, which may be understood as you please, A great many so-called members of the Church are nothing more than members of the congregation, or attendants on its public worship, and most of our Associations would recommend any such person for ordination! But the Maine Association has the dishonor of first availing itself of this privilege of repudiating the baptismal gate of the Church. How will the Convention now explain its course in regard to Professor Bush and Mr. Ford? . . . I am almost too much amazed to know what to say or think about it."
Title Unspecified 1882

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     IN a sermon on the future life, by Rev. J. F. Dutton, published in the Christian Register (Unitarian), occurs the following:
     "A few years ago a book was published in this country called Gates Ajar. It was a clear look into Heaven. It filled the other world with things of this. It at once sent every one into rhapsodies and tears. But it did not last. The opened gates have been closed again. The book is now all but forgotten. We soon grew tired of a sensational Heaven. A similar criticism applies to the works of Emanuel Swedenborg. No man ever saw more deeply into the laws of the spirit and of spiritual communion than did this man. Had he stopped here, had he been content to set these forth in axioms or allegory, he would have given to the world an everlasting treasure. But he saw, or supposed he saw, too much. We do not go far in his writings before we are shocked at the hard materialism of his Heaven. The spirit's pathway through the skies is robbed of all its sweet mystery. In Swedenborg's Heaven we seem at times even more earthly than upon earth."
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     This bit of illogical absurdity is a fair specimen of how the New is "permeating and leavening" the Old. Our optimistic brethren can doubtless draw sweet solace from it.
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     WE are happy to note that a prominent minister of Massachusetts, who has been known to speak of the Old Church as rapidly imbibing the truths of New Church, has now come to recognize the truth in regard to the state of the Old Church. In a recent; number of the Messenger he states:
     "Among the reasons for the slow development of our organization, the principal undoubtedly is the state of Christendom. . . The prime cause of delay lies in the unreadiness of Christians to receive spiritual truth. It was so predicted in the saying of our LORD, 'Nevertheless, when the Son of man cometh, shall He find faith in the earth?'"
Title Unspecified 1882

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     Also in the matter of the priesthood do we find the same writer taking a strong stand. After speaking of the necessity of having the presidents of Associations visiting isolated receivers and smaller circles and knots of receivers who are not provided with a minister, he says:
     "The duties of presiding should be not the whole nor an important part of the work of presiding officers. They should come to the association to report what they have found, have done, and have proposed, asking aid in carrying out definite measures of Church nurture. This looks to the establishment of what is essentially an episcopacy, and this is demanded by the use to be performed. It might be premature to apply such a title to the head of one of our small associations, but unless we aim toward this by having now every part of the Church adequately cared for, we are not doing our duty by the needy. I would ask for no rash appointments, but for the performance of the much-needed work, and am glad that the recent action of the Convention looks toward it."
Title Unspecified 1882

Title Unspecified              1882

     THE following is from a series of talks with children in an Episcopal newspaper. And yet there are New Churchmen, nay, even New Church ministers, who advocate the sending of our children to Old Church Sunday Schools!
     "You have been taught to believe in three Persons-God the Father, your Creator; God the Son, your Saviour, and God the Holy Ghost, or Spirit, who makes you holy. Now this is confessing you believe in the Blessed Trinity, which means Three Persons in One Godhead."
     "Miss Nina," said one of the older children, "how can we believe what we don't understand? I can't see how God the Father and the Son and the Spirit can be one and yet different."
     "Larry, you see the grass about you. Its color is green. How it becomes so, and why, you do not know. Our mother the Church teaches us to believe in the Holy Trinity, but does not explain the mystery.
     "Here is a clover leaf, and hereafter when you see these leaves dotting field or bank you may always be reminded of the Holy Trinity, each part equal and entire, but forming one complete whole. God the Son died on the cross to reconcile us to God the Father, and after He ascended into heaven He sent God the Holy Ghost to comfort and guide us into the paths of holiness. The Blessed Spirit was given to you at your baptism. It is the voice of God within you telling you what is wrong, the strong arm of God helping you to do right."
Title Unspecified 1882

Title Unspecified              1882

     THE following, taken from an article published in the Sunday Times (England) and reproduced in the Morning Light, is a fine satire on the manner the Divine Truth is taught to-day by the majority of New Church teachers. The writer, after mentioning the unqualified and terrible denunciations in the Doctrines of those who worship three persons in the Trinity and accept the dogma of justification by faith atone, says: "Happily, however, but little prominence is given to this unsavory doctrine, and but for its being enrolled amongst the Articles of the Church, probably one would not be aware of its existence." What a commentary on our popular preachers and tract writers! But for its being in the Articles of the Church one would scarcely know of the existence of one of the most vital Doctrines of the Church. The writer kindly goes on to show how this unsavory Doctrine can be done away with in reality, as it has been practically by so many. "Still it would be desirable if the next New Church Convocation should, in its accumulated wisdom, see its way to modify the dogma, or, better still, reform it altogether." There is a suggestion worth considering by those who wish to make the Church less "harsh and uncharitable."
Title Unspecified 1882

Title Unspecified              1882

     IN a communication published in this number of the LIFE, mention is made of a short notice of the Words for the New Church published in the Messenger, August 30th, in which occurs the following: "We regret to find in the comments on the Convention some reflections upon the positions of some of its members that are not only uncharitable and partisan, but are unjust and untruthful."
     This is certainly remarkable language for a paper claiming to be the organ of the general Church to employ in regard to another periodical of the Church.

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In plain English, the Messenger accuses the Words of deliberate falsehood and then fails to show or even attempt to show wherein the falsehood is contained. This unproved accusation, taken in connection with other things that have lately appeared in the Messenger, seems to indicate that that paper is no longer the organ of the general Church but of some other body. If this is really the case the Church should know it, and if it is not the case the Messenger owes it itself and its readers to explain its course in this matter. An unprejudiced observer would certainly conclude from its past course that the Messenger is the organ, not of the Church, but of the Board of Publications, an independent and self-perpetuating organization. Else why should it have taken the partisan stand it did in regard to the proposed incorporation of that Board, a stand which certainly was not consistent with the claim of representing the entire Church. And now, after the proposition has been carried through the Convention, the Messenger directly accuses a periodical of the Church of false-hood; and it so happens that article containing the alleged falsehoo4 sharply criticises the course of the Board and some of the prominent advocates of the Board's scheme of incorporation. Certainly if the Messenger wishes to retain its original position of organ of the general Church it should clear up its course in this matter, or if it has become a mere appendage to the Board of Publications, the Church at large should know of the change, so that it may act accordingly.
CITY OF PROGRESS 1882

CITY OF PROGRESS              1882

     THE City of Progress prided itself on being the most advanced, splendid and most magnificent representative city of the enlightened nineteenth century. Its citizens were of the most active and enterprising character, and Christian, who lived in the City of Progress, rubbed his hands and said: "This is a glorious age; look around you and see what a wonderful quickening there is in life, how the world is bounding forward and upward toward purer and better things. Everywhere can be seen the evidences of improvement in all things; the old superstitions and errors and evils are being dissipated like dew before the rising sun."
     And truly there was a wonderful activity in the city. The streets were superbly paved, and all the public works were on the most magnificent scale. The progressive men who had given out the contracts for the work and the men who had executed them had for the most part retired from active life through too much newspaper notoriety. Some of them lived in elegant mansions, and some of them lived in prisons.
     The legislative affairs of the city were in the hands of men who mostly performed the work from a pure and unselfish love of the public good, for there was no salary attached to their office. What more convincing evidence could a cynic want that the world was growing better than to see comparatively poor men spend all their little fortunes to be elected to unsalaried offices, in order that they might work without reward for their brethren. But Dame Fortune smiled kindly on these unselfish ones, for no sooner were they elected than they gave up all other occupations, moved into finer houses, and became benevolent and lent a helping hand to those who had worked for their election by obtaining for them positions in the city government. And their goodness had its reward, for when the time for re-election came around these lowly friends would contribute a portion of their salaries for necessary expenses" in securing for their benevolent patrons a renewal of office.
     In this city were a few really noble and intelligent statesmen, men of broad and comprehensive views, who did not care to publish their good works to the world. For the good of their fellow-citizens, just before an election they would meet and select suitable men to fill the various offices, then, by means of advertisements at twenty cents per line, torch-lights, bands of music, etc., they would cause "public sentiment" to nominate and elect the suitable men. Sometimes public sentiment was not sufficient and they were compelled to resort to other methods to secure the election of the proper men; such methods as paying the poor to vote in place of careless citizens who would not take the trouble to vote for themselves, clerical errors in the counting of votes, and so on. Christian congratulated himself on living where the "voice of the people was supreme." Sometimes a wave of perversity would sweep over the city, and then these pure and good men went to other countries or were entertained at the public expense; but there were so many good men their places were easily filled.
     The school system of the city was an admirable one. A hundred children were placed under the care of one teacher, and learned as much in one day as an adult could in a week. The wisdom and economy of the School Directors in saving public money was shown by the small pay given to the teachers and the soul-wearing and body-killing amount of drudgery and work they were driven to do. Carping persons said that the teachers being for the most part women and having no votes accounted for this noble economy of the public money. Many of the Directors were saloon-keepers or "gentlemen," the latter meaning citizens without occupation or visible means of support. Having no education themselves, they were well qualified to see the necessity of it, and so they spent a princely sum of the public money every year, notwithstanding the small salaries paid the teachers. Chronic grumblers did occasionally say that the costly school-houses were poorly built, badly lighted and ill-ventilated, and that the children were "crammed," not taught; but Christian, with a beaming countenance, would reply, "Splendid system, sir, splendid system; vice and ignorance must disappear before the spread of education."
     The banks of the city were enormously rich and powerful, but at intervals one or other of them would "suspend" and thousands of wretches would lose their all. Then it would come to light that the president or cashier or some other official had borrowed all the funds and invested them in speculations.

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This would cause much surprise, as the gentleman in question had heretofore stood so high in the community, been a member of the Church and taught in the Sunday School. Christian would remark: "Poor fellow! he was tempted and fell. I know he regrets what has happened. We are all liable to err, and must not be too hard on him." The official would be arrested, let out on bail, and afterward lead a life of quiet respectability.
     Sometimes in the city a man would be knocked on the head and robbed; if the thief was caught he would be sentenced to many years in the penitentiary, and Christian would observe, with severity: "A righteous sentence; society must put down the criminal classes with a strong hand, else property will no longer be safe."
     The life insurance companies of the city, by means of tract-like little books, showed that they were the protectors and benefactors of the widow and orphan showed, beyond question, the profit of insurance; how a pittance laid by in their hands, year by year, would grow and increase. Their annual reports told of such fabulous sums of money they had invested that men mentioned them with bated breath. But "shrinkage" would occasionally throw one of these colossal institutions into the bands of a "receiver," who received so well that the amount the widow and orphan received was very small, the entire assets of the corporation being required to pay certain philanthropists for the labor of turning these assets into cash. Some hard-headed grumblers said that an ordinarily honest and competent man could sell a few securities and pieces of real estate and divide the money with but little expense or time. But such persons did not understand the intricacies of life insurance. But all the companies did not fail; some of them grew richer and stronger each year; they would benevolently receive a man's money for years, but when, as usually happened, the man was unable to continue to pay and wanted to draw out from their full coffers a little of the money he had paid in, the company would offer him hundreds, if they were a liberal company, where he had paid thousands. When any complained of the pittance offered, they were met, wit virtuous indignation, with, "We must protect the widow and orphan."
     The vast trade of the City of Progress was conducted on the most enlightened modern principles. The merchants were public benefactors. Year after year they sold their wares at "Enormous Reductions! Everything Down Below Cost!!" They sold the "Finest Imported" goods at prices below those ruling in the country where the things were produced, and if trade was prosperous they sold more of an article than the producing country made. At times, some of the larger merchants sold certain articles at such a price as to cause Christian, who was a shrewd as well as a good man, to exclaim: "What a glorious thing for the poor!" and he would go to the stores where the low prices were current and buy. After a lapse of time, several smaller merchants were sold out, quickly and cheaply, per Sheriff's sale, and then the large and benevolent merchants would advertise "Enormous Reduction" at greatly advanced prices.
     The manufacturing establishments of the city were vast and varied. Massive buildings were filled with costly machinery, well taken care of, and with men, women and children who, as a rule, made about enough money to keep from starving. When trade was especially "brisk," and these people could earn enough to keep starvation well at bay, they "struck" for more pay, and, if successful, they struck again and again, until the tide of trade turned. Then the masters would make a "reduction." This the operatives would resist until driven back to work by dire want and hunger. After this, another reduction, and another, until the very utmost amount of labor was wrung from human beings consistent with having these human beings exist at all. Christian said the manufacturers were "shrewd and progressive men; men who build up a city and make it great."
     The church buildings of the city were numerous and magnificent. Some of them were also mortgaged. The preaching and singing were the very finest that money could procure, for the members were rich and liberal, and were willing to pay lavishly for what suited them. The preacher often eloquently and fervently exclaimed against "sin and worldliness," and earnestly and pathetically pleaded with "sinners" to come and "save their souls before it was too late." The congregation, arrayed in silks and broadcloths, said to each other, "What a fine speaker!" Sometimes a preacher forgot his duty, and from generalization descended to particulars; some "feeling" in the congregation generally followed such a course, then a "call" elsewhere, and another man, who knew how to perform a surgical operation without hurting the patient, would take his place, and Christian would say, "He is more eloquent than the other."
     It is needless to say that the newspapers of the great City of Progress were fully up with the age. They were well edited, well printed, and no money was spared in obtaining the very latest news from all quarters of the world. In their editorial columns they were fond of speaking of "our city" as the centre of intelligence, enlightenment, progress, education, etc.; of "our people" as virtuous, law- abiding, happy, prosperous, honest, peaceful and the like, and of comparing "our" moral state with that of the preceding eras of the world, when ignorance, superstition, rapine and disorder ruled. In another editorial they came down to particulars, and showed up some citizen "in his true colors," and "held him up for the execrations of all honest men." In. the full news columns appeared reports, showing that our efficient police force made over forty thousand arrests during the past year ;" and the absolute necessity for an increase of the "force" for the better protection of life and property, and also that there was an imperative call for the enlargement of "our overcrowded prisons." Scattered through the paper were headlines of "Horrible Murder," "Suspicious Failure," "Heavy Robbery," "Official Rascality," "The Latest Church Scandal," "Embezzlement and Forgery," "Conflict Between Labor and Capital," "Starvation" "Incendiarism," "Riots," "Divorce," "Pickpockets," "Tramps," "Burglars," "Infanticide," "Drunkenness" and "Death."

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Christian read his morning paper, and then held forth eloquently about the beneficent effects of modern civilization; how it was purifying, ennobling, and bettering the human race, and lamented that the gentile and heathen races could not be brought into a similar state.
     Christian himself was rich and respected, and felt in his heart that he was a good man, though he openly and manfully said, "I am a miserable sinner," but he did not believe or intend others to believe it literally. If he was not a good man, where were there any? Did he not pay his debts? Did he cheat or defraud any one? In his business, he was regarded as a shrewd and competent man. He only paid the "market price" for labor, and if an employ4 complained that he could not support his family on such meagre wages, Christian kindly told him that there were other men with large families who would gladly take his place. Was that wrong? Certainly not, for he must keep up with his competitors and conduct his establishment on "true business principles." If he got any "points" ahead of the world at large, he would go into the market and buy up all he could of the article in question if the point showed an advance, or dispose of all his stock to his neighbors if it pointed to a decline. 'Was that wrong? Most assuredly not, and when he made a successful "turn" in this manner men admired and envied his "ability." Where was the wrong in all this? There was none; for he paid for the goods when he bought them, and did not misrepresent the goods when he sold them. In the management of debtors, Christian's business ability was very apparent. In some cases he would take a mortgage on the debtor's effects, and continue to let him have goods at high prices "to cover the risk," until he saw the man was about "squeezed dry," and then he would "sell him out." If the wretch complained at seeing his little household things sold, Christian would say to him, in a righteous tone: " What right have you, sir, to buy my goods when you cannot pay me?" In other cases, when a man became involved, he would allow a "rival house," who did not know of the state of affairs, to "sell him a bill of goods," and then would "attach" them and thus "secure" himself. Was this wrong? Must not a man "look out" for himself and family? Did he not give freely to charitable institutions and to the Church? Had he not, in his will, left a princely sum to found a "Home" for the poor and afflicted? If he was not a good man and a worthy citizen, where would you find one? And so, although he said, "I am a miserable sinner," he did not believe it; he knew he was a good man.
     And now, from this brief outline of the City of Progress and one of its most respected citizens, who can doubt the wonderful effects of the New Age in the way of purifying mankind? Who can doubt which way civilization is tending in this Glorious Nineteenth Century?
Title Unspecified 1882

Title Unspecified              1882

     SINCE the establishment of the NEW CHURCH LIFE over 21,000 copies have been issued.
AUTHORITY vs. UNACCEPTABLE DOCTRINES 1882

AUTHORITY vs. UNACCEPTABLE DOCTRINES              1882

IV.
     IN Conjugial Love 122, we find this heading: "That from the marriage of good and truth which proceeds from the LORD and flows in, man receives truth, and to this the LORD conjoins good, and that thus the Church is formed with man." Under this heading we find the following: "That man is born with a faculty of knowing, of understanding and of becoming wise, and this faculty receives truths, by means of which it has science, intelligence and wisdom; and because the female was created by means of the truth of the male and is formed into the love of it more and more after marriage, it follows that she also receives the truth of the husband into herself and conjoins it with her own good."
     This shows us that the true marriage of partners is the marriage of goodness and truth in its fullest and most complete form. (Comp. 76 and A. C. 668.) It is essential that this be remembered as we go on. Another thing that we need to remember, is the true relationship of this goodness and truth. In the Arcana 3952, we read: "The heavenly marriage is not between good and truth of one and the same degree, but between good and truth of an inferior degree with a superior; that is, not between the good of the external man and the truth of the same, but between the good of the external man and the truth of the internal; or, what is the same thing, not between the good of the natural man and the truth thereof, but between the good of the natural man and the truth of the spiritual; it is this conjunction which constitutes marriage."
     Remembering this law of all marriage, we can understand the statements so often repeated (as in C. L. 21, 32, 63, 88, 125, 193, 208, 331, 353, etc.), how one is primary and the other is secondary and formed therefrom. We can also understand the whole treatment of the relation as being so far from a parity, indeed, so absolutely a disparity, that the life of the husband is an internal of which that of the wife is the outer ultimate or completion in the natural degree. There is more than at first thought might appear in this one truth well retained in the mind of both partners, to put clearness, harmony and blessedness into all their relations and duties in life. In the light of it husbands that are in the true wisdom of men of the Church will not "admit the influx of love from the bodies of any other than their own wives" (C. L. 55), a fact that would follow as inevitably as in any other case of spirit and body.
     In the light of it also shine with double significance and beauty, the truth illustrated in the relation (C. L. 56), especially that related of the husband, that "when he spoke, the life of wisdom from the wife was perceived in his discourse, for the love of it was in the tone of speech." As also that in (number 88) concerning the wholeness of the husband through his wife. This is something of its importance to husbands; with it will at least go a vital power to keep him from being "stern, austere, dry and unlovely, or wise only for himself" (number 56).


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     Its uses to the wife are no less important to keep her out of that most false, mischievous and destructive sphere of "woman's rights," and make her only the more thankful that she can be true to her womanhood and wifehood in her own natural degree as the ultimate and complement of her husband's life. It will at least save the hot flush of anger that I have seen at the reading of C. L. 88, because it seemed to place the woman below the man in the scale of being. In our teachings, the power, use and beauty of the ultimate degree are too clearly set forth to allow any one that understands them to underrate its importance. It is the degree of realization of all the power, sweetness and beauty of life. It is not from the Doctrines that the modern woman gets her prevailing and fatal discontent with the nature and sphere that heaven has given her and that never was found fault with before the great consummation destroyed the last vestige of truth and order by its boasted innovations of progress.
     In the light of this truth great clearness is thrown on the relative intelligence of the two sexes, As we should expect, the masculine intelligence is interior, belonging to the rational degree (C. L. 163-8), while that of the feminine is without (C. L. 165), belonging to the natural degree (number 168). In the Index to C. L. Posthumous it is still more distinctly stated that the intelligence as the love of the man is interior and that of the woman exterior, and these two degrees of intelligence cannot be given one to the other (Comp. C. L. 168). It follows from this that each has a distinct sphere of use of that intelligence which cannot be filled by the other.
     In matters of rational judgment and moral justice (number 164) the understanding of the man is qualified to act. In matters of" genius and grace," "elegance and neatness" (number 175), in matters of external life (number 168), and in domestic affairs, that of the woman is qualified to act. In the Index Posthumous these several characteristics are very clearly set forth. "The intelligence of woman in itself is tender, pacific, yielding, soft, beautiful, modest, lovely-just as she herself is; and the intelligence of man is stern, rugged, hard, obdurate, bold, over-leaping bounds. The intelligence of wives busies itself with external things, which relate to household matters, and are called domestic; and in internal things and in such as relate to public matters she depends upon the intelligence of her husband." (Comp. C. L. 90, 91, 218.)
     From this distinction of the degrees of intelligence must necessarily follow distinction of offices and uses. Those of the man are "such things as are of the understanding, or in which the understanding predominates, whereof many are to be done away from1 home and relate to public uses." (C. L. 91.) See these enumerated in C. L. 163. There are duties, let the modern husband remember, which are not to be done away from home, as the education of his children, particularly his boys (number 176). Those of the wife are "such things as are of the work of the hands, and are called net-work, needle-work, and by other names, serving for ornament, both to decorate herself and to exalt her beauty. Moreover, to various duties, called domestic, which adjoin themselves to the duties of men, which, as was said, are called out-of-door duties." (C. L. 91, Comp. 169.) Also the nourishing and care of infants of each sex, and the instruction of the girls to the marriageable age (numbers 174, 176); or, as it is pointedly expressed in the Index Posthumous: "There are offices peculiar to men, and others peculiar to women. Those which are proper to men may be called public, and those which are proper to women, domestic. Man, from the wisdom proper to himself, inclines to his offices, and woman, from the wisdom proper to herself, inclines to hers; [which is, unfortunately, less true now than before the age had 'progressed' so much.] The offices of men require interior judgment, and those of women exterior judgment. Women cannot enter into the offices of men, nor can men enter into the offices of women and perform them well. The conjunction of these offices constitutes mutual help. By this mutual help [by this, remember, not by the modern commingled style], man and woman make one house, which coheres as one [plain enough why the modern progressive house does not cohere as one.] The offices of both constitute, as it were, one form of government. The offices of men relate to wisdom, and those of women to the doing of the delights of man's wisdom; thus, they relate to man. All these become either more or less perfect or imperfect, according to the state of conjugial love between them. The perception, and hence the wisdom, of man cannot be given to woman, and the perception, and thence the wisdom of woman, cannot be given to man." (Comp. C. L. 174, 175.)
     Illustrations of these truths often occur in the Doctrines; as in C. L. 1 to 25, 208, where quite full illustration of the uses of the sexes are given. Also, A. C. 8994, where it is stated: "It is according to order that men should be in science, but women solely in affections; thus that they should not love themselves from sciences, but should love the men whence Conjugial Love is derived. Hence, also, it is that it was said by the ancients that women should keep silence in the Church." In S. D. 5936, it is shown that the disregard of this law of order leads to spiritual delirium in those who violate it. In C. L. 175, it is stated: "The reason that men cannot enter into the duties proper to women and discharge them aright, is because they cannot enter into their affections, which are altogether distinct from the affections of the men. Since the affection and perception of the male sex are thus discriminate by creation and thence by nature, therefore among the statutes with the sons of Israel was also this: 'There shall not he the garment of a man upon a woman, nor the garment of a woman upon a man, because this is an abomination.' Deut. xxii, 5. The reason was because all in the spiritual world are clothed according to their affections, and the two affections of the woman and of the man cannot be united, except between two, never in an individual."
     All this goes to show that these laws of order are of fundamental importance, and we must obey them if we would live orderly and happy lives, info which the LORD, by His revelations to the Church, would bring us, and that to follow the growing tendency of a consummated age to violate them is to do so at our great peril.

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For the truth from these teachings is too plain to be safely ignored, that all the boasted modern improvements on the order that till now has never been upturned since creation, are simply the disruption of the most sacred things in life and must lead to its destruction. It is only an added evidence of the "consummation of the age," and of the truth that Conjugial Love henceforth exists only as it can "be restored with those who will be of the New Jerusalem."
     The defense of these fatal innovations of the primal order of creation is that wives must have protection from bad husbands-vice versa. Of course, so much the worse showing for the state of an age that makes it necessary. But, because in hell all must have protection from each other, it is no reason for us to introduce thence this state of things into the New Jerusalem, and destroy our marriage to do it. Our teachings give us the order by which alone true marriages are possible to us, and the only protection we need, or, indeed, that is possible to either party, is in implicitly following that order. It is the only thing that will shut out hell, with its falsities and evils and miseries, and bring in heaven, with its truth, good and blessedness. There is no possible danger if they will only cease from doing "every one that which is right in his own eyes," and come into that state described in our Doctrines, which "submits itself and is in good ground." And this is a complete and sufficient answer to all modern prating about the upturning of order, that under the pretense of protection and elevation only destroys the last blessing left from the wrecks of paradise.
     We will next look at the bearings of these truths upon the rearing and education of the children.

     (Note that the word "his" was left out in the last line of the quotation from A. C. 266 in my last paper. It is important, as being the key to the Doctrine taught.)
Title Unspecified 1882

Title Unspecified       Rev. E. C. BOSTOCK       1882



SERMON
     Ye heard that it was said, Eye against eye and tooth against tooth. But I, I say to you, Stand not against the evil, but whoever strikes thee upon thy right cheek, I turn to him the other also, and if any one wishes to draw thee into the law and to take away thy coat, leave to him thy cloak also; and whoever will compel thee to go one mite, go with him two. To the one asking thee give, and the one willing to borrow of thee turn thou not away.-MATT. v, 38-42.
     The words to which I wish to call your especial attention to-day are these: "To the one asking thee give, and the one willing to borrow of thee, turn thou not away."
     But to obtain a clear understanding of the teaching contained in these words we must have a general idea of the preceding words.
      These words contain the law of life operative in the spiritual world-viz., that every evil involves I and carries with itself an adequate punishment, just as the violation of the laws of health involves disease. And, on the other hand, every good contains an adequate reward, just as obedience to the laws of health brings health and bodily happiness.
     The operation of this law protects the good, i. e., the LORD by His Divine Truth protects them. When an evil spirit burns with a desire to injure the good and rushes against them he is repelled by the Divine Truth and his evil lust opens the way to other evil spirits, who flow in and from their cruel delight torture him. It thus appears plainly that a devil is punished just in proportion to his lust of evil; for evil spirits can approach only so far as he opens the way by indulging the lust of evil.
     The LORD is therefore able to protect man when man shuns evil. For this reason angels and men are commanded by our text not to resist evil from self, for as soon as self enters the LORD departs, and His protection is averted. As we are not to resist evil from self, but as of ourselves from the LORD, so we are also commanded not to resist the efforts of evil persons from ourselves, i. e., we are not to resist them from hatred or revenge, for these avert the protection of the LORD and expose us to the attack of evil spirits. And as we are not to resist the evil from hatred or revenge, we are not to use means that flow from hatred and revenge, viz., we are not to use persecution in any form. To illustrate: if we see one endeavoring to lead the simple astray by false teaching we are not to deprive the false teacher of his living or of any other natural good in order to protect the simple. Instead of this we are to teach the truth plainly and clearly and thus let the LORD protect the simple.
     For where this is done those who are in good receive the truth and are thus protected, while those who are in evil or who are not yet prepared for the truth are either permanently or temporarily driven away. And since when they are in this state it is better for them to be driven away, the good are thus best protected and the efforts of the evil fail.
     The Mosaic law, "an eye for an eye and a tooth for a tooth," is thus the ultimate natural form of the spiritual law, that as one does to others so it will be done to him. And the LORD'S words that follow teach that this law is not to be enforced from a spirit of hatred and revenge; though it by no means entirely abrogates the external natural law, for we are taught that this law may be of use if people are disposed to use it.
     Such in general is the teaching of the words that precede these: "To every one asking of thee give, and the one desiring to borrow of thee turn not away."
     In the Arcana Coelestia we have the following explanation of this verse: "By lending is signified to instruct, thence it is manifest what is signified by to give to all who seek, viz., to confess all things of their faith in the LORD."-9048.
     And in the Apocalypse Explained we find this: "From him that would borrow of thee turn thou not a way signifies to instruct if any one desires to be instructed, for the evil desire this that they may pervert and deprive, which, however, they cannot do."- A. E. 556.
     Here then we have a most important teaching, for though we are not bound by these words to give of our worldly goods to every one asking, we are bound to give of our spiritual goods.

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We are bound to instruct every one that desires instruction, we are bound to confess everything of our faith in the LORD.
     Against this the Dragon fights with all his power. When he is unable to restrain man from acknowledging the Doctrines of the New Church he immediately suggests to him to conceal some or all of the Doctrines.
     He says, "Do not leave the Old Church. Do not acknowledge that you receive these doctrines through Swedenborg. Do not acknowledge that you receive them from the LORD. If you do you will excite prejudice and opposition, you will be called a fanatic and be shunned by your friends. On the other hand, if you conceal these things you can insinuate these great truths and do much good." Thus many are deceived by the specious reasoning of the Dragon, and their faith grows cold and the simple are not instructed through them. To them that ask of them they do not give, and him that would borrow of them they turn away.
     But when man comes out boldly, leaves the Old Church, and acknowledges these truths to be from the I LORD alone, does the Dragon desist from his effort to prevent him from confessing his faith in the LORD? By no means. He then says: "Of course, you must acknowledge that these truths are from the LORD and you must teach the essentials, but there are certain doctrines that are opposed to the prejudices of the simple. If you teach these you will drive many away from the Church.
     Such, for example, is the doctrine concerning the abolition of the strict Puritan Sabbath, such the doctrines concerning the use of wine, and above all, such is the doctrine of Conjugial Love and permissions. Besides, if you teach these the evil will pervert your words, they will lead the simple to think you are a Sabbath-breaker, a drunkard, and an adulterer. Thus they will be driven away from the Church."
     By such fallacies does the Dragon deceive many.
     But the LORD says: "To every one asking of thee give; and the one desiring to borrow of thee turn thou not away." And when we consider the subject in the light of the Divine Truth we can plainly see the fallacies in the suggestions of the Dragon.
     In the first place, we are taught in the words immediately preceding these that the LORD by the operation of His Divine Sphere protects the good from harm and that the evil receive punishment according to their lust of evil. We are also taught in the Doctrines that the LORD alone sees the internals of man and leads him from birth to eternity. Man can see the merest externals. We thus see that man's judgment of the state and needs of another is based on the most unstable foundation. He can know absolutely nothing of the internal needs of those who meet him. On the other hand, he does know that the LORD has revealed the Divine Truth for the use of those who are to be of His New Church; he knows also that the LORD did not reveal this truth until it would be rejected by the greater part of the Old Church lest they should profane it; he knows also from the Doctrines that it is often better for man to reject or to attempt to pervert the truth, rather than not hear it. Knowing, therefore, that the LORD can and does protect all who are in any degree of good, who are in any degree of affection for the truth, and knowing that instruction may be just what the evil need, even though they intend to pervert it, it seems the height of folly to refuse to instruct when asked. Thus it seems both irrational and in opposition to the direct commandment of the LORD to refuse to confess all things of our faith in the LORD, to refuse to instruct every one that asks, whatever his motive may be.
     There are many who ask for instruction in the Doctrines of our faith and they ask in many ways. There are also various ways of refusing to instruct.
     The priest of a Society or Church is asked by all who attend, to instruct in all things of his faith in the LORD, to instruct them in the whole doctrine of the Church, and he refuses to do this if he shuns any Doctrines because they are not popular, or from fear of exciting prejudice, even though he may teach the other Doctrines in the most faithful manner.
     Every member of the Church refuses to instruct those that ask, if he so conceals his connection with the New Church that people are not led to ask.
     Of those that desire to borrow of our spiritual riches some ask from a love of truth in the heart. These receive the Divine Truth and drink it in with an almost unquenchable thirst. To instruct such is a pleasure to every true New Churchman. Some seek to know the truth from mere curiosity or from a desire to have a subject of conversation. Still others seek to know the truth that they may pervert and destroy. To instruct the latter may be a disagreeable duty, but it is a duty nevertheless.
     But let us consider how it is that the Dragon is enabled to tempt us to conceal our faith in the LORD. Is it because we have such an intense love of the LORD and of His Church that we are afraid to do the least thing to injure it?
     I fear that it is not, for falsity could not affect such a love. If we examine carefully our motives and affections we will discover concealed beneath the cloak of love for the Church some form of self-love. We will find, perhaps, a fear of the loss of reputation, or perhaps we mistake a pride in the external growth and prosperity of our Church for a love of the true, internal Church. It is this self-love which enables the Dragon to enter and tempt man to conceal his faith in the LORD.
     If, then, we would be true and faithful New Churchmen we must confess and teach when asked, not only the great general Doctrines of the Church, not only those which are popular, but all things of our faith in the LORD, from the inmost to the outmost. We must boldly and faithfully obey the command of the LORD:
     "To every one asking of thee give, and the one desiring to borrow of thee turn thou not away."


     COPIES of the Establishment of the New Church, a tract, by the Rev. W. H. Benade, can be purchased from the business manager of NEW CHURCH LIFE. Price, five cents per copy.


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STUDIES IN THE WORD AND THE WRITINGS 1882

STUDIES IN THE WORD AND THE WRITINGS              1882

     A SUBSCRIBER writes to us about the perplexity in which he has been put by finding a verse quoted in the Writings which Bible critics have pronounced spurious, and sends the following question:
     How are we to understand the mention of the books of the Bible, which have not the internal sense, in the New Church Writings? That is, are we to regard the citation of passages from any such books as proving any matter of doctrine or possessing any authority? Their use as illustrating a thought or warranting any historical fact is evident enough; for in such a case these books may be quoted in the same manner as Livy or Herodotus, though, of course, in a much higher sense. But how when such passages are adduced in demonstration of a doctrine? How are we to consider the citation of such texts as proofs?
     To illustrate this, look at True Christian Religion 164. In this place it is shown that there is a Divine Trinity, Father, Son and Holy Spirit. (It is to be noted that here no definition is given of the doctrine nor are they called Three Persons.) Here several texts are quoted; then finally we have "And, moreover, is this doctrine evident from these words in John: 'Three there are which witness in heaven; THE FATHER, THE WORD AND THE HOLY SPIRIT.'-Epist. i, chap. v, 7. This number of the True Christian Religion closes with the words 'And besides, that the Apostles in their letters often mention as well the Father and the Son and the Holy Spirit. From these it appears that there is a Divine Trinity, which is Father, Son and Holy Spirit."
     Two difficulties here arise: 1. From the italicized clauses above-"The Apostles in their letters," and "From these it appears," might it not seem that these Epistles, which confessedly are without any internal sense, are of authority in confirming a doctrine? 2. This text from 1 John v, 7, is one of the strong points of tripersonality. Yet every scholar knows that it has no business to be in the Epistle at all. The verse is not found in any Greek MS., and in no MS. of any kind or language before the twelfth century. (Vide Alford in loco.) The correct text omits from the words "in heaven," v, 7, through to the words "on earth," v, 8, reading: "There are three that witness-the Spirit, the water and the blood, and these three agree in one." Why is it, then, that this most important doctrine of the Trine in the LORD is attempted to be confirmed by a citation from a writing not of the Word, and this citation containing a forgery and an interpolation?

     We answer, that this citation does not contain a forgery and an interpolation, and that as the evidence of one of the LORD'S Apostles it is properly used as confirmation after a number of proof-texts from the Word itself. Although the Epistles are not Divinely inspired, and are not holy in every word and syllable, still they contain certain teachings of the LORD which the Apostles heard from Him. In the prosecution of his Divine mission Swedenborg could distinguish these and could therefore cite the passages containing them as authoritative.
     We dissent from the view of our correspondent that "every scholar knows that it [the passage quoted] has no business to be in the Epistle at all." Many scholars in the Old Church have earnestly maintained its authenticity. And besides the external reasons brought forward by the Old Church, New Church scholars, who practically apply their belief in the Authority of the Writings, say that Swedenborg, writing under the immediate auspices of the LORD, was kept from error, and that hence his quotations from the Word and the Epistles vouch for the authenticity of the quoted portions, though modern scholarship, fallible as it is, pronounce opposite judgment.
WORM 1882

WORM              1882

     A WORM who had spent his life crawling about beneath the surface of the earth one day made the astounding discovery that there was something above the dark and damp region in which he lived. The place where he came to the surface was beneath the floors of a rickety old building, and the light he saw was but a few feeble rays that struggled through the chinks and cracks of the floor.
     To the worm this light was simply dazzling, and he gazed on it for a short the with delight. Then it struck him that he had a mission-that it was his duty to impart this light to others. So, without further investigation, he turned and burrowed into the ground again, and spent the remainder of his life in telling the other worms of the glorious light he had discovered and urging them to ascend into it. But they were satisfied with their lot, and the worm with a mission was satisfied that it was his duty to remain and spread the New Light. So he remained and never ascended to the surface again.
POPULAR SERMONS AND POPULAR MUSIC 1882

POPULAR SERMONS AND POPULAR MUSIC              1882

     FOR many years we have had in the New Church what may be designated as popular sermons. These sermons consist of the merest generalities of doctrine, such as any child ought to know, presented in an attractive and eloquent manner. They are not designed to instruct the congregation, but rather to interest and amuse them. They flatter the self-conceit of the superficial by never taking him beyond his depth and by presenting his own thoughts and opinions in a new and striking way. Such sermons are always appreciated; no one ever goes to sleep under such preaching. But it is equally true that no one ever learns anything-except, perhaps, from the first one. After listening for twenty years to such preaching, the congregation know but little more than when they began. They have perhaps grown self-satisfied, but they have made no advancement into the knowledge of the Doctrines which the LORD has revealed for the use of His New Church.
     The same spirit which has produced popular preaching has also affected the music of the Church. We have popular music-music which any one, even with an uncultivated ear, can appreciate, and in which all can join.
     One form of popular music is what is termed unisonal singing, which the Board of Publications is endeavoring to impose upon the Church. This mode of singing is simply a relic of barbarism, and of all places it should have the least place in the New Church. The Doctrines of the Church teach us the necessity of harmony, not unison. Unisonal singing is harsh and repulsive in itself. The beautiful and tender female voices, which harmony tends to preserve in all their delicacy, are drowned in a harsh clamor of heavy male voices.
     The true way to get all to take part in the singing is not to debase it to the level of the congregation, but to raise the congregation to the level of good singing. Let the people learn music and then they can sing.
     Another kind of popular music is what may be not inaptly called "machine music-music made by the yard, so to speak. This music has not more inspiration about it than so much carpentering. But the world, and this country especially, is full of it. And as it is mainly of a religious character, the Church is full of it too. It has invaded and taken almost entire possession of our Sunday-school books, and has to a large extent intruded into our hymn books. It is very popular. Anybody can sing it that can sing at all. It requires no training, no cultivation, no inspiration to appreciate it.
     Popular music, like popular preaching, flatters people's self-conceit because it is so easy; ignorant people are encouraged to think themselves musicians. Musical culture is brought to a standstill. After learning a dozen books filled with this sort of music, one really knows no more of true music than when he began; and perhaps he knows less, for whatever taste he may have had by nature has been utterly ruined.


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     Popular preaching and popular music are two enemies which the Church must fight.
WINE QUESTION 1882

WINE QUESTION       JOHN ELLIS       1882

A. LETTER FROM DR. JOHN ELLIS.

     EDITORS OF NEW CHURCH LIFE:-Although surprised at many of the statements in your notice of his article in the August number of your periodical, yet the writer is pleased to notice that you do not deny but that there are some substances which have not both a good and bad signification; for now the simple question may be asked whether fermented wine is one of them or not. And again, you admit that if it is admitted that fermented wine is a poison, then the arguments perhaps would answer that are used to show that wine which has a good correspondence is unfermented.
     "But," you say, "Dr. Ellis has not proved that fermented wine is a poison, nor can it be proved; and its insertion among poisons on the grounds alleged amounts to little less than begging the question."
     Now the present writer really thought that in his work on the wine question he had produced evidence enough to convince any unbiased New Churchman that fermented wine is a poison, and that there are two kinds of wine, one fermented and the other unfermented. He produced the testimony of some of the most distinguished men from the earliest periods of history up to the present time, showing that fermented wine has in all ages been regarded by intelligent men, and especially by medical men and writers, as a poison. Can any one question but that the wine which we are told in Deut. xxxii, 33, "Their wine is the poison of dragons and the cruel venom of asps," was a poisonous wine? Perhaps you will say it was a spiritual wine to which reference is here made; but have we no corresponding natural wine? Solomon certainly thought that we have, and also that we have two kinds of wine, which you seem to think is such an absurd idea, for after giving a wonderfully correct description of the effects of fermented wine on man, mentally and physically, when it is used by him as a drink, he warns us not even to look upon it with longing eyes, for the reason that "At the last it biteth like a serpent and stingeth like an adder." Prov. xxiii, 32.
     Clearly of another kind of wine he speaks when he says of wisdom, "She hath mingled her wine; she hath furnished her table;" undoubtedly alluding to the custom described by ancient authors of dissolving their old, inspissated, unfermented wine with water before drinking it. It would seem almost, if not quite, self-evident, from what we witness of its effects on men every day, that if there are any poisonous substances on earth, fermented wine is certainly one of them, for it possesses all the characteristics of poisons in a preeminent degree. Its use tends to cause an unnatural appetite which no healthy drink will satisfy, in fact, no other drink which does not contain alcohol will satisfy this appetite. It requires to be taken in gradually increasing quantities to satisfy the appetite for it until a manifest diseased state ensues. It causes specific diseases characteristic of alcohol. In all of these particulars it differs from healthy food and drink. There is no poison which cannot be taken in small quantities, or "temperately," as you say, by many individuals for years with comparative impunity, as we know by the example of the habitual users of tobacco, opium and arsenic; and none of these poisons when "temperately used" more surely deprave the functions of mind and body and impair the vitality and structure of important organs than does fermented wine. In view of the fact that life insurance companies, from carefully collected statistics-while not insuring drunkards at any price-are beginning to discriminate from ten to fifteen per cent in favor of total abstainers against temperate drinkers, how can you say that the "temperate use of wine as a beverage" during health has never killed any of the human family?
     You say that your correspondent does not state the process of fermentation quite correctly, but you neglect to state to your readers in what respect he has failed to do this. Again, you say that "the writer makes several other statements which cannot be proved. For instance, he says that sugar corresponds to spiritual delights, and that alcohol is a 'well-recognized poison.'"
     In reply to the first accusation we will let Swedenborg speak:
"Everything sweet in the natural world corresponds to what is delightful and pleasant in the spiritual world,"-A. C. 5620. "Sweet signifies what is delightful from the good of truth and the truth of good."-A. E. 618.
     In reply to the second accusation, the writer will say, as to fermented wine or alcohol-its chief ingredient-as a poison the half has not been told, and can never be told in this world.
     Is a vast army of victims to the use of intoxicating drinks, fifty thousand strong, slowly but surely marching down to drunkards' graves annually in the United States, no evidence of the poisonous character of such drinks? Are the insanity, drunkenness, poverty and crime, which manifestly flow or result from the use of intoxicating drinks, and make more than three hundred thousand homes in this beautiful land most desolate and wretched, no evidence as to their poisonous character? Do you ever see any similar results flowing from the use of pure water, milk or the unfermented juice of the grape, or of any other wholesome fruit? If all this and the direct testimony which the writer in his work on the wine question has gathered from the Word of the LORD, the Writings of the Church, and scientific researches, in your estimation do not prove that alcohol is a poison, where can you find proof that anything that exists on earth is a poison? The writer feels that you cannot have examined this question with the care which its importance merits, in all of its various aspects, before writing the views which are contained in your criticisms.
     If the Editors of NEW CHURCH LIFE would not consider them "wholly irrelevant" the writer would like to ask them a few more questions:
     1st. Does not natural drunkenness correspond to spiritual drunkenness, and, if it does, must not the cause of natural drunkenness correspond to the cause of spiritual drunkenness?
     2d. Is spiritual drunkenness ever caused by genuine unperverted spiritual truths, and, if it is not, can natural drunkenness ever be caused by a substance or fluid which corresponds to such truths?
     3d. As fermented wine does cause natural drunkenness, is it, or is it not, clear that it does not correspond to unperverted, spiritual truths, if they never cause spiritual drunkenness?
     Again, you say that the writer attempts "to sustain his assertion that alcohol is a poison by a quotation from the True Christian Religion 98, in which the spiritual intoxication produced by the doctrine of faith alone is compared to the intoxication produced by the drinking of the vinous spirit called alcohol. But he neglects to quote Conjugial Love 145, where it is stated that 'wisdom purified may be compared to alcohol.' This certainly is a very strange omission on the part of our correspondent." Now the writer does not think so, for in the True Christian Religion, the inherent quality or life of the alcohol, carefully described by its effects on man when he drinks it, is compared to the false doctrine which causes spiritual inebriation; whereas in Conjugial Love the purity of wisdom purified is compared simply to the purity of the alcohol after it has been freed from all of its water and other ingredients, as far as possible, by the various processes named. And it is manifest that this comparison has no reference to this purified alcohol as a beverage, for pure alcohol cannot be thus used.
     In the A. C. 8226, Swedenborg likens or compares the order which exists in the hells with the order which exists in the heavens, but from this comparison have we any reason to suppose that a life here in accordance with the order which exists in the hells, however temperately indulged in, or however diluted if you please, would have a good signification, and would be a true life?
     Again you say that "our correspondent is obliged to assume, moreover, that when wine is used in a good sense it is unfermented, and when in a bad sense it is fermented. This, as we have shown, our correspondent is unable to prove to the satisfaction of anybody but a total abstinence advocate."
     Notwithstanding this curious statement, which is not strictly correct, the writer has satisfactory evidence that a goodly number who were not total abstinence advocates one year ago accept the above assumption in the main as well grounded to-day; and there are many who know that this number is rapidly increasing, and he hopes and trusts it will not be long before it will include the editors of the NEW CHURCH LIFE, as he really thinks it should for the good of the Church. But the above statement is not, as has been intimated, strictly correct as to the present writer's views, for he has repeatedly stated in his writings, and even in the communication which the editors are noticing, that a pure unfermented wine may be either used to excess or applied to an improper use, when its use may not have a good signification; but this abuse or improper use does not change the wine into an evil use, for it was created by the LORD and is always a good use. On the other hand, fermented wine may be used as a remedy, or otherwise applied to a good purpose, when its use perhaps may have a good signification, but this application of fermented wine to a good use does not change or destroy its inherent quality and convert it into a good use, any more than evil spirits, who are useful to man during regeneration, are changed into good spirits by tempting man and thus benefiting him if he resists and overcomes in such temptation.


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     Swedenborg shows very conclusively that it is very difficult to convince a man that a doctrine is true when he is strongly confirmed in opposite views, and especially is this the case when he is living in accordance with such views. The writer would like to inquire of the editors of the NEW CHURCH LIFE, who would be most likely to see clearly and understand correctly whether a doctrine is false or not, the man who is strongly confirmed in such doctrine and perhaps living in accordance with it, or the man who, after a careful examination, has seen it to be false and conformed his life accordingly?
     Whether the language which the writer himself has used originated in his work on the wine question is justly subject to the criticisms which the editors of the NEW CHURCH LIFE seem to apply to it-while not himself thinking that it is-without further comment he is willing to leave to the readers of the work to judge for themselves.     JOHN ELLIS.

REPLY.

     IN answering the points raised by Dr. Ellis we are much indebted to a thorough review of his book in No. X of Words for the New Church, and we would refer those who desire to consider the wine question more at lengths to that review. For the sake of greater perspicuity we shall take up and discuss in order the points made by our correspondent in his communication.
     1. He again asserts that the fermented juice of the grape is a poison. Now it is well known that whole nations use wine as a customary beverage; a great many Frenchmen, e.g., use it daily at breakfast, as well as at dinner and supper, and yet they live to grow old, enjoying the best of health. To declare that such men are continually drinking poison is manifestly an abuse of words; it is a statement so absurd on the face of it that it seems like a waste of breath to contradict it.
     2. Dr. Ellis repeats his assertion that there are two kinds of wine: the one fermented, the other unfermented. This assertion is, however, in direct contradiction to such authorities in the English language as Worcester and Webster, wine define wine as being always a fermented liquid. In the review above mentioned it is also fully shown that the wine (hebrew yayin) of the Old Testament, which was daily offered to the LORD upon the altar, was fermented grape juice; so also, the wine (Greek viaoa), of the New Testament, such as the LORD created at the marriage in Cana, was the fermented juice of the grape. So also, whenever Swedenborg uses the term wine (Latin noon), this, when not otherwise qualified, always signifies the fermented grape-juice. Even the "new wine" or "must" generally means wine wholy or partly fermented, wherefore Swedenborg, when he wished to describe unfermented grape-juice, had to use the somewhat cumbersome phrase, "the must of unfermented wine" (Latin, mustum vini infermentati). This is mentioned in the True Christian Religion 404; but so far from speaking highly of this unclarified and impure liquor, he says of it: "It tastes sweet, but infests (Latin, infestat) the stomach."
     3. The third point is rather peculiar: to prove that wine is a poison, the writer gives a literal interpretation to the prophetic description of the Jewish character, as where we read: "Their vine is of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter; their wine is the poison of dragons and the cruel venom of asps." Deut. xxxii, 32, 33. He indeed quotes only the latter part, but when we take the passage in its entirety, hardly the most blind Old Church commentators would give to these words a literal application. The true meaning of the wine here mentioned, is given in the Writings thus: "'By wine is signified the truth and good of faith;' that this is an external in which there is evil from the interior is signified by 'their wine is the poison of dragons and the cruel venom of asps'; the sons of Jacob were such, although the Church was with them."-A. E. 519.
     4. Our correspondent quotes Solomon as warning against wine, Prov. xxiii, 52, but he also quotes him as favoring its use in the words: "Shine (Wisdom) hath mingled her wine; she hath furnished her table." In explaining this, he, of course, makes the first wine fermented, and the second unfermented, but a correct exegesis does not permit this, for the Hebrew term used in the one case is the same as that in the other, namely yayin, which, according to all Hebrew authorities, is old fermented wine. Even without going to the scholars we might take it for granted that the wine which wisdom mingles is a noble wine; no jelly, nor sugar-water, nor "must of unfermented wine, sweet to the taste but infesting the stomach." Wisdom is too wise to be guilty of such folly.
     5. Our correspondent is very careful to describe the evil effects of alcoholic beverages, but he seems not to recognize the blessings which the LORD gives to His children in the gift of generous wines, "making glad the heart of man." And yet we are taught in the Writings: "Grapes and wine (vinum-fermented grape-juice) signify the spiritual and celestial state within its good and truth."-A. E. 918. And again: "Wine is gladness or heavenly joy . . . for then (within the regenerate) it exhilarates and only excites those things which are of clarity." (Adv. iv, 6879.) Those who would destroy the proper ultimates of these heavenly states are equally guilty with those who would abuse them.
     6. He claims that wine and strong drink create an unnatural appetite, which requires gradually increasing quantities to satisfy it. But this is a mere assumption, opposed to the facts in the case. The fact is, that millions use alcoholic drinks as stimulants in hardly varying doses from their youth or manhood to their grave, even as they use other liquids and food. That there may be sots who cannot, or at least will not, restrain themselves, does not take away the fact that the great generality of men stop drinking when they have enough, even as they stop eating when they have enough. Those who have no control over themselves and repeatedly fall into beastly drunkenness ought to be confirmed in reformatory homes until they learn to control themselves, but it is the height of absurdity to confine a whole people in the straightjacket of total abstinence merely for the sake of comparatively few drunkards.
     7. Our correspondent, in company within other advocates of total abstinence, is fond of classing the wine-drinkers among the poison-eaters, such as those who consume opium and arsenic but this merely shows his want of discrimination, for while arsenic and opium are poisons and are nowhere recommended, wine (yayin, fermented grape juice) is in Sacred Scripture, enumerated among the blessings of the LORD: "And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth the heart of man."
     8. Dr. Ellis alleges that life insurance companies are beginning to make a difference between abstainers and those who use alcoholic beverages. This would probably be the only plan really excluding drunkards who ought to be excluded, or be required to pay higher rates of insurance. But we do not believe that any one who rationally uses these good gifts of God would consent to pay a heavier rate because there are drunkards. This "beginning," therefore, even if it has been made, will surely remain a beginning, and will tend to make such concerns simply total abstinence insurance companies, leaving other companies as before.
     9. Somewhat peculiar is our correspondent's argument to show that "sugar corresponds to spiritual delights." To support this position, he quotes a small part of A. C. 5620: "Everything sweet in the natural world corresponds to what is delightful and pleasant in the spiritual world." He evidently supposes that all delights in the spiritual world are spiritual delights! He does not seem to know that in the spiritual world there are not only natural and sensual, yea, corporal and even internal delights. If it had suited his argument to prolong his quotation from A. C. 5620, where the signification of "sweet," or "honey," its Scripture representative, is spoken of, he would have found that "sweetness" is merely an external delight of good and truth, i. e., a delight on the external plane; thus, of the exterior natural man, and not of the spiritual man proper. We then read:
     "Honey signifies delight which is from good and truth or from their affection, and it signifies especially external delight, thus of the exterior natural. As this delight is of such a nature that it comes from the world through the things of sense, and thus contains within itself many things from the love of the world, therefore the use of honey was forbidden in the meat-offerings, concerning which it is thus written in Leviticus: 'No meat-offering which ye shall bring unto JEHOVAH shall be made with leaven: for ye shall not burn any leaven or any honey in any offering made by fire to JEHOVAH,' ii, 11. Honey denotes such external delight, which, since it contains within it something from the love of the world, was also like leaven, on which account it was prohibited."-A. C. 5620. Thus the very number of the Writings a part of which he adduces, when quoted more fully, disproves his position, for we see that honey does not denote the delight of the spiritual man or truly spiritual delight, but the delight of the external natural, which is so unclean that the Israelites were forbidden to put it on any offering made by fire to JEHOVAH. It was rejected like leaven; but the wine (yayin, the fermented juice of the grape) was so holy that it was to be offered to the LORD every day upon the altar with the daily burnt-offering of the lambs as well as with many other solemn sacrifices.


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     10. He makes the further charge that alcohol is a poison. While certain scientists who judge not from reason but from effects merely may class alcohol with poisons, the rational man and especially the New Church man ought to be able to see more clearly. It is well known that alcohol by itself when properly diluted will sustain life. It is also known that it is present in the body of even the most rigid teetotaler and performs important uses in the animal economy. It is evident, therefore, that it is only injurious when in a form unsuited to be appropriated by the body, but when adapted to appropriation it is not only pheasant but also useful.
     11. The writer launches into the usual diatribe as to the horrors entailed by alcoholic drinks-"Fifty thousand drunkards annually dying, three hundred thousand houses desolate," etc. It would, of course, be in vain to ask for the statistical basis for such round numbers; they bear exaggeration and guess-work on their face. Still there is no doubt that drunkenness is a great evil and ought to be punished. If the crusade of teetotalers were directed to secure the punishment of drunkenness and especially to the punishment and reformation of confirmed drunkards, they would perform a real use and would receive the thanks of the community. The mistaken war against an imaginary evil has, as in other cases, allowed the unchecked growth of a real and grievous evil.
     12. Our correspondent charges that the effects of wine are different from those of pure water, milk, unfermented grape juice, etc. In this we are inclined to agree within him; for of wine alone is it said in the Sacred Scriptures, that "it makes glad the heart of man," and in the Writings of Swedenborg, that within the regenerate "it excites the things which are of charity." These high uses are nowhere predicated either of pure water or of milk or of unfermented grape-juice, of which latter it is especially declared inn the True Christian Religion, that "it infests the stomach." Wine having this high and heavenly use, it would follow that its abuse must be attended within evil effects corresponding by opposition to the former, and as the proper use of wine opens the door to the influx of heavenly charity, so its abuse opens the door to hatred, anger and violence, and should, therefore, be carefully guarded against.
     13. As to the claim of Dr. Ellis, that he has gathered many arguments from the Word, from the Writings, and from science, it is plainly shown in the review above mentioned that these arguments are in reality only the perversions and falsifications of the Word and of science, which Old Church writers on total abstinence had for some the passed as current, and what is added by the writer seems to be simply a similar perversion of the Heavenly Doctrines. It is to be noted that Dr. Ellis in all his study of the Writings, has not been able to find a single passage which, correctly translated, can be forced to sustain his position that there are two kinds of wine. If Dr. Ellis is right, and the world has been using for a thousand years a poison instead of wine for sacramental purposes, why do the Writings say nothing about this horrible sacrilege? And moreover, why did Swedenborg drink fermented wine himself, if he knew it was a poison, and why did he suffer the sacrament to be administered to him on his death-bed with fermented wine?
     14. Our correspondent adds three questions, the fair answers to which he seems to think will convince any one that wine (i.e., fermented grape-juice) cannot correspond to unperverted spiritual truth. But as the answer sought is thus in opposition to revealed truth, it is easy to see that the course of reasoning involved in his questions must be erroneous. Dr. Ellis, in the form of questions, teaches the following: I. Natural drunkenness corresponds to spiritual drunkenness, and the cause of natural drunkenness corresponds to the cause of spiritual drunkenness. II. Since spiritual drunkenness is never caused by genuine, unperverted spiritual truth, therefore natural drunkenness cannot be caused by a fluid corresponding to such truth. III. Therefore, as fermented wine causes natural drunkenness, it cannot correspond to unperverted spiritual truth. Now it would seem here, that our correspondent has fallen into the fallacy, common with writers on abstinence, of supposing that wine is the cause of drunkenness, but this would he just as absurd as to suppose that money is the cause of stealing, or a sword the cause of murder. The causes of all these evils lie deeper, being evil lusts and desires. Within those who purposely set out to become drunk there is an evil love which, no doubt, corresponds to the evil love animating those who are spiritually drunk; i. e., those "who believe nothing unless they comprehend it and who therefore, inquire into the mysteries of faith, and as this is done through sensual, scientific or philosophic things, such as man is, it cannot be otherwise but that man should thence fall into errors. A. C. 1072. The evil loves which cause both spiritual and natural drunkenness seem to be akin and reducible to love of self and self-conceit, with such as are "wise in their own eyes and intelligent in their own sight."
     Wine or strong drink is not the cause of drunkenness, but only the means through which it is effected; so also the truths of faith, which are perverted with the self-intelligent, are not the cause of their errors, but merely means to them of becoming spiritually insane. Wine, as soon as it comes into the body of the drunkard, is defiled by the defiled vessels into which it enters, even as the truths of faith are defiled and perverted as soon as they enter the mind of the sensual and perverted. The real answer to these questionings would therefore be, that spiritual drunkenness or insanity is produced when truths of faith enter the sensual and perverted mind, and are there falsified, mud that natural drunkenness ensues when wine or strong drink enters the body of the drunkard, and when it is therein defiled and perverted from its true use, which is, "to make glad the heart of man," and "to excite those things which are of charity."
     15. Our correspondent thinks that in T. C. R. 93, "the inherent quality or life of the alcohol, carefully described by its effects on man when he drinks it, is compared to the false doctrine which causes spiritual inebriation," but a careful consideration of the passage does not seem to sustain this view. All that is said there on this subject is "Because this doctrine of justification by faiths alone] has intoxicated their thoughts, like the vinous spirit called alcohol, thereto are, like men intoxicated, they have not seen this most essential thing of the Church."- T. C. R. 98. The chief point of comparison is here that of the stupor induced on the mind by false doctrine and the stupor induced by intoxication with the vinous spirit called alcohol. If we choose to extend the comparison to the means used for producing stupor, we shall find, as shows above, that the means used in the one case are truths perverted from their purpose of saving and enlightening, and the vinous spirit perverted from its true use is "exciting the things which are of charity:" and evil is ever the perversion of a good, as the false is the perversion of the truth.
     16. Conjugial Love 145 even if taken alone, is enough to subvert Dr. Ellis's theory of alcohol and thus of fermented wine. His only method of escape is by assuming that the Writings, ins comparing wisdom to alcohol, were guilty of the absurdity of comparing the purity of wisdom to the purity of the "Prince of Poisons." He assumes that Swedenborg passed over the many good and useful things with the purity of which the purity of wisdom might be compared, and chose a deadly poison. He, moreover, endeavors to weaken the force of the comparison by saying that alcohol purified is not used as a beverage, as if this made any difference. If alcohol has this high signification it imparts it to all alcoholic beverages just in so far as they contains alcohol unadulterated with injurious compounds. The water and other harmless admixtures simply serve to swathe the burning intensity of alcohol, even as the burning rays of the sun are swathed by the atmospheres, and as "wisdom purified" has to be swathed in natural truth, in order that it may be adapted to human comprehension.
     17. The writer thinks that in A. C. 8226 he has found another comparison analogous to the one Inc imagines exists in Conjugial Love 145: He supposes that Swedenborg here "likens or compares the order which exists in the hells with the order which exists in the heavens." But this is altogether a misconception, the only seeming excuse for which is a somewhat faulty translation. We there read: "In the hells there is order equally as (aeque ac) in the heavens, for in the hells there is consociation through evils as there is in heaven through goods, but the consociation in the hells is such as that of robbers." What this has to do with the wine question we fail to see. To say that there is order in hell as in heaven does not compare the order in one place with that in the other.
     18. Dr. Ellis claims that we are not quite correct in stating that "he is obliged to assume that when wine is used in a good sense it is unfermented, and when in a bad sense it is fermented;" because he says that when used to excess or applied to an improper use, the use also of unfermented wine may not have a good signification; but still the unfermented wine remains a good use, while fermented wine may be used for a good purpose, when its use may perhaps have a good signification, etc., but that fermented wine still remains an evil use. The reader will see that we are entirely right in charging that our correspondent always regards unfermented grape-juice as a good use, which with him is equivalent to its having a good signification, and wine as an evil use, and as, therefore, having an evil signification.


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     19. The writer informs us that he has made some converts to his views by his book, but we would advise him not to consider this as a sure sign that he has the truth on his side, for Mormons, also, and Nihihists have numerous converts, and evil and its false are contagious, and not good and its truth.
     20. With some complacency, Dr. Ellis insinuates that he is better qualified than those who defend the other side to judge of the subject dispassionately. He asks: "Who would be most likely to see clearly and understand correctly whether a doctrine is false or not-the man who is strongly confirmed in such doctrine, and perhaps living in accordance with it, or the man who, after a careful examination, has seen it to be false and conformed his life accordingly?" Dr. Ellis evidently thinks that he describes himself in the latter phrase, and his opponents in the former but if he had been less a party to the conflict, he would probably have seen that he is better described by the former phrase, and his opponents by the latter; for it is evident that he is strongly confirmed in the doctrine of total abstinence, and is also strongly suspected-perhaps unjustly-of conforming his life to his doctrines, and this doubtless makes him blind to the clear arguments adduced on the other side from science and history, as well as from the Word and the Writings. And, moreover, me formed his views, and bound himself by a pledge to remains true to them, before reaching to years of discretion, and while still in the sphere of the Old Church (see Dr. Ellis's book On the Wine Question). With the Doctor we would ask: Who would be most likely to see clearly and to understand correctly?
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NOTES AND REVIEWS
     WORDS POR THE NEW CHURCH is stereotyped from the beginning.
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     A NEW CHURCHMAN in England is at work upon a new life of Swedenborg.
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     EFFORTS are being made to extend the circulation of the Children's New Church Magazine.
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     TAFEL'S Interlinear Translation of the Pentateuch makes a handsome volume of nearly 900 pages.
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     OUR SOCIETY, a story which lately appeared as a serial in the Morning Light, is now published in book form.
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     THE Board of Managers of the Swedenborg Publishing Association held its regular quarterly meeting in Philadelphia, September 4th.
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     Things New and Old is the title of a new book the author of The Evening and the Morning, who, the way, has given himself a name-James Spilling.
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     Emanuel Swedenborg de Ziener [the Seer] is the title of an octavo volume of 335 pages, by E. Van Calcar, which has just been published at Gravenbage, Holland.
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     SOME months ago Dr. E. R. Tuller, of Vineland, N. J., published the first of a series of catechisms. The remainder of the series is now in manuscript ready for publication when needed.
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     THE Bibliography of the New Church, which the Rev. Mr. Boyle, of Hull, England, is preparing, will contain the titles of six thousand volumes written either by New Churchmen or against the New Church.
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     WE are informed that the review of the Wine Question, which appeared in Words for the New Church, Number X, is to be issued as a separate pamphlet and distributed gratis over the United States and England.
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     A NEW CHURCHMAN prominent in one of our American societies is about to write up his experiences with Spiritism as a warning against it. He was driven nearly insane by it, and his sufferings were simply horrible.
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     WE have received copies of the new edition which the Publishing Society has issued of the tract on Influx, the Doctrine of Life, the Brief Exposition, and the Last Judgment. They are nicely gotten up and are offered at very reasonable prices.
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     THE Swedenborg Publishing Association has commenced a new series of tracts, known as the "New Church Popular Series." The World Beyond, by Mr. Doughty, will be No. 1, and New Church Theology, by Mr. Smithson, will probably be No. 2 of the series.
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     IT seems to be becoming customary among New Church missionaries to issue cards containing their name and address, together with a brief statement of the Doctrines of the New Church. We have before us the card of the Rev. E. John Bowers and that of the Rev. Adams Peabody.
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     THE work on Number XI, of Tafel's Interlinear Translation of the Bible is almost completed. This number will be double the usual size, and will contain the remainder of the Epistles, thus completing the work on the New Testament. Particular attention will be given to critical notes on the Text.
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     The revised edition of Le Boys des Guays' Index General, which is being prepared by Mr. A. H. Searle, of London, England, the old subdivisions into t, f, e, i, te, ti, fe, fi are to be discarded as useless and confusing, and by two kinds of type it will be shown whether the passage is quoted or simply the reference given.
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     THE revisers who prepared the translation of the last London edition of the Arcana do not appear to have consulted the Latin. For, otherwise, how could number 3055 1/2 have escaped their notice-a number which is introduced by some translator or reviser, not one word of which being in the original? Swedenborg used many adjectives in a substantive sense, and to such some translator or reviser has added the expletive "principle." Now, the revisers of the present edition have cut out such expletives; but, not having consulted the original, they have cut out also those which are authorized by the Latin.
THAT "MEMORIAL" PAMPHLET 1882

THAT "MEMORIAL" PAMPHLET       B. F. BARRETT       1882



LETTERS TO THE EDITORS.
     EDITORS NEW CHURCH LIFE:-In the September number of your paper I find a paragraph in which, after referring to Mr. Frothingham's article in the North American Review, you say: "We suppose all these writers [who have promised articles in review of the New Church Theology] will be furnished with a copy of the 'Memorial' [to the General Convention]," etc. To relieve you (and others who have manifested some anxiety to know) of all doubt on that point, I will here say that a copy of said "Memorial" pamphlet has been sent to all the writers referred to. And I sincerely hope this is not deemed an offense, or an infringement of any law of heavenly charity which we are all under obligation to obey.

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If it is, I should be pleased to know wherein or why. What objection can there be to any and every one reading this pamphlet? It surely does no injustice to any individual or any section of the nominal New Church; or, if it does, our New Church journals have been strangely remiss in their duty as lights and guides of the people, never to have pointed it out, or even hinted at anything of the sort. It has been before the New Church public almost a year, and (excepting the five pages devoted to it in No. VII of "the Academy's" SERIAL) there has been no notice of it except three uncharitable and misleading lines in the New Jerusalem Magazine for last April, and a still more unjust and misleading reference to it in the July number of the same Magazine. And the "Academy's" Professors, though dissenting most emphatically from the position taken and the policy urged by the Memorialists (as they had a right to do), did not point out or allege the slightest unfairness or distortion of facts in any part of the pamphlet. And in it we quoted the gist of their criticisms, filling nearly two pages, and added: "If these learned gentlemen misunderstand and misinterpret so plain a document as this 'Memorial' to the extent shown by the above criticisms, it is not surprising that they should misunderstand and misinterpret Swedenborg." And whether they have done so or not the reader can judge for himself, having before him both their criticisms and the "Memorial."
     Then we have sold a considerable number of the Memorial pamphlets, and sent gratuitously (on application) a still larger number (the first thousand copies being nearly exhausted), chiefly to persons belonging to the General Convention; and we solicited from these persons a frank expression of their opinion of it. And while we have received from many a warm approval and commendation of its spirit and sentiments, only one adverse criticism has reached us from any source, and this from a person who is not very familiar with the Writing, and who, I judge, has never been trained in any very severe school of logic.
     We certainly meant to be (and if we were not it is passing strange that it has never yet been shown) perfectly just toward the General Convention, as well as toward all others. We offered (to its chief executive officer) to include in our pamphlet his report on the "Memorial," made to the General Convention; but this offer was not accepted. And we are not aware of a single discourteous or unbecoming clause in the pamphlet; not a word so harsh or injurious to the Convention as is sometimes to be met with in the columns of its own organ (the Messenger). Take for example the last page (144) of its latest issue, where the editor charges some of the ministers of Convention with making reflections on the positions of some other ministers, "that are not only uncharitable and partisan, but are unjust and untruthful"-all of these ministers of the Convention, remember.
     The issue between the two schools (for it cannot be denied that there are two schools) of professed New Churchmen, is fairly and squarely presented in the Memorial pamphlet, more than half of which is made up of extracts from Swedenborg. And while many receivers of the Heavenly Doctrines even in the General Convention, sympathize with and fully accept the views of the Memorialists, the "Swedenborg Publishing Association," as stated in a prefatory note to this pamphlet, "is the only organized body of professed New Churchmen on either continent, that stands openly and squarely on the platform outlined in the Memorial." Firmly believing this to be the true New Jerusalem platform, abundantly sustained by the truth revealed from God out of heaven, why should we not proclaim our belief and give free circulation to the pamphlet containing some forty pages of extracts from Emanuel Swedenborg in justification of it? Yes, and expose, as we have tried to (and, as we think, with success), the weakness and fallacy of the arguments by which the view of the opposite school is sought to be maintained. The way in which certain journals seek to hinder the circulation or destroy the influence of this pamphlet, by hinting to their readers that it contains some subtle poison, is, in my judgment, neither very kind, charitable, manly or Christian; and gives ground for the suspicion, at least, that some of the opposing school who are so troubled at the circulation of this pamphlet, are inwardly conscious that their own position as to the nature and whereabouts of the LORD'S New Church, is not quite secure. I would therefore suggest to all such the propriety of a careful re-examination of the whole question in the light of the Heavenly Doctrines.
     And having reason to believe that some (possibly all) of those who have promised articles on the New Church theology, had received from the attitude and practice of our New Church Societies a not very favorable or correct opinion of Swedenborg's catholicity, I thought it eminently right and proper that on this point they should be undeceived and set right; and I know of nothing more certain to set them right, than a copy of this pamphlet. Was it not clearly my duty, then, to send a copy to each one? And if (as is no more than just) my New Church brethren will credit this pamphlet with all that is good and true and commendable in the articles that are to appear (including Mr. Frothingham's), as well as with what is false and foolish, I believe the kindly disposed among them will feel that I am entitled to their sincere thanks for what I have done.
     One word more. Let me say to your readers that my reply to Rev. Mr. Field's charges against me in the May number of your paper, and which was sent for insertion in NEW CHURCH LIFE, but refused admission on account of its length, will soon appear in pamphlet form, together with a review of his Gates of the Church. And a copy of said pamphlet will be sent gratis to any one applying for it. And as soon as Mr. Field shall be pleased to favor us with brief and explicit answers to the ten or dozen questions I have put him at the close of the FIRST of the above articles, I will cheerfully add his answers also to the pamphlet. I think it best in every discussion that both sides be fairly exhibited. B. F. BARRETT.
     GERMANTOWN, Sept. 3d, 1882.
LATIN vs. TOTAL ABSTINENCE 1882

LATIN vs. TOTAL ABSTINENCE       P.C       1882

     EDITORS NEW CHURCH LIFE:-The discussion of the wine question has shown the utter folly of any one who is not familiar with the Writings in the original to attempt to instruct the Church. If Dr. Ellis had been able to read Latin it is hardly possible that he would have taken the position he has in regard to the wine question. He would have seen that the Writings, as they stand in the original, nowhere even apparently favor total abstinence. Both of his favorite passages are palpable mis-translations.
     Apocalypse Explained 695 is quoted repeatedly in his work and also in his letter published in NEW CHURCH LIFE. As quoted it reads: "Must signifies the same as wine, viz., truth derived from the good of charity and love," thus making it appear as if there is no distinction between must and wine. Now the fact that the difference in the signification of must and of wine is repeatedly pointed out in other passages in the Writings would have led any one acquainted with Latin to consult the original and see if there was not some fault in the translation.

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If Dr. Ellis had done this he would have found that the correct rendering is: "Must, like wine, signifies truth from the good of charity and love," which, so far from supporting the position that must and wine are the same article, really indicates the contrary. A. E. 1035 is another favorite number and is quoted eighteen times in Dr. Ellis's book. As quoted it stands thus: "Falses from evil may be compared to such wine and strong drinks as induce drunkenness," thus implying that there are wines and strong drinks which do not induce drunkenness.
     But on consulting the Latin we find that the words such and as are not in the original at all, and that the passage should read: "Falses not from evil may be compared to Waters not pure, which, being drunk, do not induce drunkenness; but falses from evil may be compared to wine or strong drinks, which induce drunkenness." If this means that there are wines a4d strong drinks that do not induce drunkenness, then it also means that there are impure waters which do induce drunkenness.
P.C.
WORK ON THE "BRAIN." 1882

WORK ON THE "BRAIN."       B       1882

     EDITORS NEW CHURCH LIFE:-In reading, as usual daily, The Standard, one of our most popular papers, I was surprised to meet with the inclosed, which looked, I thought, like a sign of the times. Perhaps it was put in by a New Churchman, but I am inclined to think otherwise. The paragraph is the following:
     "An extensive manuscript on the Brain by the celebrated Swedenborg has been translated into English by Professor Tafel, and is now in course of publication-after lying in the library of the Royal Academy of Sciences of Stockholm for one hundred and forty years. This extraordinary birth of a past age contains a copious summary of the literature of the Brain to Swedenborg's time, and then his analysis and theory of the facts. To this, Professor Tafel has added an exhaustive account of the science of the Brain to this day; and in extensive notes he has compared 'modern science' with Swedenborg, pointing out the wonderful divinations of the Swede. The work is published by subscription. The first volume makes seven hundred and fifty pages; the whole work will consist of four volumes, in all three thousand pages. A veritable encyclopaedia of the Brain."

     In the little account I sent you of the dedication of the church in Snodland, I believe I ought to have given the number of ministers present as eight instead of seven. I also omitted to mention that the stained glass window has a scroll with the motto from Swedenborg, "All religion has relation to life and the life of religion. is to do good." I hope it was not a New Churchman who on reading it was heard to exclaim: "They could not have chosen a more appropriate Scripture text!"
     LONDON, ENGLAND.     B.
News 1882

News       Various       1882



CORRESPONDENCE AND NEWS.
     LONDON, ENGLAND.-In this letter I propose alluding shortly to some matters arising at the Seventy-fifth General Conference of the New Church in Great Britain, which was held at Glasgow last month.
     And first as to the coming Centenary, in relation to which the following interesting report was made by the Council:
     "Robert Hindmarsh and two or three other individuals first met together as New Churchmen in 1783; and that in reply to an advertisement for a public meeting of all such, five persons assembled on 6th December, 1783. That these persons, within others who soon joined them, commenced the public meetings of the Church, which have never since been discontinued.
     "Your Committee would offer the suggestion that local notice and special services in the various Societies of the Church in the United Kingdom should be recommended, but that Conference might well consider whether or not any more collective and national, or even universal, celebration should be attempted.
     "Your Committee therefore suggest: 1. That in every Society special sermons should be preached on Sunday, December 2 1883, in allusion to the events, and, of course, upon the blessings which have been given by the LORD, through the Church, since these events transpired.
     "2. That on the evening of Wednesday, December 5th, 1883 (being the exact Centenary of the day), meetings should be held by every Society for thanksgiving and rejoicing.
     "3. That on one or both of these services special help should be afforded by donations and collections on behalf of the Augmentation Fund."
     Upon this report the Conference resolved:
     "That it be an instruction to the Secretary to call the attention of Societies to the suggestions of the Report."
     The latter portion of the preamble is the part which should specially interest New Churchmen in America, and I call particular attention to it in order that the opinion of the Church on your side of the water may be expressed on the advisability of extending the celebrations beyond the United Kingdom.
     Education.-The Committee on this subject reported in favor of making a grant of L50 to the New Church Sunday-school Union in aid of the Local Scripture Examinations for the ensuing year, and this grant after some discussion was voted.
     In explanation of this I may say that for two years past the Sunday-school Union have selected subjects for study and examination of the Sunday-school children throughout the United Kingdom, and have awarded prizes and certificates to those who have gained a sufficient number of marks. The object of the Union in instituting these examinations is to secure efficient teaching and to reward attentive students, both of which objects are to a large extent gained by their means.
     The method adopted has been to advertise the subject of study, giving a general idea of what questions each grade would be expected to answer, and allowing about six months for preparation. Then a day is appointed for examination, on which day printed questions are dispatched to the proper officers of all schools interested in a sealed envelope, which is opened in the room in which the scholars are assembled. The scholars then receive questions according to their grade and reply to the questions in writing, their answers being collected and dispatched to the Union the same night.
     These are examined by a committee of ministers, who decide as to the merits of the respective papers.
     The Conference grant is to assist in meeting the expenses of this useful work. Last year L30 was granted. This year L50 has been asked and voted, for it is found that if the thing is to be done at all it must be done thoroughly, and one requisite for thorough teaching is a sound and simple text-book, which can be placed in the hands of both teachers and scholars.
     To answer this need the Union propose, next year, to supply not only the subject for examination, but also the means of preparation, in the form of a hand-book specially prepared in relation thereto. We are glad to chronicle this step in the right direction and hope it may be only a prelude to a series of works directed especially to training the young in biblical and theological knowledge in the Light of the New Church, from the simple primer for the junior classes to the elaborate hand-book for our young men an d maidens. Until we have such a scheme of instruction, our apparatus for the training of the youth of the Church will continue defective, and the results will be, as heretofore, ignorance of and inability to comprehend the Word, and a consequent neglect of it.
     To those who have such facilities for systematic instruction as possessors of the Writings have, want of system is quite unpardonable.
     Temperance.-This was the subject of a resolution, as was also "Communion Wine." On the former, Rev. J. R. Rendell moved "That the Conference desires to congratulate the Church on the increased attention which the Temperance question is receiving from the public in general and especially from the Societies of the New Church, and would urge upon the members of the Church the duty of giving an active support to the efforts to bring about the closing of public houses on Sunday, and to any other phases of the Temperance movement which seem more particularly to affect the life and well-being of religious societies." Some attempt was made to exclude the part after New Church, but without success. As to communion wine, Mr. Spiers, for Dr. Tafel, moved: "In view of the difference of opinion which appears to exist as to the nature of the elements to be used in the administration of the Sacrament of the Holy Supper, Resolved, That it is advisable to appoint a Committee to ascertain from the Word and the Writings what is the true doctrine on the subject," which was opposed and lost.


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     This looks as though "temperance" means "total abstinence" to many New Churchmen, as it apparently does in the popular estimation, and that the Word and the Writings are less to be relied on than modern science in relation to this question.
     Other matters, such as the New Church Orphanage, Revision of the New Testament in relation to the Writings we must pass over. Much interesting work, of missionary and other kinds, was chronicled, and more was projected and arranged for, and in numbers and all respects the Conference was worthy its traditions and of the Church.
     Your readers should know of an article which appeared in the May number of Macmillan's Magazine, entitled, "A Little Pilgrim in the Unseen." It is so thoroughly in accordance with New Church philosophy that Meriting Light has published an abridgment. The current Macmillan has a further paper, "The Little Pilgrim goes up Higher."
     September 15th, 1882. "AUXILIARY."

     VIENNA, AUSTRIA.-The Association of the New Church held its semi-annual meeting on Sunday, July 9th. The order of proceeding was as follows: First, sermon, song and prayer; second, the treasurer's report; and third, free discussion. Nine new members have joined the Association since the last meeting. The proposition, which has been under discussion for some time, to get, if possible, a permanent minister for the Association, was considered and it was decided that the necessary funds should be raised by a yearly subscription. A committee was selected to take charge of the matter. The religious services were conducted by Mr. Kauba. -Neukirchenblaetter.

     STOCKHOLM, SWEDEN.-The General Society of the receivers of the Doctrines of the New Church held its Annual Meeting on the 18th of Jane. The Rev. Mr. Boyesen preached (on Mate. v, 14) in the handsomely decorated hall. The Holy Supper was then administered to more than the usual number of communicants. After the services, a hymn was sung, and then Mr. Boyesen explained the internal sense of Psalm xix, which the choir then rendered.
     After the election of officers, Mr. Boyesen made his missionary report.
     During the past year two children have been baptized into the Church in Stockholm. In Copenhagen two junior members have been received into the Association there by confirmation. Divine services have been held in Stockholm throughout the year. Evening services were also held for awhile. The Holy Supper has been administered on the three high feast days and at the yearly meeting, and the increasing number of communicants is regarded as a joyful testimony of the increasing interest in the Doctrines of the New Church.
     The financial state of the Society is much better than last year. The Nylcyrk Tidning, in 1882, had 242 paying subscribers, against 23l 3/4 the previous year.
     The number of members of the Society is 217, a gala of 12.- Nykyrk Tidning.

     BERLIN, ONT.-From my last report you will have seen that the Council of the Church agreed upon having the interior of the church painted, and this was done very satisfactorily. While this was being done the regular services had to be suspended; then, also, our pastor was absent, too, during the sessions of the last General Convention. Two weeks ago we met again for the first time, and we are convinced that the new and beautiful appearance of our temple will contribute toward elevating the minds and hearts of the hearers.
     Shortly after the Convention we had the pleasure of having Mr. and Mrs. Benade with us a few weeks. Long will we remember the pheasant hours we passed with them. Mr. Benade held services in German, and his pronunciation of the German, as well as the grammatical and stylistic usage of that language, was admired by all. At one of the meetings of the Social Club he was so kind as to explain to us the aims of the Academy. Mr. and Mrs. Benade also visited as many of the members as time would permit.
     The teachers of the Sunday-School, for the most part members of the Social Club, held a picnic for the little ones, which passed off very satisfactorily. It is to be mentioned also that Sunday-School had to be suspended for a few weeks on account of the basement being repaired.
     The younger members of the Club made an excursion to Puslich Lake, a beautiful little lake, which also was enjoyed by all.
     You will remember from a former report that at our Club-meetings we read from the Writings. We had also taken up the work on the Authority in the New Church, which we have finished since. We have now commenced the work on the Intercourse Between the Soul and the Body.
     This is about all that may be of any interest to our friends.
     September 23d, 1882.     R.
Title Unspecified 1882

Title Unspecified              1882


NEWS ITEMS.
     THE Ohio Association will meet in Urbana, October 18th.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. P. J. FABER has resigned his pastorate in St. Louis.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. J. E. BOWERS spent Sunday, August 27th, in Oil City, Pa.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. O. L. BARLER preached in Wilmington, Ill., on the evening of August 27th to a full house.
Title Unspecified 1882

Title Unspecified              1882

     WILLIAM NELSON HARLOW, a prominent New Churchman of Massachusetts, has passed into the spiritual world.
Title Unspecified 1882

Title Unspecified              1882

     THE Ohio Conference of New Church Ministers will meet October 12th, the day preceding the meeting of the Association.
Title Unspecified 1882

Title Unspecified              1882

     THE English Conference consists of sixty-three societies, thirty-four ministers, fifteen licenstiates and 5,490 lay members.
Title Unspecified 1882

Title Unspecified              1882

     A KINDERGARTEN has been started in connection with schools of the Academy of the New Church. It is under the direction of Miss Boerieke.
Title Unspecified 1882

Title Unspecified              1882

     THE question of the authority of the Writings continues to be agitated in Germany, with the only orderly ordained minister as champion for the right.
Title Unspecified 1882

Title Unspecified              1882

     COPIES of Solomon Baumann's photograph can be had of Mr. W. A. Fleck, 145 North Fourth Street, Philadelphia, Pa., the proceeds are to go to the family of Mr. Baumann.
Title Unspecified 1882

Title Unspecified              1882

     HAVING disposed of their Broad Street property, and the Chestnut Street Church not being completed, Mr. Giles's society have not yet begun to hold service. It is hoped that they may be able to do so by Christmas.
Title Unspecified 1882

Title Unspecified              1882

     IN the Liverpool Society a class of from fifteen to twenty of the young people meets weekly with their pastor, Mr. Tilson, for the purpose of studying the Doctrines. A class of eleven is also learning to read Swedenborg's Latin.
Title Unspecified 1882

Title Unspecified              1882

     THE Theological School of Boston will open on October 10th and will continue seven months. The instructors will be the Rev. Messrs. John Worcester, T. O. Paine, S. F. Dike, John Westall and Mr. Robertson, the last named being instructor in elocution.
Title Unspecified 1882

Title Unspecified              1882

     OF the theological students of the Academy of the New Church, three are engaged in the performance of ministerial duties while continuing their studies during the week. One is in New York, another in Chicago, and a third is in Allentown, Pa.
Title Unspecified 1882

Title Unspecified              1882

     THE Board of Missions has received since the meeting of the Convention the sum of $1,273.00; of this amount Massachusetts furnished $737.00; Maryland, $100.00; Ohio, $106.00; Illinois, $88.00; Michigan, $39.00; Pennsylvania, $25.00, and the Elective members, $50.00.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. A. ROEDER, formerly pastor of the German Society in Baltimore, has started a school in Pheasantville, Atlantic County, New Jersey, not far from Atlantic City. He is assisted in his work by Mrs. Roeder, Mr. and Mrs. Gastel, and by Miss Cornelia Faber. The main portion of the school is called the Atlantic Seminary; in connection with this is a day school and Kindergarten. Pupils of both sexes are received.
Title Unspecified 1882

Title Unspecified              1882

     THE Maine Association met in Fryburgh on the 26th of August. From the report published in the Messenger we learn that the Rev. B. N. Stone and five New Church ministers were present, among whom were the Rev. T. F. Wright, of Massachusetts, and the Rev. Frank Sewall, of Ohio. The only portion of the proceedings which affects the general Church was the passage of a resolution directing the ordination of the Rev. B. M. Stone without Isis having been received into the Church by baptism. In accordance with this resolution, Mr. Stone was ordained the next day-Sunday-by the Rev. Mr. Dike. Sunday afternoon the sacrament of the Holy Supper was administered to one hundred communicants, "an article entirely free from alcohol" being used instead of wine.
Title Unspecified 1882

Title Unspecified              1882



161



NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, NOVEMBER, 1882.
     ALL subscriptions received during the next two months wiI1 be dated from January, 1883. The November and December numbers of this year will be given free on such subscriptions.
Title Unspecified 1882

Title Unspecified              1882

     OUR readers will confer a favor by sending us the names and addresses of New Church people, or of those whom they think have any real interest in the Church. We especially want the names of those who are not subscribers to any of the Church periodicals.
Title Unspecified 1882

Title Unspecified              1882

     WITH each succeeding number the demands upon our space increase. We have endeavored to meet this demand by a more liberal use of smaller type. But even by this means we cannot accommodate and give a hearing to all our correspondents. It is our policy and desire to give all who wish it an opportunity to express their views in our department of LETTERS TO THE EDITORS. In order to do this our correspondents must make their letters as brief as possible, consistent with clearly expressing themselves.
Title Unspecified 1882

Title Unspecified              1882

     THE editor of Zion, the Sunny Mount, like Mr. Chester E. Pond, announces that he has been regenerated; that he experienced the LORD'S rest many years ago, and "my first seeking in Swedenborg was to know whether he said anything about that rest." He then prefaces the description from the Writings of the Sabbath following the six days of creation, when man has arrived at the celestial state and temptation ceases, with the following: "These are the words in Swedenborg which I have found true in my soul for many years, to a very large extent, and which, therefore, at the time I saw, gave a description of my constant enjoyment." It seems that our Methodist friends can no longer claim a monopoly of "holiness," for here is the second professed New Churchman who has recently advertised the fact of his having arrived at that very desirable state. This holiness, however, so far as the New Church is concerned, must be a late invention, in view of the fact that the Writings state that the Celestials, more than any others, see that they are "nothing but evil," and are in a holy fear of publishing their goodness.
Title Unspecified 1882

Title Unspecified              1882

     IN a letter recently published in the London Times on the subject of Christian Missionaries in India and China, the writer says that in those countries only one-eighth percent of the population has been converted. The converts are mostly from the ranks of the lowest and criminal classes, and "in every crisis of life the Christian convert falls back instinctively on his heathenism. . . . Christian employers will not have Christian servants, because they learn from experience that the unconverted heathen are better.
     It is a fact worthy of all attention, that the really devout Indians who have, under the influence of Christian teaching, cast off Hinduism have preferred to create a new, and, as they say, purer religion for themselves rather than accept Christianity in the form in which it is presented to them by the missionaries"
     In a letter published in The Index, of Boston, the writer states: "A relative and several friends of mine who have spent some the in the Indian Ocean and neighboring seas astonished me by their concurrence in the statement that a large portion of the funds sent out by Christians for missionary purposes were employed in trading and merchandising, many of the missionaries owning ships and acquiring fortunes."
     An article in the St. James Gazette calls attention to a case reported in papers published on the West Coast of Africa, where the agents and schoolmasters of the Church Missionary Society flogged a girl to death in the most barbarous and cruel manner, her offense being "running away." From the published details it seems that these pious people have actually gone into the slave trade.
     The above statements are strong confirmations of the truth given in the Writings, that the Old Christian Church is consummated, corrupt and dead, and that the LORD carefully guards against the reception by the Gentiles and Heathen of its falses.
Title Unspecified 1882

Title Unspecified              1882

     THE review of the Wine Question, which appeared In the last number of Words for the New Church, has been issued in pamphlet form. Those wishing to aid circulating this pamphlet can procure copies for gratuitous distribution by addressing Dr. F. E. Boericke, 1802 Race Street, Philadelphia, Pa. The wine question is of great importance to the Church involving, as it does, the most holy Sacrament of the LORD'S Supper; and it behooves every true New Churchman to form a rational judgment upon it, unbiased by the popular clamor of the day.


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Title Unspecified 1882

Title Unspecified       Rev. RICHARD DE CHARMS       1882


SERMON
     TEXT: Ezekiel xxxiii, 2-6.-The minister of the Church is a spiritual watchman. His duty i8 to be ever on the lookout from the walls and towers of the Holy City and to give warning of approaching danger to its inhabitants. The walls of that city are those external doctrinal truths which contain and defend its internal principles of love and charity. And the towers on those walls are the interior truths of those doctrinals whereby such defense is effected. Those who, from the love of truth, for its own sake, are in the knowledge and perception of the interior truths of doctrine, can discern with more or less clearness the states of the Church, so as to detect its false principles and its evil designs or tendencies and make them known to those who are in simple good for their safeguard. Such persons can discern and point out the fatal results which will flow from false principles in the garb of truths being inconsiderately adopted by persons in mere good. So when sinister designs cover and conceal themselves with good exteriors, it is men of interior minds who can penetrate the film of apparent good, and, taking far-extending views of things, can show how measures which may seem good and productive of good at present will really in future developments lead to evil. Hence those who are in interior truths are like watchmen in towers guarding those below from approaching danger. Such are the ministers of the Church. For the ministers of the Church are, or ought to be, men of interior minds, who in consequence of their mental elevation can look through the guises which designing men assume for other purposes than those which they avow.
     Ministers of the Church have a power for this by virtue of their office which other men have not. The uses which they perform, the pursuits in which they engage, the studies in which they delight, associate them with a peculiar order of ministering spirits, through whom they receive from the LORD an influx which peculiarly qualifies them for this scrutinizing penetration and this searching discernment. And it is an awful duty incumbent on them to exert every vigilance, that approaching danger may be seen, and then to warn their people faithfully, lest they should be whelmed in spiritual destruction unawares. The Word of God in our text makes the duties of the watchman and his awful responsibilities in this case very plain. "Son of man, speak to the children of thy people, and say unto them, when I bring the sword upon a land, if the people of the land take a man of their coasts and set him for their watchman; if, when he see the sword come upon the land, he blow the trumpet and warn the people, then whosoever heareth the sound of the trumpet, and taketh not warning, if the sword come and take him away his blood shall be upon his own head. He heard the sound of the trumpet and took not warning; his blood shall be upon him; but he that taketh warning shall deliver his soul. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come and take any person from among them, he is taken away in his iniquity, but his blood will I require at the watchman's hands."
     The son of man in this passage denotes the Word as to the truth of good which it contains; the children of his people denote those who are principled in such truth from the Word; the sword upon the land denotes the false principle assaulting the Church; the people of the and taking a man of their coasts and setting him as a watchman denotes a state of spiritual watchfulness among the members of the Church. The coast of a land is the same as a wall of a city. The cliffs and high places of the coast are like the towers of a wall. On these high places beacon fires are lit, and men are placed to look out for dangers approaching from the sea. The sea, in a spiritual sense, is the complex of all sensual and scientific principles, and as meaning the collection of all men who are, in mere corporeal and sensual principles, without any spiritual principle whatever, it denotes hell. Hell is meant by sea in that passage of the New Testament where the swine are represented as running violently down a steep place and being drowned in the sea. In one word, the sea, or hell, is the vast collection of sensual and sordid men. Hence the Church is in danger from the sea whenever its spiritual principles are assaulted by the fallacies and falsities of the corporeal and sensual man. And the man of the Church who is put on the high places of the coast as a watchman is a minister of truth and doctrine, who, from an interior or elevated 1 state of spiritual discernment, can detect false principles and defend the Church from their assaults. His seeing the sword coming denotes his perception of the prevalence of what is false; his blowing the trumpet denotes his preachings of truth, whereby such falsity is exposed; his warning the people of their danger denotes his pointing out of the evils in the members of the Church, whereby false principles have power to destroy them; the hearing the sound of the trumpet and taking warning denotes the practice of the truth preached unto the renunciation of that evil which makes the members of the Church accessible to danger in the hour of temptation. The people's not taking warning after the sound of the trumpet has been heard denotes truths received and regarded only externally, without any purification of the spirit from evils of life. Their blood being upon them in this case denotes their profanation of truth in times of trial, by joining a knowledge of spiritual truth with the life of natural cupidity. For spiritual truth is profaned when it is known without the life's being conformed to its holy requisitions. If the watchman see the sword, discern the falsities, and blow not the trumpet, preach not the truth which exposes it, and the people be not warned, and the members of the Church have not the evils in them pointed out which subject them to danger of assaults from the false principles, so that they do not renounce them in obedience to truth taught, and, in consequence, fall into temptation, he is responsible for their spiritual wretchedness, and all the effects of their profanation of truth will be visited upon him. For his failure to point out evil when seen, as well as his failure to expose the falsity when detected, must proceed from his appropriation of that evil in himself, which will pervert the knowledge of truth in him to his own most direful spiritual destruction.


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     It is, then, not a light matter for a man to be a minister of the truth, especially to be a minister of the truth to the New Church, now in the utter perversion and consummation of the old Christian dispensation. Being as the New Church now is, in the wilderness, travailing to bring forth her doctrine, and spiritually persecuted by the spirits of the dragon, dangers are everywhere thick around her. And the danger is the greater, because the dragon has the power to present himself as an angel of light, so as to deceive even the very elect. And the ground of danger in the members of the New Church is the potency of natural loves and the, consequent power of all natural principles to sway their minds through the fallacies of the senses and the deceptious forms of only apparent good. The most common plane of danger is apparent good. For we are naturally unwilling to separate ourselves from those who seem good, and we will even seem ourselves to make some sacrifice of our own distinctive principles that we may keep along with them in the same common plane and so do them good. But here is the danger, for their good may cover the most direful spiritual principles of falsity, and we, by uniting with them in apparent good, are brought within the sphere of that falsity to the imminent peril of our eternal interests. The idea is that we shall benefit them by imparting to them the sphere of our truths; but the danger is, that their falsity is more liable to affect us than our truth is to affect them, because our truths have as yet very imperfectly, if at all, regenerated us, and their falsities find in us much, alas, too much, that is congenial to them, not only in the common principles of our unregenerate nature, but also and especially in the remnants of Old Church principles which New Church truth has not yet done its thorough work in casting off.
     In this state of things, nothing is so difficult as the task which the teacher of New Church truth has to perform. The sphere of his office opens to him discernments which secular stations cannot give. He is by the very exercise of his functions, as well as the spiritual associations of his mind, elevated on a tower, so as to have a wider scope of spiritual vision than stronger heads and better hearts on inferior scales of official gradation. But from the fact that others cannot see from his position, and from the influence of a sleepy atmosphere below, they are inclined to doubt the correctness of his vision and to slumber still, notwithstanding he may raise the note of alarm. A pride of intelligence not unfrequently prompts them to think that they can see better than he, because they have stronger minds than he has, and if they were in his station they could certainly see better than he does. They do not reflect that they are not in his station, and that a weaker eye in that station can see farther and better than a much stronger eye out of it. Hence when he gives the alarm they are inclined to doubt its propriety. They see no danger, and therefore they conclude there is no danger. He is supposed to have his views distorted by jealous fears and by an exclusive spirit, and hence the more he Cries out from a sense of duty, the more he is apt to be disregarded, until Old Churchmen of commanding influence are, in fact, found to have more influence in determining the opinions and conduct of professed New Churchmen than even, their own ministers of truth. These are, indeed, listened to on Sunday, but those are associated with and followed as oracles on all other days of the week. These have, indeed, some formal deference paid to them in strictly religious meetings, but those are the leaders of action and controllers of opinion in all civil, literary or secular concerns. And if teachers of New Church truth attempt to bring that truth to bear upon common affairs, they must so accommodate that truth that it shall lose all its distinctiveness and all its alterative effect, for otherwise they cannot gain that countenance and credit among teachers of Old Church truth which will give them any consequence in the eyes of the world. And it is, in fact, this consequence in the eyes of the world which makes professed New Churchmen so desirous that their spiritual teachers and other strong men should meet the teachers and strong men of the Old Church on some common plane and show their greater prowess by confounding them in battle.
     We do, indeed, persuade ourselves that our only object is to do them good, by correcting their errors through the means of our brighter truths; but, in fact, our real object is the delight which we feel in showing the Old Church that we have as strong men as they, or stronger than they have; it is the delight which we feel in being favorably noticed by them, and in the consequence in the eyes of the world which that notice gives us. This is proved by the fact that we rest satisfied with their notice, and trust that the efforts of our teachers among them may do good, without any clear, rational perception how they will do good, or any present or subsequent discernment that they are in fact doing good. On the contrary, when we see that a distinct presentation of our principles makes us obnoxious to the Old Church, and through the prejudices which that Church excites makes us obnoxious to common society, we are prone to accuse, oppose and put down our own teachers on the ground that their teachings are too exclusive, sectional and uncharitable. We impute the unpopularity which we are liable to bring upon ourselves by a full and open avowal of our principles, and a forcible presentation of them as principles altogether distinctive from those of the Old Church-not to the distinctiveness of the principles, but to the personal character and manners of him who presents them. We suppose that it is not the principles themselves which are offensive to the Old Church and common society, but the distinctive manner in which they are presented, and we imagine that if they are only presented in another manner they will be received.
     But we are greatly mistaken. And we are mistaken because we love, the praise of men more than the praise of God. We look more to the effects of truth than to truth itself, for we love more the power and the consequence which the knowledge and the forcible presentation of the truth gives us in the eyes of the world than we love the truth itself for its own sake or for the sake of the purification which it effects.

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And this is proved by the fact that we cannot see what the true state of the case is between the Old Church and the New; by the fact that we cannot see that there is no common ground whatever for New Churchmen and Old Churchmen to act upon together as such; by the fact that we cannot see that the New Church and the Old Church have no one spiritual motive of action whatever in common; from the fact that we cannot see that the New Church and the Old Church have internal principles of action which are entirely and diametrically opposite, and hence by the fact that we cannot or do not see that Old Churchmen never could or would allow New Churchmen to act with them, except so far as New Churchmen are instruments in effecting their own purposes. If New Churchmen are wealthy, numerous and so influential in common society, then Old Churchmen will take their ministers by the hand and countenance them, so far as they can thereby determine a rill of moneyed or civil power from the purses or characters of those to whom they minister into the great channel of common influence which they wish to swell and sweep on to the effectuation of their own distinctive Old Church purposes; but if New Church ministers, when they come to act with them, should take any distinctive grounds which will tend to advance New Church principles in contradiction to Old Church principles and in frustration of Old Church purposes, they will very soon find themselves put out or put down. And if, in fact, New Church ministers or New Churchmen do retain any influence in Old Church associations, it is because they so lose their distinctiveness by various accommodations as to flow into Old Church principles and forms. For the Old Church and the New Church have an entirely different spiritual correspondence in the heavens and in the world of spirits-the New Church corresponding to a new heaven formed at and since the last judgment, and entirely separated then, and ever since kept separate from, the Old; while the Old Church corresponds to the old heaven, which has passed or is passing away. Hence, the Old Church is an entirely distinct and different body from the New Church-as much so as the body of a whale is different from the body of a man-so that the New Church can no more go into the Old Church and act with it without losing its own distinctiveness and becoming assimilated to it and its principles than Jonah, when swallowed by the whale, could go into the body of the fish without being digested in its stomach.
     And though the Old Church may swallow New Churchmen, as the whale did Jonah, yet-if they do not give up their distinctiveness by accommodations of their principles to Old Church views and feelings, so as to be, in fact, digested in the Old Church stomach and assimilated to the Old Church body-they will be spewed up and cast out as Jonah was. The Old Church and people generally do not see this, because they regard the New Jerusalem Church as a sect of the Old Christian Church, and hence they cannot see why the New Jerusalemites may not act with the Presbyterians and Methodists, and Baptists and Catholics, and so forth, just as well as Presbyterians, Methodists and Baptists and Catholics can act together, and, consequently, if New Churchmen feel unable or refuse to act with Old Church sectaries, people generally accuse them of bigotry and exclusiveness and uncharitableness; and half-made New Churchmen, who do not look into the grounds of their faith-who do not see or consider that their Church is an entirely new dispensation and not a sect of the Old Christian Church-who do not see that there is a fountain of action for them in the spiritual world entirely distinct from that whence flows the action of Old Churchmen-and, hence, who do not see that it is entirely impossible for New Churchmen and Old Churchmen to act together as such, are apt to be led away by the same notion and to impute bigotry and exclusiveness and uncharitableness even to their own ministers whose distinctiveness of New Church character is such as to make it impossible for them to feel free to act in Old Church associations, or whose distinctive presentation of New Church truths is such as to make them obnoxious to Old Church partisans.
     Hence the faithful New Church minister has a very difficult task to perform. It is difficult for him, faithfully and conscientiously, to expose Old Church falsities and to oppose Old Church designs without having his motives impugned even by the nominal adherents of his own faith, and thus not only of provoking the opposition of the Old Church, but also of alienating from him the professed members of the New. Hence, unless he is firmly grounded in the love of his own faith for its own sake as the only true one, and is, above all, sustained by that arm of omnipotent strength which the LORD stretches out to sustain His ministers in doing the duties of their office with sole reference to him, unswayed alike by human applause or by human censure, he is prone, when from the tower in which he is placed he sees the sword come upon the land, not to blow the trumpet, or to give a delusive cry that all's well, until the enemy is not only at the gates but in the heart of the city, and the people are captured all unwarned. On the ear of every minister of the Church, therefore, the monition of the text should fall with an appalling interest: "If the watchman see the sword come and blow not the trumpet, and the people be not warned; if the sword come and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hands."
HONOR THY FATHER AND THY MOTHER 1882

HONOR THY FATHER AND THY MOTHER              1882

     "By to honor thy father and thy mother in the natural sense, which is the sense of the letter, is meant to honor parents, to obey them, to apply themselves to them, and to act graciously to them for benefits, which are that they nourish and clothe them, and introduce them into the world that they may live in it civil and moral persons, and also (they introduce them) into heaven, by precepts of religion. Thus they consult their temporal prosperity and also their eternal felicity."-T. C. R. 305.


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     The reason that man ought to acknowledge his father while he is being educated "is because then he is in place of the LORD, nor does he (the child) know then what he should do, except from the command of his father."-A. C. 6492.
     Children are first introduced into innocence and "then into a state of the affection of celestial good (i. e., of love toward parents,) which, with them, is in place of love to the LORD."-A. C. 3183.
     The importance of obedience to parents cannot be overestimated. Its natural benefit to both parent and child is known to all, but few fully realize its spiritual use. We are taught that in infancy, childhood and youth the LORD stores up remains in both the will and the understanding. These remains are what render regeneration possible. They are the good affections and true knowledges in which the child is kept. During this whole process the parents are in place of the LORD.
     Obedience to parents, guardians and teachers is one of the most important of these remains which are to serve for the future salvation of the child. For obedience to parents serves as a plane, into which the Divine Good and Truth can flow and excite obedience to the LORD. All regeneration begins in a state of unquestioning obedience to the LORD'S commandments and all spiritual life rests upon it. This is the interior reason wily one of the Ten Commandments is "Honor thy father and thy mother," and why the father is to be acknowledged during education.
     Every parent ought to insist on obedience from the very beginning. It is one of the duties that he dare not neglect if he loves his children and would "introduce them into heaven by precepts of religion," for upon the quality of the child's obedience to parents depends the quality of his obedience to the
LORD.
      Let parents think of this when they are tempted to give in to their children or to command them without thought, and then carelessly disregard their disobedience.
     Think before you command, and then insist on obedience.
"BIGOTRY." 1882

"BIGOTRY."              1882

     A WRITER in the New Jerusalem Magazine, for June, brings the following charge against New Churchmen:

     "In some instances, persons who have been inclined to look with favor toward the New Church have been kept away from it because its members seemed to be so entirely absorbed in their love for it as to practically ignore all other ecclesiastical bodies, to be devoted in their views and uncharitable toward other Christian organizations, seemingly forgetting that our LORD is leading upward all who are diligently seeking to lead a good life according to the best of their knowledge and ability."

     The gist of the charge in the words we have italicized is, that New Churchmen are or seem to be influenced by bigotry. What is bigotry? Webster defines it as "Perverse or blind attachment to a particular creed or to certain tenets; unreasonable zeal in favor of a party, sect or opinion."
     Now, in what way do New Churchmen show or seem to show "perverse and blind attachment" to the New Church and "unreasonable zeal" in favor of it? Evidently in the mind of the Magazine writer it is in "being so absorbed in their love for it as to practically ignore all other ecclesiastical bodies," and in being "uncharitable toward other Christian organizations." It is plain that he holds that the New Church established by the LORD at His Second Coming is not the only Christian Church. There are other "ecclesiastical bodies" which are "Christian organizations," and it is "uncharitable" in New Churchmen not to recognize them as such. Nay, more; he holds that the LORD'S New Church is not the Christian Church, but is, in common with the denominations of the vastated Church, only a branch of it, for he says that "it is best never to attempt to disturb the religious convictions of a brother in any branch of the Christian Church, who is firmly fixed in his views and is trying to lead a good life from spiritual motives in accord with his faith." In conformity with these views, he regards it as "bigoted" and "uncharitable" for New Churchmen to be "so entirely absorbed in their love" for the LORD'S New Church as to "practically ignore all other ecclesiastical bodies," which he regards as "other Christian organizations."
     The position taken by the Magazine writer, as we understand it, is in direct conflict with what the LORD I has revealed on this subject. In the Writings which He has given through His servant, Emanuel Swedenborg, for the use of His New Church, He has revealed the facts that "the Last Judgment takes place at the end of the Church" (L. J. 33)-that the Last Judgment was fully accomplished at the end of the year 1757 (L. J. 45)-that the last the of the First Christian Church is the very night in which former Churches came to an end (T. C. R. 761)-that what the LORD said to His disciples respecting the consummation of the age means the consummation of the present [the First] Christian Church (T. C. R. 757, 758)-that the abomination of desolation spoken of by Daniel the prophet, and referred to by the LORD in Matthew xxiv, prevails in the Christian Church (T. C. R. 758)-that the whole of that chapter treats solely of the successive declensions and corruptions of the Christian Church, down to its destruction, when it is at an end [in 1757] (B. E. 71)-that no one can enter heaven with the faith of the present [the Old] Church, because it is founded upon the idea of three Gods, and this idea is in all and in every part thereof (B. E. 92)-and that without putting an end to the Old Church and establishing the New Church, no flesh could be saved (B. E. 91, 92).
      The truths above cited, and hundreds of others of character in the revelations made by the Divine Mercy of the LORD for the salvation of mankind, make a direct issue with the views of the writer in the Magazine. If we do not "practically ignore other ecclesiastical bodies as "branches" of the living Christian Church, then we do "practically ignore what the LORD has revealed on the subject. The two positions are incompatible. We must give up the one or the other. We trust that all who are "so entirely absorbed in their love for it [the LORD'S New Church] as to practically ignore all other ecclesiastical bodies" will continue to do so, and that many more will come into a similar love for it by an earnest looking to the LORD JESUS CHRIST and a full reception and acknowledgment of the truths which He has revealed in His Second Coming.

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To others it may seem "bigoted" and "uncharitable" to receive as truth the LORD'S revelations as to the destruction of the First Christian Church, rather than the so-called "charitable" ideas of persons drawn from other sources, but a careful consideration of the subject will convince any candid and sincere mind that there is no true charity or liberality in rejecting the LORD'S revelation and accepting in its stead the opinions of men.
     In the last portion of the quotation from the Magazine above made there is a confusion of ideas into which all seem to fall who regard the denominations of the vastated and defunct Church as "branches" of the living Church. The writer says that those who "ignore other ecclesiastical bodies," do so "seemingly forgetting that our LORD is leading upward all who are diligently seeking to lead a good life according to the best of their knowledge and ability." The confusion here arises from the assumption that because there may be, and doubtless are, some in all religious organizations who are diligently seeking to lead good lives, and who will be saved, it therefore follows that the "ecclesiastical bodies" to which they belong are necessarily to be recognized as living "Christian organizations." The erroneousness of this view can be readily seen when it is remembered that it is revealed in the Writings for the New Church that there is a larger proportion of this class of persons among the heathen nations than in Christendom, but no one will contend that this fact proves that the different heathen sects are "Christian organizations" or "branches" of the LORD'S New Church. Individuals may and will be saved out of those professing heathen faiths and those nominally belonging to denominations and sects of the vastated and dead Christian Church, but this fact does not require that the organizations of either the one or the other are to be recognized as living "Christian organizations" or as "branches" of the LORD'S New Church.
JAMES BRONSON 1882

JAMES BRONSON              1882

     

MISCELLANY.
I.
     AT the time our story opens, had you asked him what his name was he would have answered, "Jim;" had you pressed the matter still further, he would have given the supplementary information, "Bronson;" but he considered the first name sufficient for all practical purposes. Jim could not be called a waif or a stray in the world, yet he came very near being one. His mother he did not remember at all, for she left this world before recollection was developed in her only child. His father had gone to join his mother two years previous to Jim's introduction to our readers. Of him Jim had very vivid recollections: he remembered a quiet, kindly man, whose life had been one constant struggle with adversity, and who, while not despairing or growing bitter and moody, yet seemed tired, and had given up life in this world with a sigh of relief. His only concern at going was at the thought of leaving his child, then eight years old, to the mercies of a world he himself had found to be anything but tender. But the boy, while possessing 'his father's love for the truth and right, seemed cast in a different mold; for he had a sturdy independence, backed by a somewhat turbulent spirit, that rendered him better fitted to fight the battle of life than was his father. Beyond those qualities he inherited no thing from his father, and had not his Aunt Amelia felt it her duty to take care of her brother's only child, Jim would have been compelled to sojourn for a the in the county poorhouse. But as it was he found a poor though reasonably comfortable home in an obscure little village.
     Aunt Amelia was a maiden lady on the shady side of fifty, fond of tea and village gossip, rather weak in character, owing somewhat to a long life of virtual isolation from the ties that render life sweet in this world, yet in reality possessing many good traits. When she brought Jim home to live with her it was a new era in her life; she had at last found something she might call her own and love, and she did love him as only a woman could who had been long cut off from such feelings. But in her narrow way she felt it her duty not to show her affection too strongly to the boy for fear of "spoiling" him. Once and only once she resorted to chastisement. It was when Jim came home one day in a rather sorry plight, the result of having engaged in personal combat with a bigger boy. Then Aunt Amelia, after giving him a long lecture on the sinfulness of quarreling and fighting, took him out into the wood-shied and for a few moments lacerated her own kind heart by whipping the boy with a switch she had long held ready and with which she had often threatened him. Pausing a moment, she said, "James, I am sorry to be compelled to whip you, but it is for your own good."
     Jim, who had not winced or made any outcry at the whipping, philosophically replied, "All right, Aunt, then whip away until you think it best to stop."
     Rather disconcerted, she answered, "Don't you see the sinfulness of your conduct?"
     "No, I don't," answered Jim, "cause Bill Jackson's a mean bully, always a-bullyin' the little fellows. I gave him a good lickin' and he won't do it any more, I'll bet; but all the same, Aunt, if you think I am sinful and want to whip me for it I won't mind."
     "But, Jimmy dear," replied Aunt Amelia, whimpering, "I don't want to whip you; it hurts me more than it does you. I want to teach you not to fight, but to be a good little boy; don't you remember the pretty Sunday-school hymn, 'Let dogs delight to bark and bite,' but that little children shouldn't?"
     "Well, Aunt," said Jim, "the next the any mean sneak comes bullyin' around, shall I run home?"
     "Oh! dear. Oh! dear. What ever will become of him," replied Aunt Amelia, flinging down the switch and seating herself on the wood-pile.
     Jim picked up the switch and restored it to its place, then, throwing his arms around her neck, he kissed her in a protecting way and said, "Never mind, Aunt, as long as I don't get licked by such fellows as Bill Jackson it's all right. I didn't want to fight him, but when he made fun of you I thought I'd teach him some manners. I don't think he will do it again."
     At this unexpected revelation the good old soul completely broke down and had a cry with her head resting on Jim's sturdy young shoulders. After that she never again resorted to chastisement, no matter what scrapes the boy got into, and they were not a few.


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     It was considered a matter of honor among the boys of the village of equal sizes to have it decided which one could "lick" the other, and any boy who flinched when the time for trial came was looked upon with scorn by the others. Jim had fought his way through until he stood almost at the head of the young warriors; there was one boy, however, with whom he had as yet never engaged in personal combat. This boy, Dick Chambers, had also vanquished all those whom Jim had, and the question had narrowed down as to which of these two champions was the mightier. Each respected the other's prowess and felt a little nervous as to the result of the encounter which he knew must sooner or later occur, and it was the earnest wish of the other boys that they could be present when "Dick and Jim had their fight."
     The combat occurred on a Saturday afternoon, and took the form of a religious war. In the little cosmos of boys nearly all the religions and creeds, from the Evangelical to Infidelity, were represented. The boys knew very little about their respective faiths, but what their fathers or mothers' professed they felt in honor bound to uphold. Dick Chambers was a pronounced Calvinist and Jim was a New Churchman, or, as the boys called him, a "Swedenburger," the only representative of the Church, young or old, there was in the village. His father had been a sincere New Churchman, and had sought to instill into Jim's mind the Truth. Jim didn't understand much about it, but his father had told him it was the only real Church and he would have died rather than "gone back" on his faith.
     The Saturday afternoon in question a full delegation of the boys had roamed off up the little creek that flowed past the village, and, tired of play, had congregated in a retired spot under the trees to rest. Then it was that Dick, who had evidently been hearing something on the subject, said, " What do you think, fellows, the Swedenburgers believe that they will do in heaven just what they do in this world."
     At this assertion a derisive shout went up and all eyes were turned on Jim. "Well," replied that individual, "wouldn't that be more fun than standing around a throne forever, and singing hymns, as you believe, Dick Chambers?"
     This was a theological poser, for all present regarded going to church as an infliction-necessary, perhaps, but still an infliction.
     Dick evaded an answer to Jim's counter question, and said, "When one Swedenburger dies the others set plates on the table for him, just as if a dead man could come and eat."
     Jim arose to his feet, and, looking Dick full in the face, said-well, we won't say what he said, but it was a I boy's short, sharp and direct assertion that what the other said was false.
     The boys knew that the for the long-looked-for combat had, arrived; they all arose and Dick said, "Jim, you take that back or I'll lick you."
     "Mebbe you can't," was the simple reply.
     "I'll show you if I can't," said Dick.
     Such a fight as this, was one that must be done up in an orderly manner, so Dick turned to the boy who represented the Baptist denomination and said, "Jack Johnson, will you be my second?" Jack was flattered at holding such a position in so important a battle and at once set about getting his man in proper shape.
     Jim looked at the other boys and said, "Who'll be my second?"
     None of the representatives of the various faiths responded, the odium theologicum attached to him was too strong for the Evangelicals, while the Catholics, Freethinkers and Infidels evidently thought such a belief was not worthy of their support. Finally a little fellow spoke up and said, "I'll second you, Jimmy, if you'll let me."
     The speaker was Conrad Martin, commonly known among the boys as "Coonie" Martin. His father, a good-natured old German, kept a hotel, the only one in the village where liquor was sold, and was regarded by many of his neighbors as a publican and a sinner, though beyond the fact of keeping a public house nothing could be said against him. He had kept an orderly and quiet house of entertainment for "man and beast" all his life, as his father had before him.
     "Thank you, Coonie," replied Jim, and, thus seconded by a publican, he fought the fight.
     The first round Jim dashed in rather recklessly and, owing to Dick's arms being unusually long, he received a tremendous blow and black eye at the same time, while Dick escaped unhurt. Jim was sponged off by his little second with a red cotton handkerchief wetted in the creek, and then Coonie whispered to him, "Dodge or ward off his blow if you can and close with him; get his head in 'chancery' and you have him whipped the next round; he aint no good except for his long arms." Coonie whispered this advice with the air of a man who was an expert in such matters.
     The next round Jim advanced cautiously, some sparring was indulged in, and then Dick, flushed with his first success, struck out with all his power, but Jim, parrying the blow, closed with him, and in a moment had his head fast under one arm while with the other he soon caused Dick to cry, "Enough, I give up."
     That settled it. When a boy cried "Enough," it meant that he acknowledged himself vanquished, so Jim released him and the two combatants, after shaking hands very gravely, went and washed themselves in the creek.
     After this conflict there were no more religious wars; the New had conquered a peace and was respected if it was not believed; its champion had fought his way to the front, and, like Alexander, had no more to conquer, but, unlike him, he was satisfied, for he only fought from a sense of duty.
     Jim took his last and crowning victory in a very matter-of-fact way. He considered that every boy must have his status established, and the only way to do it was by personal combat; he had vanquished all the boys of his set, and henceforth he felt it would be his duty to act as a chief of the tribe; to see that all received justice, but he felt that his career as a warrior was over.
     That evening when he went home and Aunt Amelia saw his blackened eye she exclaimed, "For the land sakes, James, you've been fighting again. Oh! you wicked boy!"
     "I suppose I am rather wicked, but I had to fight Dick Chambers some time, so when he made fun of my religion to-day I thought it a good the to have it out with him. I made him cry 'Enough' and we won't fight any more." So saying Jim took up the empty waterbucket and started for the well to fill it. It was a habit of his to always do such little odds and ends of work about the house that he saw needed doing without being told.
     Aunt Amelia watched him from the kitchen door as he walked down the path toward the well, and then said, "I'm glad he didn't let Dick whip him, at any rate," then, wiping her eyes with the corner of her apron, she continued, "but it nearly breaks my heart to think that such a kind-hearted boy, one who is such an assistance and comfort to a lonely old woman, should be an unconverted and wicked sinner, a child of wrath. Oh! Jimmy darling! I can't be happy in heaven and think of you being tormented in hell;" and the good old soul indulged in a quiet cry before her kitchen stove as she prepared supper for her boy and herself.


168



     Aunt Amelia was a devout Methodist, and Jim had steadfastly refused to "experience a change of heart" and be converted, simply replying to her entreaties, "My father told me that the New Church was the only true Church in the world,' and I shall live and die in the faith I was baptized into."
     "But, Jimmy," she would reply, "why can't you acknowledge CHRIST and be saved?"
     "I do acknowledge Him, Aunt," was Jim's reply, "for He is God Himself and there isn't any other."
     To this she, being no theologian, could not reply, but in her prayers would earnestly entreat that her Jimmy might be saved. But when her religion was not present in her mind she was proud of the boy and came more and more to lean on him and look to him for guidance. He was all she had, and she was a woman alone in the world.
[To BE CONTINUED.]
EAGLE SILENCED 1882

EAGLE SILENCED              1882

     "TWICE six is twelve," said the Eagle. He said it in a positive tone, as though he believed what he said.
     The Owl replied-his tone was that of a wise bird and a good one-said he, "My dear brother, your assertion may be true or it may be false."
     "May be false!" exclaimed the Eagle. "Nonsense! the proposition is true and any rational bird can see it."
     The Owl looked at the Eagle solemnly, and, after a most deliberate wink with both eyes, said, "Brother, brother, your course gives me great pain. Whether twice six is twelve or not concerns me but little."
     "Well?" queried the Eagle.
     "It pains me," continued the Owl, "to hear you make such dogmatic assertions. Pardon my plain speaking, but when you refuse to admit that other solutions of the problem may be correct you are acting from a very illiberal, narrow and bigoted spirit."
     "Go on! go on!" groaned the Eagle.
     "This spirit," resumed the Owl, "has given you a bad reputation, a thing much to be deplored. Now, my brother, try and look at the matter from a broader point of view. You say twice six is twelve, another and most excellent bird says it is thirteen or seventeen or nineteen, and when he does, you, in your uncompromising way, assert that his solutions are false-"
     "So they are," muttered the Eagle.
     Unheeding him, the Owl continued: "Why may not they all be more or less true? They are all solutions of the problem, and if a bird truly acts upon what he I believes to be the correct solution, what more can you ask?"
     "I ask nothing. I do not condemn them, but if they act upon any other ground in this matter than that twice six is twelve, they are acting from a false principle, and all the broadness and liberality in the world cannot change it into a true one."
     The Owl sighed but made no reply.
     "See here, Owl," continued the Eagle, "you cannot but admit that there can be but one true solution to such a problem, and consequently all others must be false."
     "I admit nothing of the kind," replied the Owl, "for I am thankful to say that my mind is not confined by such narrow and bigoted notions as yours is. I can see truth enough in all the solutions to enable any bird not to go astray. If I meet one who believes that twice six is nineteen, I say to him, as long as you faithfully act upon that principle you cannot go astray,' neither will he."
     After this the Eagle looked at the Owl and the Owl looked at the Eagle. Then the Eagle departed silenced.
Title Unspecified 1882

Title Unspecified              1882



NOTES AND REVEIWS.
     A. WILLIAMS & COMPANY, of Boston, state that they will not issue a Swedenborg calendar this year, as they did last.
Title Unspecified 1882

Title Unspecified              1882

     THE Latin Coronis and the treatises, De Divino Amore and De Divina Sapientia will be issued by the Publishing Society in a short time.
Title Unspecified 1882

Title Unspecified              1882

     NOTICES of the intended publication of the work on the Brain have appeared in several standard literary and medical journals in this country and in England.
Title Unspecified 1882

Title Unspecified              1882

     THE second volume of the Apocalypsis Explicata is now in type, and with the exception of perhaps the last few pages, the whole is stereotyped. The first two volumes will contain the first eight chapters of the work.
Title Unspecified 1882

Title Unspecified              1882

     A NEW book from Henry James is announced. It bears the rather singular title of Spiritual Creation and the Necessary Implication of Nature in It: An Essay toward Ascertaining the Role of Evil in Divine Housekeeping.
Title Unspecified 1882

Title Unspecified              1882

     MR. S. S. RATHVON, PH. D. a welt-known New Churchman, of Lancaster, Pa., and the editor of the Lancaster Farmer, is about to publish a volume of Practical Essays on Entomology. Mr. Rathvon has made this subject an especial study, and if the articles on entomology which from the to the appear in the columns of the Farmer are any criterion, the proposed work will be of great value and interest.
Title Unspecified 1882

Title Unspecified              1882

     THE MS. of Prof. Bush's translation of the Spiritual Diary, which has been in the possession of Mr. Beswick for many years, has been sent to Mr. Spiers, of London, who is now engaged in preparing for the publication of the whole Diary in five volumes. The first volume is already in the printers' hands. The Spiritualists made great efforts to get the MS. out of Mr. Beawick's hands, and would have paid a large sum for it.
TOTAL ABSTINENCE PUBLICATIONS 1882

TOTAL ABSTINENCE PUBLICATIONS              1882

     FROM certain expressions in Dr. Ellis's book, The Wine Question, some have inferred that a New Church periodical devoted to the cause of total abstinence was about to be started. In reply to inquiries in respect to this and other matters relating to his publications, Dr. Ellis furnishes the following:
     "I do not think that any one has ever thought of starting a paper devoted especially to the cause of total abstinence, but simply a paper which would admit a temperate discussion of both sides of all such practical questions-in fact, a paper which would do precisely what your paper is to-day doing, and what the Messenger has done during the past year, that is, give both sides of this question a fair hearing. One year ago and our New Church periodicals were printing articles and sermons justifying, and thus encouraging, the use of intoxicating wine without admitting any reply. It is not strange that those who believe that the promulgation of such views without any reply was a serious hindrance to the progress of the Church, destructive to many of its members, and a temptation and snare to the young, should feel that it was important to start a New Church paper which would be free from such objections; but circumstances having so materially changed for the better, I do not think that any one thinks seriously of starting a, new periodical to-day.

169


Believing that the principles of total abstinence from all intoxicating drinks during health are founded upon the immutable laws of God and fully sustained by Divine Revelation-the Word and the Writings-and that all the facts of science are in harmony with the same, I, for one, simply ask that both sides of this question shall be fairly presented in a kindly spirit, and I have not the slightest fear as to the result. The truth has nothing to fear from investigation and discussion." We must all admit that no subject is more important to the Church than that of the fearful intemperance in the, use of intoxicating drinks, tobacco, etc., which exists,' and the idea that a periodical of a Christian Church, to say nothing of the Church of the New Jerusalem, should hesitate to grapple with such evils seems such an outrage that the writer hesitates to encourage or wish such periodicals success.
     "I intend to reply in due time, to the criticisms on work on the Wine Question in the late number of Words for the New Church, and am gradually gathering the materials for and am writing the same, but shall be in no hurry about printing it-probably I shall not put it to press before next year-for I desire to give the for all criticisms that are likely to be made to appear before printing my reply. In my reply to the article alluded to I intend to quote a large share of it, in fact, everything which is essential, in their own words, so that the reader will have both sides of the question fairly before him. I intend to answer fully and fairly every point; every argument and every assumption will be met, and every ignoring (if you please) will be exposed. This, you see, will make a lengthy reply, to say nothing of other criticisms which may appear, which may need a reply, therefore I intend to print the reply in pamphlet form. Of course, where the criticisms have been answered in the periodical where they have been published there will be no occasion to reply to them in such a tract.
     "I printed in the first edition 5,000 copies of the work on the Wine Question, and as the edition is about exhausted, after revising slightly a few passages, I will have printed another edition of 3,000 copies. I have sold but few of them-most of them have been given away-and if you see fit you may say to your readers that I will be pleased to send a copy to any one of them who has not received a copy who will send name and address to Dr. John Ellis, No. 157 Chambers Street, New York City.
     "You ask in regard to my other publications. You have some knowledge of my work on Skepticism and Divine Revelation, about one-half of which was written by myself, the other half either written for the work at my request or selected from other New Church Writings. Of this work of 260 pages I have printed over 46,000 copies, of which 20,000 have been printed the present year. The last 10,000 are now being sent out to clergymen. This work I wrote and compiled with the idea of making it, in my estimation, the best work for missionary use extant, and to send to clergymen, treating upon such subjects as I thought would be most useful and most likely to attract the attention of the reader to the Doctrines of the New Church. In the first editions my name did not appear on the title-page, and it was not my intention ever to place it there, but circumstances occurred which seemed to render it necessary or, at least, advisable. The circular of the gift books has been printed on the second page of the cover of all the editions. In sending out my Address to the Clergy I was able to obtain the names of only about 55,000 Protestant clergymen, but I am now in hopes to obtain about 60,000 names, and I hope to be able to complete the work of sending Skepticism and Divine Revelation to that number before the end of the present year. When this work is completed, for the second the a knowledge of the gift books and some knowledge of our Doctrines and of the New Dispensation will have reached nearly every Protestant clergyman in the United States and Canada. The work has been sent, as far as practicable, to the clergy of all the smaller denominations, as well as the larger, not even omitting the Mormons.
     "The work on Skepticism and Divine Revelation I have furnished to all missionaries who have desired it, and intend to furnish in the future our missionaries all they can sell, but not to give away, allowing them to use all the money which results from their sale for their own support and uses."
WINE AT THE HOLY SUPPER 1882

WINE AT THE HOLY SUPPER       G. FIELD       1882



LETTERS TO THE EDITORS.
     EDITORS NEW CHURCH LIFE:-As the "Wine question," as it has been termed, still continues to absorb so much attention and inquiry among New Churchmen, both in the United States and in England, and such antagonistic views are held and maintained by opposing parties in regard to it, both as to what it is and what are its uses or abuses, that a disinterested or non-partisan observer might well wonder how such a difference of opinion could be possible in regard to so apparently simple a question whether of fact or philology. And I should be very well content for those who take so deep an interest in regard to it to settle it to their own satisfaction as a question of propriety, benefit or injury, in using it as a beverage on ordinary occasions; and in view of the fact that such distressing and fearful consequences have resulted, and still continue to result, from its excessive and depraved use, all my sympathies are in unison with every practical and legitimate effort to restrict its sale, or, if this should be ineffectual, to prohibit it entirely to so demoralized a people, on the ground of its being an incentive in their perverted sensuous states to the commission of crime, and thus dangerous to the common welfare, and this because of the self-evident fact that they, in consequence of this degenerate state, could neither appreciate it nor use it without injury to themselves and others. So far, therefore, I should willingly concur with the efforts of those who, under such circumstances, are doing all they can to prohibit it as an article of commerce, and this independent of what might be its use if not so perverted, or the state of those who imbibe it so sensual and gross.
     But the question has not been permitted to stand on this ground; for it is affirmed and maintained that wine, properly so called, is an evil in itself, or per se, and under no circumstances permissible; and an effort is made to disturb and pain the feelings of those who approach the Table of the LORD to partake of the Sacrament of the Supper by declaring that if the wine had fermented it was impure, pernicious and poisonous! And the question is pointedly asked, "If it is not almost shocking, to say the least, to suppose for a single moment that the wine partaken of by the LORD and His disciples at the Last Sapper was a wine which had been polluted and partially decomposed by the substance of evil correspondence, and that the wine actually contained the poisonous products which always result from such decay?" And a disingenuous effort is made to show that fermented wine corresponds to falsehood from evil, because in its perverted sense its application is to Babel, where it has this signification, as shown in A. E. 1035, and this passage is quoted by Dr. Ellis as having the same meaning when used at the Holy Supper! (See Wine Question, page 215.)
     What must be the effect of the inculcation of such sentiments? If they are believed to be true, the Sacrament so administered could not but be repellant and distressing to the recipient; or would compel him to absent himself from it; or if must or some unfermented liquor could not readily be obtained, to use milk or water instead, the latter having recently been used by a New Church minister in England. And on the day called Easter Sunday the sacrament of the Holy Supper was administered at the New Jerusalem Temple in Detroit "to a large number of communicants" in "Spiers' unfermented grape juice,"* with "passover bread" from the Jewish Synagogue I (See N. J. Messenger, April 26th, 1882).
* And in accordance with this human policy of "these temperance times." the Holy Supper was similarly administered at the recent meeting of the Maine Association, at which five New church ministers were present and partakers!


170




     The New Church is evidently becoming very eclectic when it can commingle its own fanciful speculations with those of the Old Church and the Jewish at the Table of the LORD in the New Jerusalem! Such are the inconsistencies, if not infatuations, into which we may be led in the endeavor to avoid what we only suppose to be an evil by substituting the opinions of our own self-derived intelligence and intruding them into the holiest solemnity of Divine worship.
     I cannot believe that any minister or society professing to represent the New Church ought to do this, at least without the concurrence and approbation of the collective Church, after a I very careful and studious consideration of the question as to what constitutes wine, and that which is the purest and most genuine. But Dr. Ellis forestalls the conclusion that would be arrived at by saying that if it be fully discussed "in the light of this new day" it will "be clearly seen that there is no valid ground for a difference of opinion upon this subject among New Churchmen." Perhaps not; yet, again, perhaps there might be. The mere opinion, however plausible, of an unauthorized layman-obtained from partisans pledged only to one view of the case, and these mainly of the Old Church-is by no means sufficient authority to be relied upon.

     The broad and antagonistic point of difference which Dr. Ellis presents consists in his positive and repeated assertions that pure wine is unfermented, and that fermented wine is impure, pernicious and poisonous, and that the concurrent testimony of the Scriptures of the Old and New Testaments shows this. To me it is puzzling as it is strange that any one should maintain that the freshly expressed juice of the grape should be pure, but that after fermentation it should be impure, as it seems to be opposed to, and inconsistent with, the clearest evidence to the contrary. There are three states in which we fluid this fluid: the first is in the sap in the vine; the next is in the juice in the grape, and the third is the pure and clarified wine, after the process of fermentation has taken place, by which it has thrown off all its inherent impurities and thus arrived at its intended end and become genuine, refined wine, these being the natural processes through which it is always in the effort to pass to a final result, and that the effort is as much to make this clear and transparent wine from the juice of the grape as it was to forms the grape from the sap in the vine. The argument was thus presented by me in an article on this subject in the Messenger of January 28th, 1880, in these words-I say: "It is not correct to beg the question, or assume that fermented wine is a poison, or that it is polluted or is partially decomposed, etc. But, on the other hand, it is then freed from those very things, for the process of fermentation casts them off; and utterly rejects them, and the wine (or must, which before was turbid and charged with its inherent impure substances) comes forth purified and infilled with a new life. It represents the process of regeneration in which man rejects the defilements and impurities of his natural and unregenerated state and is reborn-born from above-from the spiritual heat and light of the heavenly sun, and becomes spiritual." But to all this Dr. Ellis and his adherents object, because they allege that this change is effected by the introduction of leaven, a vile and impure substance, which makes all dint it comes into contact with impure also; hence, the juice of the grape, inherently pure, becomes polluted, impure and vile by admixture and fermentation therewith. But such a statement contradicts itself, for though it is true that leaven corresponds to and denotes falsehood-falsehood from evil-it is not unnecessary to introduce leaven into the must to produce fermentation, for the leaven is already there; it is inborn in the grape, and only awaits the opportunity to manifest itself by coming into contact with the influence of the sun. It is as inherent in the blood of the grape as the tendency to disease is in human blood, or to an evil life in the human spirit. This leaven can be super-added, exciting the inborn tendency to produce a turbid or excited state of the blood or of the must, but it is not necessary, for it is already there and will soon reveal itself. And the effort of the LORD in the economy of His Divine Providence is to remove it, which is done by means of temptation, by combating against it; which combats are represented in the must by the processes of fermentation; for this inborn leaven, or "the false, is continually flowing forth from the evil in which man is, and which has its abode in him," and by means of this combat against it purification or regeneration takes place (see A. C. 7902); nor can the must or the natural life of man be regenerated without it; for "the purification of truth from the false with man cannot possibly exist without leavening (femmentatio), so-called, that is, without the combat of the false [whether inborn or acquired] with truth, and of truth with the false; but after the combat has taken place and the truths has conquered, then the false falls down like dregs, and the truths exists purified, like wine which grows clear after fermentation, the dregs falling down to the bottom." -A. C. 7906, etc. So also, spiritual combats or temptations are leavenings or fermentations which are necessary to regeneration and mire the means by which this ingenerated leaven or inborn tendency to evil is subdued and removed, in the accomplishment of which there is "a conflict or combat, which if grievous is called temptation; but if not, is like the fermentation of wine or wort. In such cases, if good overcomes, evil with its falsities is removed to the sides, as the lees fall to the bottom of a vessel, and good becomes like generous wine after fermentation, or clear higher; but if evil overcomes, good with its truth is removed to the sides, and it be comes turbid and foul, like unfermented wine or liquor." (D. P. 284 and 25.) And this is so plain and so self evident that it would seem as if nothing short of a pre-determimination not to have it so could ever induce any one to gainsay it. But yet, overriding all that is here stated, in the attempt to justify so contradictory and unreasonable a position, as a dernier resort, and probably supposed to be a conclusive argument, the question is asked, 'Was the natural blood which flowed from the LORD'S side at the crucifixion fermented blood?" For, it is added, "that it had a similar signification to the wine, and, if the latter was fermented, it is difficult to avoid the conclusion that the former must have been." (Tract on Pure Wine, etc., page 13.) It is not necessary to avoid this conclusion; the only wonder is that Dr. Ellis, who, as a physician, must thoroughly understand the formation of blood in the human body, and therefore must know that it does undergo a process perfectly analogous to that of fermentation in wine; so that to answer the question whether the blood which flowed from the LORD'S side had undergone such a process it would only be necessary to know whether that blood was venous or arterial. If venous, it was like the expressed blood of the grape, dark, thick, turbid and loaded with impurities; but if arterial blood, which, breathed into from the lungs, becomes vivified with new life-discharges from it, by a process similar to fermentation, all its inherent impurities, and passes into the arteries a pure, bright, red and living blood, precisely similar to wine after it has undergone fermentation. Is not Dr. Ellis answered here? But, it is argued, this ought not to be, and should be prevented. The venous blood should not be suffered to be oxygenated in the lungs or arteries-nor the must of the blood of the grape to ferment in the wine-vat, or the inherent tendency to evil in childhood and youth to become regenerated; but to check or prevent these inherent efforts toward purification, the blood should be stagnated in the veins, and the glucose be boiled or emasculated in the wine fat, by a similar delusion to that by which the Alexandrian monastics thought to preserve their chastity by rendering themselves eunuchs. And these are the modes to which human prudence and self-derived intelligence resort to prevent a lesser evil by creating a greater one. But to maintain this Dr. Ellis has collated all the one-sided and unverified statements that so plentifully abound in the literature of temperance writers-adding thereto his own undoubtedly earnest convictions. But a candid writer would not dwell so entirely on one side of a subject and not even notice the strong points of objection which are arrayed against it. And this is especially the case in reference to the positive statements that "there are two kinds of wine named in the Scriptures-me, unleavened, good and harmless, always having a good signification; the other, leavened, poisonous and destructive, always having an evil signification when mentioned in the Word of the LORD." "The one, the cause of intoxication, of violence and woes; the other, the occasion of comfort and peace. The one, the cause of irreligion and of self-destruction; the other, the devout offering of piety on the altar of God. The one, the symbol of the Divine wrath; the other, the symbol of spiritual blessings. The one, the emblem of eternal damnation; the other, the emblem of eternal salvation." Wine Question, page 40.) Dr. Ellis does not say this from his own knowledge, but he cites it from one of the above referred to authorities; but without a single reference to sustain the assertion, and this, too, after it had not only been denied, but proof presented to show that the assertion was untrue! (See my letter, above referred to in the Messenger of January 28th, 1880, page 53, middle column; also by another correspondent in the same number, at page 50, and elsewhere.) A long and elaborate article thoroughly investigating this subject appeared in the Intellectual Repository for November, 1837, in which every passage is referred to and quoted, where any word is used that may be supposed to mean wine, conclusively showing that there are not "two kinds of wine, one unleavened, good and harmless, always having a good signification-the other leavened, poisonous, and destructive, always having an evil signification when mentioned in the Word of the Lord," etc.


171



     The writer of this article says it is asserted that "the words tirosh and ausis" mean "wine unfermented-i. e., the expressed juice of the grape," as only having a good correspondence; whilst shechar, chamath, soba, chemar and mesack mean wine fermented, thus having an evil correspondence, whilst yayin is used in common; in refutation of which he refers to cases in which tirosh (mustum) produced drunkenness, and says there are above thirty passages in which it is spoken of with approbation Of the other word, ausis, although rendered sweet wine, or the unfermented juice of the grape, it is written: "They shall be drunken with their own blood as with sweet wine" (ausis), Is. xlix, 26. And "Awake, ye drunkards, and weep, and howl, all ye drinkers of wine, because of the new wine (ausis), for it is cut off from your mouth?"-Joel i, 5. And yet this word is used in a good sense, as in Joel iii, 18, and Amos ix, 13; and sheckar (strong drink) is to be given to him that is ready to perish.- Prov. xxxi, 6; and "In the holy place shalt thou cause the strong wine (shechar) to be poured unto the LORD for a drink offering."-Numbers xxviii, 7, whilst yet it is forbidden to princes-"Lest they drink and forget the law and pervert the judgment of the afflicted." And the children of Israel, after the LORD had blessed them, were commanded to buy oxen or sheep or wine or strong drink (shechar), "or whatsoever thy soul desireth, and thou shalt eat there before the LORD thy God, and thou shalt I rejoice, thou and thine household "-Deut. xiv-whilst yet in Habbakuk (ii, 15) it is written, "Woe unto him that giveth his neighbor drink (sheckar), that putteth thy bottle to him and maketh him drunken also," etc. And yayin, fermented wine, is constantly used as being alike productive of good and evil results according to the states of the human vessels into which it flows. But the article is too long for further extracts, and my reason for what I have said is to protest against the defamation of wine and the betrayal of it into the hands of those who, by fallacious reasonings, thus unintentionally subvert Divine revelation. Were it not for these considerations it might be a matter of little consequence whether must or glucose or raisin water was used instead of wine, as they might be in better correspondence with the states of those who used them, and therefore less injurious in their results, for wine would not then be prostituted to evil or sacrilegious uses so as to cause drunkenness or profanation, for, as influx is according to receptacles, so wine produces effects according to the states of those who imbibe it; with those who are in self-love, or self-intelligence, thus in non-correspondence, or in antagonism to the life to which wine corresponds, its reception will produce disturbance, disorder, and induce excitement, disarranging the organic tissues, causing drunkenness, sickness, disease and even death. But if the spiritual state is in harmony, accord, or correspondence therewith, no more would be taken than would satisfy its normal requirements, and then there would be no increased or undue craving for it, hence no drunkenness. This can only result as the inevitable punishment entailed by the violation of an organic law, and could never, occur to those who were trimly in the life of the New Church. It would seem to be providential that for these reasons wine is not given in the sacrament of the Supper in the Roman Catholic Church. And because of its abuse in civil life, the government has a right to control, regulate, or prohibit its use also, as much as it has the sale or practice of any other disturbance of the public welfare. The civil law cannot make men good or moral or religious, but it can put such a cordon around an evil practice as to make it less obnoxious and gradually reduce it. If Dr. Ellis will duly weigh these considerations, I think he will see that in his zeal and earnest desire to remove a crying evil he may have unintentionally aimed his blows at the good uses as well as the bad ones, which I am sure he would not willingly do.
     DETROIT, MICHIGAN.     G. FIELD.
CHURCH IN CINCINNATI 1882

CHURCH IN CINCINNATI       Z       1882

     EDITORS NEW CHURCH LIFE:-In your remarks upon the change in the time of meeting of the Sunday-school, noted in the September Manual, you say that "the cause of a dying out of interest in a society lies deeper than the mere time of meeting." While that is true, it does not in all respects apply to the Church here. If the change in the time shall result in securing the attendance of the children at the Church worship and form in them the habit and love of attending it regularly and create an interest in the Church as the LORD'S kingdom upon the earth, so that when they arrive at adult years they will love it and remain with it and perform its uses, instead of losing all interest in it, after having "graduated" from the Sunday-school, and if there shall be a stronger sphere of heavenly life in the worship from the presence of the children, and the performance of more personal work on the part of the parents in the school, and a greater interest in their own as well as the children's instruction in the heavenly doctrines, will not the change be a good one? Those are the hoped-for results. The experiment has worked well in other large cities, where, as here, the numbers are widely scattered and the distances from their homes to the church are great. There is always a choice of methods in doing Church work, and the best way should, if possible, be chosen. It this one should fail, we are free to try a better one or return to the old way.
     About an "endowment of a church for income," which you seem to disapprove, the principle involved is wrong if the effect should be to save the unwilling and the parsimonious from bearing their proper share of the expenses of the church. This will be guarded against in Cincinnati. The intent is to make provision for a possible and, indeed, very probable state of the church here in the future when, by removal of members to the suburbs, there will not be left enough to defray its necessary expense. The location of the city is peculiar. In the course of the most of the lower part of it will be devoted to business, and residences will be removed to the surrounding hills and beyond them miles away. The greater part of the members now reside in the suburbs-Mt. Auburn, Walnut Hills, Price's Hill, Clifton, Avondale, etc., or across the river in Kentucky. New societies will probably be formed. But it will always be important to maintain the First Society for the benefit of those who remain in the lower city and as an active working power, were it only as a central and missionary church, and this is the object of the proposed endowment. But for this it would meet no favor here. It is not a question as you put it, " whether the laity value the church enough to sustain it," but whether provision shall be made for its support when the laity shall become too few in numbers and too poor in means to sustain it. In this effectual safeguards will be provided against the improper and hurtful use of the money, and in the event that it should not, in fact, become necessary to use it to support the Society, then to devote it to other Church uses.
     What is said (page 135) about the spiritual apathy and coldness of "some societies" has a great deal of force, and applies to a considerable extent to the Church here as well as elsewhere, and to the Sunday-school also. It is because that state of things has for a long time been seen, admitted and deplored that efforts have been and are now being made by both pastor and people to bring about a different state. It is hoped that they will be successful, and there are pleasing indications from both sources that they will be, the necessity of looking to the LORD in His Divine Personality, and of thus study of His teachings in the Word and in the "Writings," wherein He has made His Second Coming, and in which He has revealed His Heavenly Doctrines for the use of His New Church, within reference to their practical application to daily life, is more earnestly inculcated from the pulpit, and there seems to be also a renewed interest in the congregation in the work and worship of the church. This is manifested in more regular attendance at the worship, in the presence of a great number, some fifty or sixty, of the adult members in the doctrinal classes in the Sunday-school, and in their disposition to supply teachers of greater knowledge and experience, and, in the desire to make the school more a place of instruction and less a place of competition with other schools by means of things that merely excite or amuse the children. In the "good time coming" (may it be soon) when, as you say, people will read and study the doctrines and teach their children at home, and attend worship regularly with them for the sake of instruction, there will be perhaps no further use for Sunday-schools, unless for those children who are without parents, but at present we must accept things as they are and make the best of them. And now, don't you think that, inasumuch as we know our own condition and needs more fully than those who do not know all the facts, we are entitled to words of encouragement when we think we are trying to do well? And would not a little less acid to the sugar make a more useful as well as a more pleasant beverage?
     It is over seventy years since the Cincinnati Society was founded. The "City" was then a mere village of a few thousand people. Since then the Church has gone forward here with a gradual increase in numbers. It has been a parent society from which very many have from time to time gone forth and established the Church elsewhere. It has lost great numbers by removal, but to the gain of the Church elsewhere, yet still it has grown. It has had its day of zeal and activity and of apparent apathy and lethargy. It has supported its own ministry, and at the same the a great amount of missionary work in Ohio and the adjacent States. It has never been niggardly or slow in responding to appeals for money for Church uses under its own or others auspices.

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It may not be amiss, in no boastful spirit, to mention some instances of this. It sustained for years a New Church day school, and has now a fund of nearly $4,000 as a growing nucleus for one to be established in the future; it has published various Church periodicals: the very ably conducted Precursor (some forty years ago); The New Jerusalem Messenger for the first two years of its existence; the widely circulated "Ohio Tracts," so long and still useful in the Church. It contributed $4,000 to the publication of the elegant volumes of the Writings produced by the A. N. C. T. and P. Society of Philadelphia. It contributed largely to the publication of the Latin editions of the Writings by Dr. Tafel. Many other instances might be given. On the whole, it has been a "living" Church, although it has not grown as rapidly and shown as much evidence of prosperity as some other societies. But it has its own peculiar trials and difficulties to overcome. For many years it was on the frontiers or borders, and was made up of various heterogeneous and conflicting elements, and saw emphatically a "church militant" The older members who survive those days-when there was no question of the Divine origin and authority of "The Writings," when the people read and studied the "Heavenly Doctrines," when questions of "Organization" and "Church Order" and the relations between the Clergy and Laity in the Society and Association were the subject of intense interest and earnest discussion, and (sad to say) sometimes of separation between brethren-member the time as one of apparently greater interest in and love for the Church than exists at present; and some fear has been expressed that the Church may not hold its own in the future. But its "fighting days" are over. A better day-the calmer and wiser day of manhood experience-has come. If it do its part, the LORD will take care of His Church. There is a greater interest now in building up and extending the Church from within than in bringing in the "outsiders" by sensational methods. There is reason, we think, to look forward to a substantial and steady spiritual growth. May the LORD bless the effort to promote it.
     CINCINNATI, OHIO.     Z.
BAPTISM AND ORDINATION 1882

BAPTISM AND ORDINATION       E. L       1882

     EDITORS NEW CHURCH LIFE:-The following was sent to the Messenger for publication with a view of bringing the subject to the notice of its readers, but was declined by the editor, probably from fear of producing controversy. My object was, however, to obtain expressions of other men's views, so that light might be thrown on an important question which is not yet settled in the New Church, and this case of the Maine Association brings the question before us in a peculiarly practical aspect.
     YPSILANTI, MICH.     E. L.
Title Unspecified 1882

Title Unspecified       E. L       1882

     EDITOR OF THE MESSENGER:-In the account of the proceedings of the Maine Association of the New Church, published in the Messenger of this week (September 13th), it seemed to me quite singular that the New Church is made to appear as considering Baptism into the New Church of less importance than ordination into the New Church. I had always supposed from reading the Doctrines that the only Essential Externals of the New Church consisted of the Sacraments of Baptism and the Holy Supper, and that in their spiritual sense or signification they represented all things of the Church. If this be so, it is difficult for me to understand how an Association of the New Church can ordain an Old Church minister to be a New Church minister, and in doing so ignore one of the Essential Externals necessary to make one eligible to be ordained in to the ministry of the New Church. Under the circumstances of this case of the Maine Association, am I wrong in supposing that this good brother so ordained is now, as to the Essential Externals of the New Church, partly in the Old and partly in the New Church? And can this minister be consistent, and exhort and teach men to believe the New Christian Doctrines, and to be baptized therein, while he does not see the need of it himself?
     YPSILANTI, MICH., September 16th, 1882.     E. L.
BOOK SALES 1882

BOOK SALES       O. L. BARLER       1882

     EDITORS NEW CHURCH LIFE:-Nothing sells like the Writings of Swedenborg. I have recently performed three weeks' missionary work in Ohio, visited eight towns, preached seven sermons and sold sixty-eight volumes of Arcana Coelestia and other Writings of Swedenborg, and sold only one volume collateral work. My sales of books for the year ending October 20th, 1882, is as follows (taken from my report to the Illinois Association): 86 vols. Arcana Coelestia, 280 vols. Swedenborg Library, 300 vols. Heavenly Doctrine, 60 vols. other Writings of Swedenborg, 100 vols. Heavenly Doctrine and Four Leading Doctrines given away, 60 gift books to clergymen, 28 gift books to others-914 in all; 70 vols. collateral works sold in the same the and on the same field. I thought these figures would interest you, in view of your lamentation in a back number of the NEW CHURCH LIFE that so few of the Writings of Swedenborg were sold in comparison with other collateral works sold. I have for three years past found it far easier to sell the former than the latter, and the past year the ratio has been more than ten to one. And I have been recently informed that more of Swedenborg's theological works are sold in a year than of all other theological works combined h All this means something. What does it mean?
     CHICAGO, ILL.     O. L. BARLER.
OHIO ASSOCIATION 1882

OHIO ASSOCIATION              1882



CORRESPONDENCE AND NEWS.
     THE annual meeting of the Ohio Association was held October 13th, 14th and 15th, in the new and beautiful temple of the church in Urbana. Delegates were present from Cincinnati, Glendale, Urbana, Cleveland, East Rockport, Pomeroy and
Richmond, Ind. The ministers present were the Rev. Messrs. Goddard, Beaman, Stearns, Sewall, Bartels and Frost. Hon. T. A.     Plantz (licentiate) and the Rev. Mr. Barber were also present. The meeting was opened with worship, after which followed the address of the President, Rev. John Goddard. It referred to changes which had been made in the order of the ministry at the late Convention, and the necessity of conforming the constitution and rules of the Association thereto. An earnest appeal was made for the establishment of a general pastorate under the rules of the Convention,
     A letter from the Rev. B. F. Barrett, respecting the cheap publications of the Swedenborg Publishing Association, was next read, and, on motion, the enterprise was recommended to the Church. A letter from the Rev. G. Field was also read, on the subject of the ordination of Mr. Stone by the Maine Association without baptism into the Church. Mr. Field asked if the Convention, in altering its rules so as no longer to require New Church baptism in candidates for the ministry, and not made it seem as if it admitted that it had been wrong, since it had previously positively insisted upon it. Is this the first step toward Mr. Barrett's memorial platform, which one year before the Convention had emphatically repudiated and appointed a special committee to disavow it? If so, the next step will be a very easy one, viz.: to repudiate New Church ordination; and the third step one easier yet, viz.: to abolish all distinctive New Church organizations as unneeded and offensive to our brethren of other denominations. The Convention having left this door ajar, the Maine Association had lost no the in availing itself of the privilege (?). Perhaps if it had waited a little longer it might have concluded that there was no more need of a New Church ordination for Mr. Stone than there was of a New
Church baptism.
     Mr. Field's letter, together with the President's address, were referred to the Committee of Ministers. Reports were rend from the ministers and societies. Some of them were very interesting in their statements of the condition of the Church. The report of the Urbana University showed an increase in collegiate students and also three theological students, Messrs. Arnold, of Massachusetts, Ware, of Georgia, and Harlan, of Illinois, with a prospect of one or two more.
     The Board of Education reported $4,020 on hand. It is a singular fact that this fund was started by the Rev. R. Decharms some forty years ago with some 12,500, and its increase has been solely from the accumulation of interest. It is for the purpose of founding a New Church school in Cincinnati.
     Missionary reports were rendered by the superintendents of the several missionary districts, showing a considerable amount of work done during the year. The Rev. Mr. Stearns rave an account of a visit to the Greenford Society, and made some statements about its connection with the Pennsylvania Association, indicating an inharmonious state of things in the society.

     Saturday.-The meeting was opened at 9 A. M., with worship, conducted by the Rev. E. A. Beaman. The Committee of Ministers reported the following resolutions in respect to the President's address and Mr. Field's letter:
     Resolved.-1. That this Association, with a view to a more efficient performance of its uses as a general body of the Church, approves and desires the establishment in this body of the office of general pastor, which shall include such functions as are ascribed to it in the rules of the order of the ministry adopted in the last Convention.


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     2. That, for the maintenance of such an office and its uses, measures be taken at once to raise the necessary funds, both for immediate use and for a permanent endowment, having in view the adequate support of a general pastor, who may devote his the exclusively to the duties of this office.
     3. That, in the meantime, for the more immediate realization of some of the benefits which it is hoped will result from this new function in our body, the rules of the Association be so amended as to provide that its President shall be an ordained minister of the Church and shall have exercised the functions of a pastor; and that in such minister, so elected with a view to this office, shall be vested, with the sanction of the General Convention, so far as concerns ordaining powers, the functions of the general pastorate.
     4. That, as regards the other grades of the ministry designated in the rules of the General Convention as pastors and ministers, this Association does not deem it proper to make any changes affecting the present status or power of our pastors and ministers as now enrolled; recognizing all those in the list of pastors who have at any the been installed into this office or who are permanently officiating for any society or congregation, but that in future we recognize the propriety of a gradual promotion to the several degrees of use in the ministry, according to the scheme presented in the rules of the Convention, viz.: reserving the power of administering the Holy Supper and the solemnizing of marriages to those only who have been called to assume a pastoral relation over some society or body of the Church, and the ordaining and other duties of general oversight to those only who have been called to preside over some association or general body of the Church.
     5. That, in accordance with the rules of the Convention, the tithe and designation of licentiate be hereafter dispensed with, but that this action shall not affect the powers heretofore and at present held by any former licentiate of this body, and that all or any such who cannot properly be classed as authorized candidates for the ministry be named separately in the Association's report as preaching by the authority of the Association.
     6. As to the Rev. G. Field's letter: Finally, that as we recognize baptism as the only gate into the external Church, so must it be an essential qualification of any member of the Church who shall be a candidate for the New Church ministry; and that, as a Divine and not a human institution, resting in the Divine letter of the Scriptures and not in human enactments for its validity, we must regard that baptism as valid which there is reason to believe has been done in accordance within our LORD'S command in Matt. xxviii, 19, and with the revealed Doctrine of the Church in T. C. R., chapter xii, and in H. D. 202-208, heaving it to the conscience and conviction of the applicant whether, in the form of the act itself, or its legitimate results, this has been the case with him; and, moreover, requiring in every case, as a prerequisite to admission to Church membership or to ordination, a public confession of the Faith of the New Church in the rite of confirmation or in some similar manner.

     These resolutions were acted upon separately, and the first five were adopted.
     The adoption of the sixth resolution was advocated and urged by the Rev. F. Sewall. The extreme views heretofore held by him had, he said, been modified, and the resolution expressed his present view as being, when rightly understood, a more interior idea of the doctrine of baptism. It was not for us, but for the applicant, to determine whether the baptism he had received was genuine or not. Baptism unto the Church raised the question, What was the Church? Mr. Sewall thought that the question was determined by the convictions of the recipient, and that his profession of the Faith of the New Church determined by relation backward the value of his baptism.
     Mr. S. S. Carpenter said that he was not prepared to vote on the resolution at present, but that his convictions, as he understood the question, were against it; that the Association should act upon it, not hastily, but cautiously and deliberately, as its consequences, if adopted, were far-reaching, affecting not only the Church here but everywhere else, and it would be difficult hereafter to recede from it; that a matter of so much importance should not be decided except by a vote as nearly unanimous as possible, and not rushed through by a were majority vote of the few delegates present; that the so-called "Old Church" was emphatically declared in the Writings to be dead as a Church, and to have no vitality in it; that as a Church it was utterly devoid of goodness and truth, and that it followed therefrom that baptism into that Church was a gate or entrance into the Old and Deed and not unto the New and Living Church; and that the rite of confirmation, with respect to a baptism into the Old Church, was confirmation not of the New but of the Old Faith, into which he had been baptized, if the word confirmation had any meaning.
     The time having arrived for the election of officers, the further consideration of the resolution was postponed until the afternoon session.
     The election of officers resulted as follows: The Rev. John Goddard, President and General Pastor; the Rev. George Stearns, Clerk; M. G. Browne, Corresponding Secretary; J. L. Wayne, Treasurer; C. H. Allen, W. N. Hobart, S. S. Carpenter, A. M. Wager and C. G. Smith, Executive Committee.

     When the Association reassembled in the afternoon the resolution respecting baptism was again taken up, on motion of Mr. Sewall, who, while approving it, nevertheless inclined to delay action upon it, so as to give the for further deliberation, and he therefore moved to refer the resolution to the Committee of the General Convention on Constitutional Revision. Mr. Hobart offered the following amendment: "with the recommendation that the Convention act in accordance with the terms of the resolution." In which shape it finally passed.
     The resolution was discussed with much earnestness pro and con. It was favored by the Rev. Messrs. Sewall, Stearns and Beaman, and by Messrs. Hobart, Niles and others, and opposed by Mr. Carpenter and others. Mr. Bartels did not favor the resolution in the form in which it was presented.
     It was finally pushed through by a majority vote (a number of delegates being absent) against the earnest wish and remonstrance of those who did not favor it, claiming that at least it be laid over to give the for more mature deli be ration. It was sprung upon the Association unexpectedly. But it was claimed that its ministers unanimously approved it; that they ought to know better than the laity; that the question had been before the Church for forty years, and that it was time to settle it; that we should be broad and liberal; that it was a question no one, no society, no body of the Church had a right to determine for any one who claimed to be a receiver of the Doctrines and desired admission to membership in the Church; that it was for the applicant to determine whether he had received valid baptism (i. e., New Church baptism or what was equivalent to it), although he confessed to have been baptized by an Old Church minister, and that even the Roman Catholics were so liberal that any layman could perform valid baptism. To all of which it was replied that baptism was a Divine ordinance; that it was not a mere formality, but that it was for the Church to determine what was a valid baptism and the manner of its administration, and not for the applicant; that the gate to the New Church was New Church baptism, made with reference to New Church Doctrine and not Old Church baptism, which had been made in reference to the Doctrines of the Old Church, which were mere falsities, and in which there was no longer any truth or vitality whatsoever, and that it was a patent absurdity to say that an Old Church minister could baptize any one into the New Church. If such baptism admitted one into the New Church, then where was the distinction between the Old and the New? Where was the line of separation? The New Jerusalem was a walled city with open gates for all to enter by the gates, built not to climb over the walls or throw them down. To be truly broad and liberal we should stand on the platform of New Church Doctrine, and not mix the Old with the New.
     The letter of Mr. Field thus seems to have had just the opposite of the effect intended. But the question, having been referred to the Convention, is of course not fully settled in Ohio by this action, and it may be, after the hot haste in which it was accomplished, that "the sober second thought" may lead to a different conclusion.
     If Old Church baptism be sufficient for a candidate for the New Church ministry, why is not his Old Church ordination sufficient? Is not it quite as valid? If not, why not? shall we give more regard to a question of mere Church polity than to a Divine ordinance? Is there not a tendency to popularize the LORD'S New Church in the hope of increasing its members by taking step after step that will result in the loss of its distinctive character as a Church, in its disintegration and crumbling away and its final disappearance in the mass of the Old Church, and this without infusing life into the Old but losing its own vitality and power?

     On motion, the powers of Hon. T. A. Plantz as licentiate were continued.
     The following resolutions in memoriam of the Rev. James Park Stuart, formerly of the Ohio Association, were offered by Mr. Carpenter and adopted:


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     WHEREAS, Our brother, the Rev. James Park Stuart, an Ordaining Minister of the Church, after a long and useful life of labor in its ministry, has, since the last meeting of this Association, been removed to a higher sphere of use in the Eternal Life; and
     WHEREAS, From the time of the commencement of his ministry in 1846 he was for more than twenty years actively engaged within the bounds of this Association as minister for the societies at Cincinnati, Urbana, Glendale, Wyoming and other places, but mostly in the arduous labors of a General Missionary; and
     WHEREAS, During a ministry of nearly forty years, his work for the Church, in the pulpit and missionary field in this Association and elsewhere, as editor of periodicals of the Church, and as professor in its collegiate institutions, was, up to the last days of his life, characterized by unremitting zeal, energy and industry, therefore be it
     Resolved, That we hold in affectionate remembrance our long association with him and his eminent services to the Church.
     Resolved, That we profoundly sympathize with his family in their bereavement, and that the Secretary transmit to them a copy of these resolutions.

     The invitation of the East Rockport Society to the Association to hold its next annual meeting there was accepted.
     Mr. Goddard in words of much feeling expressed his thanks to the Association for its expression of confidence in electing him President, involving the difficult duties and great responsibilities of the office of General Pastor.
     The Association, after singing a selection, adjourned.
GENERAL PASTORATE OF THE OHIO ASSOCIATION 1882

GENERAL PASTORATE OF THE OHIO ASSOCIATION              1882

     REV. JOHN GODDARD delivered a discourse on this subject, Sunday morning, October 23d, his text being part of John xvii, 21, "That they may be all one." He said that Heaven is unity; hell is discord. In Heaven the love of others rules; in hell the love of self. The angels all work together to a common end unselfishly, as the different organs of the body work for all the rest. All are one in the LORD. "And as it is in Heaven it should be on the earth." The Church is the LORD'S kingdom on the earth. In the LORD'S true Church there is unity of spirit or an effort to attain it, no part working for its own good only, but for the good of all. A society may be working merely for its own selfish purposes, or for the advancement of the LORD'S kingdom.
     The Association had established a General Pastorate at its late meeting in Urbana. He reviewed the history of the Church in Ohio. At an early day the receivers of the Doctrines sought in the Writings for the true organization of the visible Church. They found among other things plainly taught the ordinances of Baptism and the Holy Supper; and the ministry (Swedenborg calls it the priesthood) and some of those who sought there for light found there indicated a triune or trinity of uses in thus ministry. But this idea was not well received by the people at large, who, mindful of the abuses in the Church of old, feared a priestcraft and the entering in of the spirit of ecclesiasticism; and so, and conflicting opinions, the Church was organized as best it could be. In Massachusetts, with the idea floating on the surface of equality of all men's religious opinions, the idea of subordination and order among the ministers really prevailed, and the Presiding Minister of that Association became early in its history the practical overseer of the whole body, although he was never acknowledged as such by any formal action. But in Ohio it was otherwise. Not only the idea of the equality of all men's opinions in the Church prevailed, but it was practically carried out. The people of the Church, few in number and not recognizing any heed, worked together without system. No fixed and unchanging plan was carried out. There was no lack of zeal. Mission work was undertaken and carried on probably to a greater extent than in any other part of the country. Periodicals were established, tracts and books printed and distributed. Men of ability and education labored hard for the propagation of the new Doctrines. Societies were formed and churches built. But all this work was largely done without the spirit of unity and without that persistent effort which can only be maintained through unity. Individuals and societies acted on their own responsibility. They did not pull together. They did not recognize any central order. Now we can look back and observe the results.
     In Massachusetts, with the policy of acting together in unity, and thus with deliberation and not impulse, the results are nineteen societies, with one thousand four hundred and forty-two members. Three very small societies, which have never had regular ministers, have for a time ceased to be active, although not disorganized.
     In Ohio, where the Doctrines were publicly preached more than ten years earlier than in Massachusetts, and where tenfold mare missionary labor has been done, the results are eleven societies with five hundred and sixty-three members. A casual study of the records of the past in Ohio shows twenty-one societies gone omit of existence. And the results in Ohio are similar to the results in other Associations where a similar policy has prevailed.
     To be sure, we cannot lay all this at the door of a deficient organization. We have greater distances to traverse, and our population is less stable than in the East. Other reasons enter into the account. Nevertheless, the thoughtful people through-out this land have been watching the figures for several years, and have been asking themselves the reason why in Massachusetts alone the Church seems to have been established on a solid basis. And the conviction has been a growing one that the Church there has been organized according to the true order.
     And for this reason chiefly the laity have been growing more willing to try this order elsewhere. And so, when the question of the ministry was decided at our late General Convention, there was established, without any opposition whatever, the order of General Pastors, who should he recognized wherever they should be created such by the different Associations, as the overseers of those Associations, holding the same position in the State Association as pastors do in simple societies. And so they are called General Pastors.
     Now, what can these men do? They can help to lay out the mission work of the State according to a unitary plan. They can visit the different localities and preach and lecture, and advise and counsel. They can mediate between opposing ideas and people. They can help do away within narrow and one-sided views. They can visit at stated seasons, or cause others to visit, the small societies which have no ministers, and encourage them. They can check the hasty and impulsive formation of new societies before the proper season. In a word, they can act as a uniting bond between all the different parts, assisting each part to partake of the wisdom, strength and experience of the whole, helping them to work together to one end and in one spirit. They also have the power to ordain other ministers when asked to do so by any Association.
     So you will observe, the General Pastor is not merely a missionary, traveling and proclaiming the Doctrines in new localities; he is a pastor for the whole people, who strives to lead them all into unity of spirit and action. Filling a position by itself, his mind should be open to an influx which will enable him, if hue is willing to look up to the LORD, to benefit the whole people and help to bind them together in one.
     Mr. Goddard proceeded to say that the Association had appointed him its General Pastor under the recent rules of the Convention relating to the ministry, and that he had accepted the position temporarily until he could consult the society and ascertain how far his position within it would be consistent with his duties as General Pastor. He had wished for a long time that the society-the oldest, largest and strongest in the Association-should take its proper position therein, and work, not exclusively for its own benefit, but for the benefit of the whole, and in co-operation with the Association. He closed with an appeal to the society to do the best work it could for the Church, and with encouraging words for the future of the Church.
     The matter will come before the society at its next quarterly meeting, Nov. 6th.
MASSACHUSETTS ASSOCIATION 1882

MASSACHUSETTS ASSOCIATION       J       1882

     THE meeting of the Massachusetts Association of the New Jerusalem was held in the New Church Temple, at Abington, on the 12th of October. The Rev. Joseph Pettee, Presiding Minister, called the meeting to order at ten o'clock A. M. A short the was occupied in preliminaries, after which the report of the Massachusetts New Church Union was read by Mr. F. A. Dewson, the President. Among other encouraging things mentioned in the report was the increased amount of missionary work done by the Union during the past summer. Several of the ministers spent their summer vacation visiting shall circles of New Church people who are not able to support a minister. The hope was expressed that the work shall be continued and increased another year. Through the joint effort of the Union and the Pawtucket Society in Rhode Island that Society is now provided with a minister, and is in a hopeful condition.
     It was voted that a board of three trustees be appointed to renew and establish on a permanent basis the fund in aid of aged and disabled ministers.
     At 10.30 A. M., religious service was conducted by the Rev. William H. Mayhew. He preached an eminently practical sermon from Mark xi, 22-24, in which he set forth in clear light the manner in which the mountains of self-love are removed and cast into hell, the proper abode of evil loves.


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     After this the roll of delegates was called. Then followed the report of the Presiding Minister, which took the form of an address based on certain passages in the Writings, treating of the union of good and truth in life.
     The report of the Missionary Board, by Rev. T. F. Wright, favored the plan of an additional man being employed to give his whole the to missionary work in Massachusetts.
     At one o'clock p. m., all retired to the vestry to partake of a bountiful collation.
     At the afternoon session a paper was read by Charles H. Drew, Esq., of Brookline, on "The Organization of the Visible Church." He approved of the Episcopal Order, and thought it approached nearer than any other to perfect Church organization, and well adapted to the New Church. Interesting discussions followed, in which a considerable number took part, agreeing mainly with the essayist. Meeting adjourned about four o'clock.     J.
BOSTON, MASS., October 16th.
ILLINOIS ASSOCIATION 1882

ILLINOIS ASSOCIATION              1882

     THE Illinois Association held its annual meeting at Peoria on the 20th, 21st and 22d of October. The attendance was small. Everything passed off pleasantly and harmoniously.
     The Rev. Cyrus Scammon was elected President and Superintendent, in harmony with the new rules of the General Convention concerning the ministry.
     The following resolutions, proposed by the Executive Committee, were unanimously adopted:
     Resolved, That the President and Superintendent be intrusted with the missionary work, the filling of appointments, and the administration of the mission funds, subject to such restrictions as the Executive Committee may impose.
     Resolved, That the President and Superintendent be requested to send to all societies and individuals in the Association an appeal to pay into the treasury generously and promptly as they may be able for the support of thus work.
     Resolved, That pastors and ministers within the limits of this Association be requested to put themselves in advice with the Superintendent and to co-operate with him in the building up of our small societies and the propagation of our gospel.

     It was also resolved that, in view of the pecuniary necessities of the Association, the Superintendent be requested to invite all societies and individuals to assess themselves fifty cents per capita for the purpose of raising funds to supply the means of performing the uses of the Association.
     It was also determined to pay the expenses of our representatives on the Constitutional Committee of the General Convention, and they were instructed to "advocate such revision of the Constitution of the Convention as will reduce its requirements to the fewest, simplest and most general principles, in order that the several Associations may be brought into unity and co-operation in general uses, while left in the largest freedom as to their own work."
News 1882

News       Various       1882

     KANSAS.-I regularly preach in Osage City on the first Sunday and in Quindaro on the second Sunday of each month. At each place I preach morning and evening. In Osage City there is a small society, having a nominal membership of twenty-three, only eleven of whom reside in the city.
     In Quuindaro there is no society and only one avowed receiver of the Doctrines; but several persons are quite regular in their attendance. On October 8th there were fifteen present in the morning and twenty-eight in the evening.
     Time Monday following my appointment at Quindaro I usually spend visiting the New Church people in Kansas City, Mo. (where public meetings, under existing circumstances, cannot conveniently be held). This I did on October 9th.
     Beginning with January, 1882, and ending in September, I preached on the third Sunday in each months at Dodge City. This month I miss Dodge City, and my future there is uncertain. There are no full receivers there, but I have usually had a good attendance of attentive hearers.
     Since January, 1882, I have preached at Trowbridge's Schoolhouse, in Morris County, on the fourth Sunday in alternate months. On September 24th I was called upon in the morning to officiate at the funeral of an infant, the father of whom had been educated in the Catholic and the mother in the Lutheran Church. I had forty-five hearers, to whom I presented the doctrines of the New Church concerning the event called death, I had a very attentive audience. In the afternoon I had twenty hearers. One family of New Church people (formerly of Gardiner, Me.) belong in that neighborhood, two persons in Parkerville (five miles north), and one in Council Grove (nine miles south). On alternate visits I preach on Monday evening in Parkerville and in Dunlap (twenty miles south of Parkerville) on my way home.
     I am now in Labette County, to remain to the end of October. Yesterday, 15th, the weather prevented my preaching in Dr Heacock's neighborhood (five miles from Parsons). The remainder of the month will be mostly spent in the southern part of the county.     ADAMS PEABODY.
October 16th.

     TORONTO, CARADA.-In answer to the notices in the Messenger, spoken of in my last, the Executive Committee received three applications from ministers, one of whom, Mr. H. D. Daniels, of Otisville, Mich., was invited to pay them a visit. He was favorably received and much liked, and on vote of the whole Society was invited to take charge as pastor for four years.
     He has now been here a sufficient time to become acquainted, and, together with his family, is universally appreciated by the Society, which under his auspices is entering upon a new era of prosperity. This, after so many years of struggling, is very encouraging to the old members. The church is well filled with a deeply interested congregation, who look forward to a long career of increasing usefulness for Mr. Daniels.
     We have adopted the plan of holding Sunday-school at 9.45 A. M., immediately before the morning service. This is found to work satisfactorily, as the children and teachers now get the afternoon to themselves.
     We have choir practice regularly, and it is proposed to establish a Young People's Association.     H.

     GOSSAU, SWITZERLAND-The Swiss New Church Union had its annual meeting on Sept. 10th in Gossau, Canton of St. Gall. Forty-six members and friends were present, mostly from East Switzerland. Four were present from Zurich. In the morning Pfarrer Gorwitz, of Stuttgart, Germany, conducted Divine services. At 2 o'clock in the afternoon the meeting was opened for business. Teacher Zogg, the president of the Union, delivered the annual address and spoke with almost uncontrollable emotion of their departed brother, Mr. Baumann. According to the treasurer's report the assets of the Union amounted to 21,897 francs.
     A resolution was passed engaging the preacher of the German Society, Mr. Gorwitz, also as teacher of the Swiss New Church Union, and authorizing the Council to communicate on this subject and to make agreements within Mr. Gorwitz and the German New Church Society. A communication from a friend, in which he moved that the Union apply for incorporation, was referred to the Council with power to act.-Neukinchenboetter.


     IOWA.-In September I made a missionary tour to Western Iowa. My first stop was with Mr. Henry Graeber, in Polk County. From there I went to Dallas Centre, where I stayed over Sunday with Mr. F. Wieppermann and preached twice to a congregation of Germans, a number of whom are interested in the Doctrines. I also baptized three children. My next visit was to Boone Co., near Boonesboro, where I found a German New Church family. From there I went to Storry County, and visited Mr. John Croy. I next proceeded to Homer, Hamilton County, where I stayed over Sunday with Mr. J. A. Bartels and Mr. Williams and preached for them and administered the LORD'S Supper. From there I traveled (not stopping long anywhere) as far west as Sioux Rapids, and thence to Storm Lake City, Vesta County. The last place I visited was Melrose, in Grundy County, where there are a few families of New Church people, for whom I preached twice on Sunday and five times during the week, and administered the Sacrament to eight persons.
     Western Iowa is a fine country and is settling fast since the construction of so many railroads. But I found a great many people who are very much dissatisfied on account of the unjust and unwise act lately passed prohibiting ale, beer and wine as beverages.     J. J. LEHNEN.
October 5th.


     POMEROY, OHIO.-Our society has just received a very pleasant visit from Rev. O. L. Barler. He preached to us Sunday morning and administered the sacraments of Baptism and the Holy Supper. Two children were baptized.


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     A very enjoyable social was held at the residence of Mr. Wm. H. Grant, in Middleport, on Monday evening. The time was spent in talking, dancing and playing some laughable games. A bountiful collation was served at about ten o'clock, after which the company dispersed.
     Our church in Middleport is closed until after the Ohio Association meeting, to be held at Urbana next week. F. G.
October 6th, 1882.
Title Unspecified 1882

Title Unspecified              1882


NEWS ITEMS.
     THE Urbana University has forty students.
Title Unspecified 1882

Title Unspecified              1882

     THE Michigan Association met at Detroit, October 27th, 28th and 29th.
Title Unspecified 1882

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     A SERIES of New Church Christmas cards has been issued in England.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. J. F. POTTS has been consecrated an Ordaining Minister.
Title Unspecified 1882

Title Unspecified              1882

     THE Cincinnati Sunday-school consists of ninety children and forty-six adults.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. T. A. KING, of Baltimore, has accepted a call from the Society at Portland, Me.
Title Unspecified 1882

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     THE REV. J. R. HIBBARD spent Sunday, September 23d, with the Berlin Society, near Almont, Mich.
Title Unspecified 1882

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     THE Society at Allentown has purchased a dwelling-house, which is being altered into a very pleasant little church.
Title Unspecified 1882

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     THE Cincinnati Society has inaugurated a series of Church Sociables, to be held on Wednesday evenings, from October to May.
Title Unspecified 1882

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     THE Vineland Society has discarded the Liturgy published by Lippincott & Co. and adopted the Book of Worship, Boston edition.
Title Unspecified 1882

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     THE Cincinnati Society has decided to hold a "Lunch and Sale" in the Sunday-school room, in the Temple, November 9th and 10th.
Title Unspecified 1882

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     A NEWARK paper has published an article attacking the New Church. The Bote states that an answer will soon be forthcoming.
Title Unspecified 1882

Title Unspecified              1882

     THE school under the charge of the Rev. A. Roeder, at Pleasantville, N. J., is in active operation, ten pupils being at present under his charge.
Title Unspecified 1882

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     EFFORTS are being made to revivify the New York Association. A fund of over six hundred dollars has been raised for missionary purposes.
Title Unspecified 1882

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     THE REV. J. F. POTTS is delivering to his Society in Glascow a course of lectures on the Last Judgment and The Second Coming the LORD.
Title Unspecified 1882

Title Unspecified              1882

     THE Society of the Advent in Philadelphia held the first of the winter socials on the 18th of October. The attendance at supper was about ninety.
Title Unspecified 1882

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     IT is stated that Mr. Charles Abstron is about to bring Swedenborg's summer-house to this country. Cui bono? What will he do with it here?
Title Unspecified 1882

Title Unspecified              1882

     THE two handsome little churches at Glendale and Wyoming, near Cincinnati, remain closed most of the time. Mr. Goddard preached there occasionally.
Title Unspecified 1882

Title Unspecified              1882

     IN TORONTO, on the 18th of October, a social meeting was held for the purpose of welcoming Mr. Daniels's family, which had just removed from Michigan.
Title Unspecified 1882

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     THE New York German Society holds services regularly. The congregation numbers about thirty-five regular attendants. A young people's club is connected with the Society.
Title Unspecified 1882

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     THE REV. JOHN E. BOWERS is continuing his missionary work in Pennsylvania. During the past month he visited Renovo, Siegfried's Bridge, and other places in the State.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. G. BUSSMANN, of Lennox, Iowa, has accepted a call to the pastorate of the First German Society of St. Louis, Mo., until recently under the charge of the Rev. P. J. Faber.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. MR. TUERK recently visited Toronto, Ont., and baptized the Rev. E. D. Daniels, who has been engaged by the Toronto Society. Mr. Daniels was formerly a Methodist minister.
Title Unspecified 1882

Title Unspecified              1882

     IN ZURICH, Switzerland, there is a little circle of New Church readers which consists of ladies of Zurich and environs. They meet every Thursday afternoon at Miss Ph. v. Struves's rooms.
Title Unspecified 1882

Title Unspecified              1882

     THE Social Club of the Advent Society in Philadelphia met for the first time after the summer vacation, Oct. 5th, residence of Dr. Boericke. The attendance was unusually large and many new members joined.
Title Unspecified 1882

Title Unspecified              1882

     THE Pennsylvania Ministers' Conference held its monthly meeting on the evening of Oct. 11th. A paper on "Miracles" was read by Mr. Tafel, and one on "The Difference Between the Holy Spirit and the Word," by Mr. Czerny.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. J. E. BOWERS preached for the German Society of Baltimore, Md., on Sunday, Oct. 22d. There were fifty persons present. On the following Sunday, Oct. 29th, Mr. Bowers again preached and administered the sacrament of the Holy Supper.
Title Unspecified 1882

Title Unspecified              1882

     DR. E. R. TULLER, of Vineland, N. J., is delivering a series of discourses on The Future Life. The course has been extensively advertised. The congregations are large, numbering more than one hundred persons, including many Unitarians and Spiritualists.
Title Unspecified 1882

Title Unspecified              1882

     THE New Churchmen of Wheeling, W. Va., are manifesting increased activity and interest in the Church. Several of the prominent members have come to believe unreservedly in the authority of the Writings. It is hoped that a monthly class will be organized.
Title Unspecified 1882

Title Unspecified              1882

     THE Society at Strathroy Ont., Canada, has not come together for any purpose for nearly three years. Its place of worship has been rented to the Primitive Methodists. The New Church people are attending worship at the Old Churches. Some of the leading men have removed to other places.
Title Unspecified 1882

Title Unspecified              1882

     THE OHIO SUNDAY-SCHOOL ASSOCIATION held its annual meeting in the Temple at Urbana, on Saturday, October 14th, at 2 o'clock P. M. The session was necessarily brief, the Ohio Association meeting in the same place at 3 P. M. No business was transacted except the reading of reports. The officers were all reelected.
Title Unspecified 1882

Title Unspecified              1882

     MR. W. H. SCHLIFFER, theological student of the Academy, is ministering for the German Society, of Chicago, Ill. This Society has a temple of its own on Ashland Avenue. The congregation numbers about forty and the Sunday-school about thirty. An adult chase in which the young folks will join will soon be formed.
Title Unspecified 1882

Title Unspecified              1882

     THE Broad Street Society, of Philadelphia, has been holding services at its former temple during the past month, an arrangement to that effect having been made with the Unitarians who had purchased it. It is proposed to rent the hall on the corner of Eighteenth and Chestnut Streets, and worship there until the Sunday-school building is completed.
Title Unspecified 1882

Title Unspecified              1882

     A GENERAL meeting of the Advent Society, of Philadelphia, was held at the chose of the tea-party, October 18th. The pastor read an account of the progress of the Society, showing how had more than doubled in five years, and recommended the establishment of a building fund, as the present church building would soon be inadequate if the present rate of increase continued.
Title Unspecified 1882

Title Unspecified              1882

     ONE of the pleasant features of the recent meeting of the Ohio Association was a social reunion held at the residence of Dr. Moses. The spacious parlors were well filled with the delegates and visitors attending the Association and with the New Churchmen of Urbana. A most interesting lecture on the Church in Italy was delivered by Mrs. E. H. Brotherton, of England, who is said to have done much in procuring the aid of the New Church in England for the Italian mission.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. ALBINUS F. FROST, of Cleveland, Ohio, has accepted an invitation from the St. Louis Society, to preach for them for a month. It is anticipated that he will receive a call to serve them as pastor. The St. Louis Society is not content with the present arrangement of having the services of a preacher (the Rev. E. A. Beaman) only twice a month, and desires a permanent resident minister. Should Mr. Frost go to St. Louis it will be looked upon as a great loss by the Cleveland Church, where his services are valued very highly.
Title Unspecified 1882

Title Unspecified              1882

     A CONFERENCE on the State of the Church was held in Urbana Saturday evening, October 14th, the Rev. G. F. Stearns presiding. The Rev. O. L. Barler read an address on "New Church Truths in Old Church Pulpits." The Rev. J. A. Bartels followed with a paper on "The Most Effectual Means of Building Up the External Church." This was to be done by teaching the Doctrines of the New Church as revealed by the LORD through Swedenborg-not as his speculations and opinions, but as God's truth; Sunday-schools were of doubtful value, and ought not to be allowed to interfere with the children's attending church.
Title Unspecified 1882

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177



NEW CHURCH LIFE.
A MONTHLY JOURNAL

BOARD OF EDITORS:
ANDREW CZERNY,     CHARLES P. STUART, E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.

TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,
     E. P. ANSHUTZ,
No. 1802 Mt. Vernon St, Philadelphia, Pa.

PHILADELPHIA, DECEMBER, 1882.
     NEW subscribers for Vol. III will receive the November and December numbers of Vol. II free.
Title Unspecified 1882

Title Unspecified              1882

     WE have for sale bound copies of the first and second volumes of NEW CHURCH LIFE. Price, $1.25 per copy, free of postage. The first volume contains 101 and the second 192 pages.
Title Unspecified 1882

Title Unspecified              1882

     Our thanks are due to many friends in various parts of the country who during the past year have placed in our hands extra subscriptions, sometimes for the benefit of friends, but more frequently for such persons as we' should select.
Title Unspecified 1882

Title Unspecified              1882

     THE Christian Register states that Unitarians have of late years changed their attitude toward the Scripture; and, no longer holding to its authority and infallibility, they have abandoned "the Biblical defense and taken higher and more comprehensive ground." In the course of the article the Register calls attention to the fact that "Augustine had one Bible and Jerome another; the Roman Catholic has one Bible and the Protestant another; the Swedenborgian has one Bible and the Orthodox another."
Title Unspecified 1882

Title Unspecified              1882

     DURING the past year much has been said by our correspondents in respect to Baptism and the Holy Supper, some holding that no distinctively New Church Baptism is needed, and others, on the contrary, maintaining not only that New Church Baptism is orderly, but that it is the duty of the minister to refuse to administer the sacrament of the Holy Supper to those who have not been baptized. We reserved our comments until the close of the discussion, and we now lay them before our readers in the form of an article on the subject.
Title Unspecified 1882

Title Unspecified              1882

     THE Christian Register (Unitarian) publishes an article on "Swedenborg's Theology," by a "Studious Reader." It is intended as an answer to some criticisms of the New Church contained in a sermon published in the Register a few weeks previously. It is by far the most remarkable defense of the Doctrines that we have ever seen. In order to meet the charge of "hard materialism," the "Studious Reader" (of the works of Charles Augustus Tulk, we presume) advances the theory that the Writings, being a part of the Word, are necessarily written according to the laws of correspondence and have an internal sense. To comprehend Swedenborg, one must abstract his thought from the limitations of time, space, and person and regard them subjectively and not objectively. The angels referred to by Swedenborg are not to be "thought of as persons," but as principles. "When he converses with the spirits of Luther; Calvin, Sir Isaac Newton, or others who have passed from this life, it is by means of their writings, in which reside the spirit of their lives." The Africans among whom the Church is being raised up are not the inhabitants of a geographical Africa, but of a spiritual Africa. The earths in the universe are earths in a universe of thought, not space. This is certainly carrying out the "Subjective Philosophy" to an extent Tulk never dreamed of.
Title Unspecified 1882

Title Unspecified              1882

     THE growth of the Church depends largely on the proper training of her children. Their minds are tender and impressible; they have not become hardened and warped by evil habits and false teachings, and they are therefore in a more receptive state than the minds of adults. Then, too, the LORD surrounds children with angels and good spirits who inflow with good affections, thus affecting them with delight in the or an the Doctrines of the Church and predisposing them to receive their teaching. But if they are not properly taught they may be easily led away from the Church by evil spirits inflowing into their hereditary evil, and thus this fruitful source of increase to the LORD'S New Church lost. It is of the greatest importance, therefore, that parents, teachers, and all who have charge of children carefully prepare themselves for the faithful performance of their duties. The advantage of impressing their teaching on the minds of the young is fully recognized by the Catholics, and they succeed in leading many to embrace their false doctrines. The great need of educating our children, and of educating them in a truly New Church way, is treated more fully in an article entitled "Education: Its Importance to the New Church." We commend it to our readers for careful perusal and earnest thought.
Title Unspecified 1882

Title Unspecified              1882

     AT first view it may perhaps seem as if the position taken by the Maine and Ohio Associations in respect to Baptism is only an effort to make the Church consistent with itself by applying to the ministry the rule which has very generally been applied to the laity. The Church has not generally insisted on New Church Baptism as a prerequisite for partaking of the Holy Supper; why, then, require it in the candidate for the ministry? A moment's reflection will show the distinction between the cases. The Holy Supper is an individual affair and concerns the partaker alone. If he take it unworthily, he alone suffers injury. But not so with ordination. Ordination is the act of the Church. The Church must not only judge of the fitness of the candidate in respect to his educational, doctrinal, and moral status (for no one would think of leaving such things "to the conscience of the applicant"), but it must also see that the laws of order have been carried out. For if they be not carried out injury results to the whole Church, and not to the applicant only, as in the former case.


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Title Unspecified 1882

Title Unspecified              1882

     IN the present issue a correspondent refers to the case of the late Professor Bush, and states that if he was now alive he could enter the ministry without hindrance, as New Church Baptism seems, in certain Associations, no longer to be insisted upon as a prerequisite to ordination. It is of interest in this connection to note the fact that although Professor Bush, during the greater part of his career in the Church, was strenuously opposed to New Church Baptism, yet a short time previous to his departure into the spiritual world his views in this respect were greatly modified. And it is stated on good authority that he expressed regret at not having been baptized into the New Jerusalem and ordained into its priesthood.
Title Unspecified 1882

Title Unspecified              1882

     THESE are momentous times in the Church. Not that we are making multitudes of proselytes, but we are progressing within the Church-we are coming into a greater state of liberty. Of course, this means liberty to adopt and carry out what is disorderly and wrong as well as to adopt and carry out what is orderly and right. And in a body like that of the New Church, where the presumption is that the great mass wish to do what is right, it is better that what is disorderly should thus become openly apparent, than that it should insinuate itself unseen. Of the orderly principles gradually being adopted we will mention only the Episcopacy in the Massachusetts and Ohio Associations. Of disorderly principles, we will mention the Baptism question as passed upon by the Ohio ministers and by the Maine Association. If it is the honest opinion of a body that their ministers need not have been baptized in the New Church, and if no arguments drawn from the Divine Truth can convince them of the contrary, let them act upon that opinion, and the resulting disorders will eventually suggest to them their mistake.
     A Church, like an individual man, must come to see its evils and falses itself, in freedom, and must be left in freedom to put them away; it cannot be forced to do what is right.
Title Unspecified 1882

Title Unspecified              1882

     THE action of the Maine Association in taking time by the forelock and ordaining Mr. Stone before the question of Baptism had been raised places the Church in rather a peculiar position. The ordination has been performed by an ordaining minister of the Convention. Yet we do not see how those who hold to the necessity of New Church Baptism can recognize as a priest of the Church one who has never been received into it. It would seem, therefore, that we are to have a divided ministry-certain persons recognized as New Church ministers in some parts of the country and unrecognized in others. The Maine Association has forced an issue upon the Church which may produce unlooked-for results. Those who believe in a distinctive New Church Baptism can hardly sit quietly by and permit the name of Mr. Stone or of any one else ordained in like manner to be placed on the roll of authorized ministers of the Convention, no matter how high a respect they may have for him personally. The Constitution of the Convention states that "any member of the Church" may be ordained; and to admit the constitutionality of Mr. Stone's ordination is to admit that a man maybe a "member of the Church" who has never entered it by the gates of Baptism. We sincerely hope that some way of meeting this difficulty may be found, for we should be sorry to see the general body of the Church destroyed-a body which it has taken so many years to form.
OHIO NEW CHURCH EDUCATION FUNDS 1882

OHIO NEW CHURCH EDUCATION FUNDS              1882

     THERE is a serious typographical error in the paragraph in the report of the proceedings of the Ohio Association relating to this Fund (see 172, November number). It was started some forty-five years ago by the late Rev. Richard De Charms, with contributions amounting to about $250 (not $2,500), and has increased solely by accumulation of interest to $4,020. The object was to found a New Church Academy or School in Cincinnati, in which children should be educated "avowedly and distinctively on the principles of the New Jerusalem Church, as set forth in the Writings of Emanuel Swedenborg."
     A more exact statement of the facts relating to this Fund is, that at a meeting of the New Church Western Convention in Cincinnati, May 18th, 1837, the Rev. Richard De Charms, printer of 'The Precursor, gave notice that he should deposit in the Cincinnati Savings Bank sixty dollars, being a great part of the amount paid for printing the last three numbers of that work, to be there retained, accumulating interest for the purposes above named. Additions were made to the sixty dollars in 1838 and 1839, making the whole amount $178.25. It is this amount of $178.25 which has increased solely by interest, compounded since 1839, to the present amount of $4,020, or more than twenty times the original amount! The Fund is in the hands of trustees, who report to the Association annually. Under the terms of the Trust the Academy or School must be established in Cincinnati, and the fund cannot be devoted to any other purpose.
COMMITTEE ON THE REVISION 1882

COMMITTEE ON THE REVISION              1882

     THE Committee on the Revision of the Constitution and By-Laws of the General Convention will meet on Tuesday, the 5th of this month, at the House of Worship of the New Jerusalem Society of the Advent, on Cherry Street, Philadelphia, of which Society the Rev. L. H. Tafel is Pastor.
     This Committee was appointed at the last meeting of the General Convention in Chicago upon recommendation of the Executive Committee.
     The portion of the Constitution most difficult to revise, namely, that relating to the Order of the Priesthood or Ministry, had been committed to a sub-committee of the Ecclesiastical Committee, consisting of four ministers, the Rev. Messrs. W. H. Benade, S. S. Seward, Frank Sewall, and S. M. Warren. Their report was, with slight alterations, unanimously adopted at the late Convention. The remainder of the Constitution is to be revised by the above-mentioned Committee, and this will probably be done on the same principles underlying the revision of the Order of the Priesthood, namely, the recognition of a general order for the General Body, and the recognition of the freedom of the individual Associations to adopt their own peculiar order under this general order.
     The Committee on Revision consists of seventeen members, eleven of whom are ministers (four ordaining ministers) and six laymen. They were chosen at the Convention by the delegates of the Associations, each Association furnishing one member, except Massachusetts, which was allowed two. This resulted in the following choice:
     Rev. F. W. Tuerk, of Berlin, Canada.
     Rev. L. P. Mercer, of Chicago, Ill.
     Rev. Jabez Fox, of Washington, D. C. (Maryland Association).


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     Rev. James Reed and Mr. Albert Mason, of Boston, Mass.
     Rev. J. R. Hibbard, of Detroit, Mich.
     Rev. Gustave Reiche, of Booneville, Mo.
     Rev. J. C. Ager, of Brooklyn, N. Y.
     Rev. John Goddard, of Cincinnati, O.
     Rev. W. H. Benade, of Philadelphia, Pa.
     The Chair also appointed Rev. S. F. Dike, of Bath, Me., and Rev. F. C. Mitchell, of St. Paul, Minn.
     To these were afterward added five laymen:
     Mr. F. A. Dewson, of Boston, Mass.
     Mr. John Pitcairn, Jr., of Philadelphia, Pa.
     Mr. S. S. Carpenter, of Cincinnati, O.
     Mr. C. C. Bonney, of Chicago, Ill.
     Mr. Wm. McGeorge, Jr., of Philadelphia (New York Association).
MODERN RELIGIOUS THOUGHT 1882

MODERN RELIGIOUS THOUGHT              1882

     As a result of the Last Judgment, the modern religious thought of Christendom flows in two great channels. The first of these is toward infidelity and naturalism. Some, as a result of this tendency, have given up their belief in all the old dogmas, both the true and the false, and retain only a nominal belief in the supernatural, and, perhaps, not even that. The prominent men of science and the "advanced" Unitarians are of this class. Others who are moving in the same direction still for various reasons remain within the fold, but endeavor to reconcile the old dogmas with the axioms of materialistic science and philosophy. They explain away the unpleasant portions of their creeds and confessions, and are disposed to compromise with rationalism. To this class belong the "progressive" theologians and the popular preachers of the day.
     The second great channel of religious thought leads in a direction apparently the reverse of the above. This tendency is to hold on with increased tenacity to the old dogmas, giving up no important part of the creeds, although, perhaps, softening or keeping in the background a few of the minor details. But the hold upon the corner-stones of the Old Church is not in the least relaxed. The Atonement, the Trinity, Faith alone, are as firmly believed in as ever.
     These two schools of thought, contradictory as they apparently are, exist together in the consummated Church. At intervals conflicts arise between them. Orthodoxy tries to force heterodoxy either to give up its compromising or to go out of the fold altogether. In these contests New Churchmen are but disinterested though often highly amused spectators.
     Which of the two parties is the better it is hard to say. One holds to three Gods and Faith alone, but I still retains a certain belief in the Divinity of the LORD and the sanctity of the Word. The other has given up the doctrine of three Gods, but does not believe in one God; it has given up Faith alone, but has rejected the Word.
     Apart from these two schools there are two other parties; one of them very large and the other very small, but the most important of all. The first of these cannot be classed with either of the above schools of modern thought, for the all-sufficient reason that it does not think. Those composing it are wrapped up in the cares of this world, so occupied in the pursuit of money or power that they never have any time to devote to religious matters. They may go to church, but their business follows them there, and in the midst of the prayer, perhaps, their heads are full of stocks, grain combinations, and the state of the market. It never occurs to them to think about religion and the life to come, except, perhaps, when melancholy from dyspepsia or business losses.
     The second class is the smallest of all, and who are included in it and where they are is known to the LORD alone. They are the elect, the simple good, among whom the New Church is to be raised up.
EDUCATION 1882

EDUCATION              1882

ITS IMPORTANCE TO THE NEW CHURCH

     "THE essence of love is to love others outside of itself, to will to be one with them, and to make them happy from itself."-T. C. R. 43.
     In His Divine Love and Wisdom the LORD created the heavens and the earth that He might have others outside of Himself whom He might love, be one with, and make happy from Himself, and we are taught that since the creation "two universal spheres proceed from the LORD for the preservation of the universe in the state of creation, of which one is a sphere of procreating and the other a sphere of guarding the things procreated."- C. L. 386.
     "These two universal spheres make one with the sphere of Conjugial Love and with the sphere of the love of infants"-C. L. 387. Thus "the end of marriage is the procreation of children" and their education and preparation for life on the earth and in heaven. (See C. L. 254:)
     Because of its exalted use, which makes one with the LORD'S love of the human race and with the two universal spheres proceeding from that love, Conjugial Love is attended with inmost innocence, peace, happiness, and delight, and is the foundation on which heaven and the Church rest.
     The use of caring for and educating children is next in importance to the use of procreation.
     We are taught in Conjugial Love:
     "The duties [of married partners] according to mutual aid conjoin two into one and at the same time make one house but the primaries which confederate, consociate, and gather together into one the souls and lives of two married partners is the common care of educating children, about which the duties of the husband and the duties of the wife distinguish themselves and at the same time conjoin. They distinguish themselves because the care of suckling and educating the infants of both sexes and also the instruction of the girls, even to the age when they are devoted to and associated with men, is the proper duty of the wife. But the care of instructing the boys after boyhood to youth and after that until they become their own masters is of the proper duties of the husband. But they conjoin themselves by counsel and sustentations and by many other mutual aids. That those duties conjoined and distinct, or as well common as proper, collect the souls of married partners into one and that the love called storge effects that, is known. That those duties regarded in their distinction and conjunction make one house is also known." -C. L. 176.
     How important, then, to our own eternal welfare is the education and instruction of our children. It is the principal means of conjoining husband and wife into one man, and since the quality of the Church depends upon the quality of Conjugial Love, this use is one of the chief supports of heaven and the Church.
     But this use is of the greatest importance, not to us alone, but to our children also. For unless their hereditary nature is modified by education they will lunge into the most diabolical evils. Then instead of becoming angels they will become devils, instead of promoting the end of the LORD in the creation of the human race they will oppose it.

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But if we do our duty to them, if we train and modify their proprium by favoring the deposit of remains, the LORD will lead them out of evil into good and they will become angels of heaven.
     So important is the education of children that infants in the other life are educated under the direct auspices of the LORD, and we are taught also that to the inhabitants of Jupiter, who are very like the most ancient men of our earth, the education of their children is the greatest concern. (E. U. 48.)
     And so it ought to be with us. Not the mere instruction of the understanding, not the mere effort to render children smart and prosperous in the world, not even the mere moral education so much talked about at the present time, but which is in reality a more interior development of self-love only. But our greatest concern ought to be a genuine education of the will and instruction of the understanding, that our children may become useful citizens of this world and afterward eternally useful citizens of the next.
     We should make this the chief use of our lives; it should receive our best efforts and occupy the chief place in our thoughts. We ought to drink in with interest everything we can learn about education. We ought to study the Writings of the Church, the Letter of the Word, and science with this end in view. Where this is done Conjugial Love grows and becomes purer, married partners are united more and more closely, and- children grow up with a love of good and truth. Thus the Church is strengthened and exalted so that it becomes more and more the seminary of the heavens.
     But alas! where upon this earth does such a state exist? How much affection and thought are given to true education in the world around us? How many understand the simplest principles of education? And how many of those that understand carry them out? Very few indeed. We live in the midst of a vastate Church, and among the most vastate states is the love of procreating and educating children. Parents give little or no thought to the education of their children. If they do think of it they regard the development of the understanding alone. The will is left to take care of itself. And in the instruction of the understanding they regard worldly prosperity only.
     They desire their children taught practical things, things that will enable them to make money or to obtain reputation and honor. Teachers, too, are either inspired with the same end or yield to it for the sake of obtaining a living. Some few endeavor to cultivate the understanding in a thorough manner, and perhaps pay some attention to training the moral faculties, but it is all for this world and nothing for the next.
     Indeed, a life after death is scarcely believed to exist. Such a belief is contrary to the love of self and of the world in which they are immersed and which renders their whole sphere selfish and worldly.
     And can we of the New Church, who live in the midst of this sphere, breathing it with every breath, expect to escape infestation? We are taught that we cannot. We read: The faith of the New Church and the faith of the Old Church "cannot be together in one city, much less in one house, consequently they cannot be together in one mind; - or should they be together the unavoidable consequence must be that the woman would be continually exposed to the rage and insanity of the dragon and in fear lest he should devour her son."-B. E. 103.
     We have but to look at the state of the New Church, to look at our own states, to see the truth of this teaching.
     Where, even in the New Church, does education receive the attention due to it? How many of us are satisfied with our own efforts? Very few study the Writings of the Church to learn how to educate their children. The methods of instruction employed by the Old Church are almost always adopted by the New. And when an attempt is made to begin the proper education and instruction of children, how many parents give it their sympathy and support?
     How many parents in the New Church have studied and thought about the subject so that they are prepared to distinguish between true methods and false, and to sustain true methods by corresponding home-training? Or, to express it more truly, How many New Church parents, after careful study and thought, have adopted genuine New Church training at home, and therefore appreciate and value a genuine New Church school, where their home-training will be sustained and supported?
     Many, nay the majority, of New Church parents violate the simplest rules of education. How many train their children to habits of unquestioning obedience? How many parents sustain each other at all times? How many children are taught to be respectful to their elders? Are they not often allowed to assume equality, yea, superiority, to adults and to gratify their own selfish desires at the expense of their elders? How many New Church parents understand the doctrine of remains and fully appreciate the spiritual use of cultivating love and obedience to parents, teachers, and older persons? Very few indeed.
     But it may be said that the problem of education is a very difficult one, requiring careful study and profound thought combined with much experience for its solution. We cannot expect too much. Parents have their daily cares, which draw their minds from these subjects, and much more to the same effect.
     This is undoubtedly true. True education is a deep and difficult problem. There is little known concerning it and much to be learned. To be a true New Church educator requires a thorough knowledge and a clear understanding of the human soul; its relations with the LORD, with angels and spirits, and with its fellow-men; a knowledge and understanding of its conditions at birth, its mode of formation and growth, its varied states in infancy, childhood, youth, and adult age. It requires a knowledge of the affections to be cultivated and the things to be taught; a knowledge of sensuals, scientifics, and rationals. In a word, it requires a thorough knowledge and understanding of the Writings of the Church, of the letter of the Word, and of the natural arts and sciences. To this must he added a strong love of teaching, a regenerated love. - We cannot expect parents to be such educators in the begin. Ring of the Church. We can expect few if any of those who make education their especial use to approach this ideal. But we must begin the work or it will never be done. There are many plain teachings that all can know, understand, and carry out. We can read the many passages in the Writings that treat of the various states and conditions of childhood and youth. We can reflect upon them and observe our children with the teaching in our mind. This we can do, this we ought, to do.
     It is the duty of the priesthood to begin this work, for to them the LORD has intrusted the work of instructing and leading the people by the truth to the good of life, and surely this is one of the most important goods of life to which the people are to be led.


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     Theological schools ought especially to give the subject of education their most earnest and careful study. The professors of the school ought to recognize its importance; they ought to excite the interest of their students in the subject; they ought, if possible, to have a special chair of education. If the school has no professor who has given the subject careful study and thought, then a beginning ought to be made by gathering together the teachings of the Writings and presenting them to their students in class. By so doing professors and students will become thoroughly interested in the subject and will study and think of it more and more as they progress. In this way a beginning may be made that will bear much fruit. It is my opinion that the theological school which graduates its students without presenting this subject does not do its full duty by them.
     And the students have a duty in this matter as well as the professors. It is the duty of the students to consider the great importance of education to the welfare of the Church and to give it their earnest attention. But it is also their duty to remember that we are in the beginning of the Church, and they cannot expect too much from the school. They must expect to find our educational institutions in a very crude and chaotic state. They are but the beginnings. They will lack both the appliances for teaching and experienced teachers, but, crude as they are, they are indefinitely better, more true educators, than the institutions of the Old Church.
     But not only ought theological schools to teach their students how to educate, but every New Church college ought to instruct its students in this important branch. They ought not to be allowed to go forth into life with no preparation for the most important use the y will be called upon to perform, viz.: the education an instruction of their own children. All young men and young women ought to have this subject brought before them as one that must not be neglected. Every professor ought to study it whether it is his especial chair or not, for such study will enable him to train his own children and to teach his own specialties better. Every minister in the New Church ought to begin the study of this important use. He ought to present the teachings and urge the importance of education to his people in sermons and in doctrinal classes; he ought to do all in his power to rouse them from the terrible lethargy that the Dragon has thrown over the Church.
     Societies ought, if possible, establish New Church schools where their children can receive a New Church education, and they ought to see that an effort is made - to render the schools truly New Church.
     The teachers in our day schools ought not to be content to plod along in the old ruts worn by the Dragon. They ought to study the guide books and learn the true I road to intelligence and wisdom, and then lead their children along that road and no other.
     But ministers and teachers can do but little unless New Church fathers and mothers become thoroughly roused to the danger which threatens their children and interested in saving them from it. They, too, must study the Writings of the Church to learn how to bring up their children, and they must receive with interest the instructions given them by the priest. They must endeavor to establish a thoroughly New Church home training, so that their children will be harmoniously developed at home and at school. They ought to study the nature and peculiarities of their children, they ought to tell them to their teachers so that the teachers may have the benefit of the observation. They ought to talk over and understand the methods pursued at the school, the discipline and training of the will as well as that of the understanding, and this they ought to second at home. Fathers ought to instruct their older sons and mothers their older daughters how to care for and train children. In fact, the care of their children ought to be continually in their thought.
     Not only, however, ought New Church parents to take an interest in education, but so also ought New Church young people. They ought to be preparing for their future life. Most, if not all, of them will be married and have children of their own to train and educate. They have no right to enter upon this work unprepared. When they are married they assume a solemn obligation to the LORD and to the Church, and they ought to prepare to fulfill that obligation. And before they are married the children of others are often intrusted to their care. They have younger brothers and sisters, or they have friends who have children. They ought to know how to treat these when they have the care of them. Young people ought to think of these things and not give their whole thought to amusement.
     In a word, New Churchmen, young and old, priests, teachers, students, and people, ought to become educators so far as they have the ability to. They ought to give the subject their warmest affection and most serious thought. If this were done we need have no fear that other things would be neglected. On the contrary, our interest in the Doctrines of the Church, in the letter of the 'Word, in art, science, and literature, would be stimulated and increased. For everything would have a practical aspect to us, would be a means of educating and instructing our children, a means of preparing them for the Church and for heaven, for promoting their temporal and eternal prosperity, happiness, innocence, and peace.
     Can we not, must we not, as priests and students for the priesthood, as societies and individuals, begin the earnest, careful, and thoughtful study of our children, their nature and needs? Must we not use the great truths that the LORD has given us, must we not use the means He has given to unite us more and more firmly in the bonds of Conjugial Love and its eternal happiness? Must we not render to the LORD a good account of the children whom He has intrusted to our care? They are not our children, but the LORD'S. We are but stewards.
     Let us rouse ourselves, let us look at and realize the fearful danger that threatens our children. The Dragon stands with open jaws ready to swallow them up, and he will surely do so if we do not make an effort to rescue - - them. He is cunning and active; he never sleeps; nay, he works the harder in the dark. He attacks them on every side and especially does he attack the love of marriage and the true love of offspring.
     But we must not begin in a burst of enthusiasm that will soon die out and fade away. We must enter upon a course of persevering study and patient effort to lead our children in the way to heaven.
     "Therefore, shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. And ye shall teach them to your children, speaking of them when thou sittest in thine house and when thou walkest by the way, when thou hiest down and when thou risest up. And thou shalt write them upon the door-posts of thine house and upon thy gates; that your days may be multiplied and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth."-Deut. xi, 18-21.
Title Unspecified 1882

Title Unspecified              1882

     THE Social Club of the Society of the Advent, in Philadelphia, has nearly fifty members. None are admitted under sixteen years of age.


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BAPTISM 1882

BAPTISM              1882

     THE Church universal, scattered over the whole terrestrial globe, in which are all they who have lived in the good of charity according to their religious belief (A. C. 7395, 9276, etc.), which is also called "the spiritual Church of the LORD" (A. C. 8263), appears before the LORD as one man, (7395.) In the Divine view this Church is in an organized form, but not so in the human view, or in the natural world. In this world it is unorganized and invisible; it is with those who have the Word and a knowledge of the LORD, and also with those who have not the Word, and who have no knowledge of the LORD (A. C. 3263). Scattered, - unorganized in the natural world, in fact, invisible and spiritual, the Church universal has no external worship, no sacraments, no rituals.
     Of this Church universal, the Church specific is like the heart and lungs, and they that are without the Church (specific) are as parts of the body which are sustained and kept alive by the heart and lungs. The Church specific is called "the Church on the earth" (A. C. 2853); a Church organized and visible in the natural world, in which "the LORD is acknowledged, and where the Word is; for the essentials of the Church are love and faith in the LORD from the LORD; and the Word teaches how a man must live in order that he may receive love and faith from the LORD." (H. D. 242; A. C. 468, 637, etc.) These essentials constitute the internal of the Church, which, when they are with man, are the Church in the internal of man, from which it is at the same time in his external; but without this internal the Church is not in the external (A. C. 1795, 6581, etc.), except as to appearance only.
     The internal of the specific Church is its life of charity and love to the LORD, and the external its life of piety, its organized form, its worship, its sacraments and holy rites. This is the order according to which it is established. (T. C. R. 55.) But the LORD who is acknowledged in the specific Church is the LORD JESUS CHRIST, and the Word there is the Divine Truth proceeding from Him, that is, from His Divine Human, for there is no other LORD, and no other Word, which "was in the beginning, was with God, and was God." (John i, 1.)
     Where the One God and LORD JESUS CHRIST is denied, there the LORD is not acknowledged, and there the specific Church is not; and where the Divinity of the Word is denied, there the LORD, who is the Word, is rejected, and there the specific Church is not. Deprived of these essentials and internals, the formal and external of the Church is a body without a spirit, the dead semblance of a Church on the earth.
     This is the state of the first or former Christian Church, because of which the LORD has come again to establish a new specific Christian Church, in which He shall be acknowledged and worshiped as the God of heaven and earth, the Redeemer and Saviour, and in which the Word shall be received as Divine Truth itself. From these essentials as internal principles there is, formed an external Church on earth-an external of the; specific Church, which is to be like the heart and lungs; to the universal Church, and is to sustain and keep alive all without the Church. This external Church is in the world, in the life of love and faith in the LORD from, the LORD (H. D. 242); in the life of piety or worship; in its visibly organized form; in its sacraments and holy rites.
     Clearly this external of the specific Church cannot proceed from two opposite internals, or at the same time from an acknowledgment of the LORD, and from a denial of the LORD, and from two opposite teachings concerning the Word; or, in fact, from a faith in the Divinity of the Word and from a rejection of its Divinity. The external of the Church, no more than the external of man, "can serve two lords, for either he will hate the one and love the other, or he will take hold of the one and despise the other."
     Baptism is an external of the Church specific, a sacrament representative of the faith of the Church, and of the acknowledgment of the faith by which man is to be regenerated and saved. This sacrament cannot be, and cannot be forced into being the representative sign of two opposing faiths, through which the baptized person is introduced into the true specific Church of the LORD. The LORD in His Divine Human is "the door of the sheep," and man is introduced by Him into the Church, which is effected when man acknowledges Him, and when he receives the sign of this acknowledgment, which is Baptism. The door is opened to man by his acknowledgment of Him who is "the door of the sheep." It cannot be opened in any other way, and Baptism exists by Divine institution as a sacrament of the true Church in order that it may serve the LORD to this end in His work of saving souls.
     If man lays violent hands upon Baptism and compels it to serve another lord, to represent the acknowledgment of three Gods, for example, or the acknowledgment of an infinite Divine not in a Divine Human, then is such violent use of Baptism a perversion of the holy rite which deprives it of all heavenly representation and effect and gives to it an opposite representation and effect. Such is the case with the sacrament of Baptism in the Old or former Christian Church, hence it has its own part in the corruption, consummation, and death of that Church. As these have come from the separation of the men of that Church in faith and in life from the LORD, so have they also come to Baptism by separation from its own true internals, whereby it has been made idolatrous and of none effect in heaven, by the vain traditions of men. We need to be careful lest we import this form of idolatry into the New Church, by imputing to the Baptismal ceremony, as performed by a dead Church, an internal, or a life, or an acknowledgment, which it utterly repudiated when it slew the LORD in its midst. We should ever remember that a Church only external-that is, without an internal-cannot be called a Church, but an idolatry (A. C. 1242), and in like manner whatever is of the Church, whether statutes, judgments, or rites and ceremonies. (A. C. 4825, 9391, etc.)
     And so likewise, do we have great need to beware of making Baptism an idolatrous external, even within the specific Church of the LORD, which is the New Church. The external rite of Baptism is not "the door of the sheep," of which the LORD speaks in the Gospel. (John x, 71.) This "door" is the Divine Human of the LORD, by which alone angels and men can come into communication with the Divine Itself (A. C. 8864), and because all truth proceeds from the Divine Human of the LORD and introduces to good (A. C. 2356), therefore "the door" is the Divine Truth of the Word and Doctrine of Faith, by which man is led to the good signified by "the sheep." Of this door-that is, of the Divine Human of the LORD and of all the truth thence proceeding-Baptism is a sign, an external representative, which as such "confers neither faith nor salvation;" in other words, introduces no one to good, but which may become the means of his - introduction, provided this external of worship be conjoined with its own internal, and man come into a life according to the truth, or into a living acknowledgment of the LORD.


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     If this be the true meaning of the "door of the sheep," how can it be said of a man who comes to the Holy Supper before he has received the sacrament of Baptism that "he climbs up some other way" and that "he is a thief and a robber," even though "he acknowledges the LORD and is in charity toward his neighbor"? (T. C. R. 722-725.) We are nowhere taught in the Writings of the Church that external Baptism, without the corresponding internal Baptism, is "an introduction into the Church," much less that it renders a man worthy of partaking of the Holy Supper, but we are taught that "it is only a sign of introduction into the Church, as may appear manifestly from the baptizing of infants who are altogether without any reason and as yet no more capable of receiving anything of faith than the young shoots of a tree; that not only infants are baptized but also all foreign proselytes who are converted to the Christian religion, whether young or old, and this before they have been instructed, only from their confession of a desire to embrace Christianity, into which they are inaugurated by Baptism." (T. C. R. 677.)
     The internal or essence of this external sign or form is faith in the LORD, charity toward the neighbor, and regeneration (T. C. R. 681-687), and precisely these three things are given as the conditions of worthiness on the part of man to approach the Holy Supper. (T. C. R. 722-724.)
     Now, no rational New Churchman will affirm that a man cannot have faith in the LORD before he has received the outward rite of Baptism, nor that he cannot shun an evil as sin against God, and thus be in real charity toward the neighbor, before he has had the sign of introduction into the Church placed on his forehead. And what is more, no rational New Churchman will affirm that one who has been introduced into the Church by the external sign of its faith and life of purification is worthy to approach the Holy Supper, even though he has no faith in the LORD, no charity toward the neighbor, and is not regenerated.
     Why then should there be an attempt to take Baptism, as an ordinance of the Church, out of its place in true order, and to put it in the place of the Divine law of Truth, which a I one opens the way to that gate of heaven, which the Holy Supper is when truly and worthily received? What is really meant by the teaching that "those two sacraments, Baptism and the Holy Supper, are like two gates to eternal life," may readily be learned from T. C. R. 721, if the reader will reflect that by Baptism as a sacramental rite merely, no man "is initiated and introduced into the doctrines which the Church teaches from the Word respecting a future life," but that this is effected by that which is signified by Baptism; just as no one is introduced and admitted into heaven by externally partaking of the bread and wine in the Holy Sup per, but by his "suffering the LORD to prepare and lead him into a state of life in which he can spiritually appropriate good from the LORD and be conjoined to Him."
     "The Two Gates" are the uses of Baptism and the Holy Supper, from which as internals the external rites or ceremonies may not be separated. If they are separated they become idolatries.
     There ought to be no question as to the Divine teaching that "Baptism is for those who are within the Church, because they have the Word, where are the truths of faith, by which man is regenerated." (A. C. 9088.) Neither ought there be any question as to the place of the sacraments in the Divine Order of the Church, external and internal. The Doctrines of the Church are clear and full on this subject, and to their teaching nothing ought to be added, and from it nothing ought to be taken away. They are given by revelation from God out of heaven, for the formation of that plane or conscience in man by which the LORD governs the man of the Church, and as this is the plane of the rational mind, it is also the plane of freedom according to reason in which regeneration is effected. Regeneration is an individual affair, and the LORD'S government of man by conscience is an individual affair. The conscience of one man cannot form a plane by which the LORD can govern another man. Instruction in spiritual truth, according to knowledge and ability, should ever be freely given as the means of forming the conscience of the man who is to be of the Church, but utmost heed is to be taken lest any one attempt to impose his own conscience upon another. Such an attempt is entirely against Divine Order, for a man's own conscience is to be the internal of all his external acts.
     Let this truth be applied to the reception of the sacraments of the Church, and it will plainly appear that a successful attempt, be it on the part of minister or layman, to impose his conscience in respect to this reception upon another, can only result in rendering the latter's reception of them more or less idolatrous, because with him externals will be separated from their corresponding internals.
APPEARANCES IN THE WORD 1882

APPEARANCES IN THE WORD              1882

     JEWS as well as Christians held and still do hold that the Lord is easily provoked to anger and that He gives way to His passions. And these ideas are founded on the express teaching of the Word. Now, the question arises, why does the Word in one part speak in terms so contrary to the spirit of another part, so contrary to the doctrine of the LORD given to us? A solution of this difficulty we cannot look for but in the New Church. There we are informed that the Word speaks in appearances, and that it speaks in appearances is from a Divine Law that all revelation must be according to the genius of the people to which it is given. Hence the Word given to the Jews is Jewish.
     That the LORD is described as being angry and revengeful because the Israelitish nation was so grounded in idolatry and evil of all kinds that with threats and punishments they had to be restrained, and forced to the representative worship which they had to perform. But in the Jewish description of the LORD who does not readily see the character of the Jews themselves?. They were a cruel and revengeful people; they delighted in slaughtering and tormenting their enemies; and the LORD out of pure mercy was willing to have ascribed such things to Himself in order that they might fear Him and if possible be saved. For the LORD appears to every man according to his own quality. He accommodates Himself to the states of man, and uses all means to save him from eternal destruction.
     The good while reading the Word do not get any idea of the Lord as being angry or wrathful. Quite the contrary; they find that He is love itself and mercy itself, and that He desires the salvation of all His children; consequently they love the LORD and in humility worship Him.
     The reason why the Word was written in appearances we have beautifully laid down in Arcana Celestia 1874. We read:
     "I spoke with spirits, and said that many more things than any one can believe are said in the Word according to the fallacies of the senses, as that JEHOVAE is filled with anger, wrath, and fury against the wicked; that He delights in destroying them and in blotting them out, yea, that He kills them. But this is said, that persuasions and cupidities may not he broken, but that they may be bent.

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For to speak otherwise than a man can comprehend, that is, from appearances, fallacies, and persuasions, would be to sow seed in the water, and to speak such things as would instantly he rejected. But still these can serve as common vessels for spiritual and celestial things; for into these things can he insinuated that everything is from the LORD; then that the LORD permits, but that all evil is from diabolical spirits; afterward that the LORD provides and disposes that evils may be turned into good; lastly, that nothing but good comes from the LORD. Thus the sense of the letter perishes."
     This teaching is also contained in Arcana Coelestia 1992, where the matter is illustrated. Speaking of Abraham, Isaac, and Jacob, that they worshiped the LORD under the name of God Shaddai, one of the gods worshiped by the house of Abraham and Terah, there we read, that it pleased the LORD to be worshiped by the name Shaddai, because He never breaks suddenly anything of worship inseminated in infancy; and it continues:
     "But this would he to uproot and thus to destroy the holy of adoration and of worship deeply implanted, which the LORD never breaks, but bends. With the holy of worship implanted in infancy it is thus; it cannot suffer violation, but moderate and gently bending; similar it is with the gentiles, who in the life of the body worshiped idols, and yet lived in mutual charity, their holy of worship, which, because inrooted from their infancy, in the other life it is not taken away in a moment but successively; for those who lived in mutual charity, with them goods and truths can be easily implanted, which afterward they gladly receive; for charity is the ground itself. Thus it was with Abraham, Isaac, and Jacob, namely, that the LORD permitted that they should retain the name of God Shaddai; He even went so far as to say that he was God Shaddai."
     But to the posterity of Jacob He appeared as JEHOVAH, and then not until they were prepared to receive and acknowledge Him as such. Thus the LORD reveals Himself by degrees according to the capacity of man's reception. Even as to the external form He adapts Himself to man's state that is to man's conception of Him. Accordingly He appeared to Moses as an aged man ; and so the Jews had no other idea of JEHOVAH but as of an old man, with a long, snowy beard, who could do miracles above other gods.
     From this one can readily see also why the Word speaks in appearances. It was written for all times and all states. Angels and men all find therein what accords with their spiritual state.


     THE popular idea of the ministry or the priesthood in the New Church is that the ministers or priests are simply to teach men the way to heaven and lead them therein. But in the Arcana Coelestia 10,789-10,806, and Heavenly Doctrine 311-325, it is plainly set forth that ministers are more than teachers, namely, governors or rulers. We read: "Governors appointed over those things amongst men which relate to heaven, or ecclesiastical affairs, are called priests, and their office is called the priesthood." The objection to this doctrine springs partly from the mistaken idea of ruling. When a minister of the New Church insists upon the plain instruction the LORD gives him in the Writings, New Churchmen at once get an idea that when he wants to rule he means he wants to domineer.

     WE often read in the Writings of sciences or knowledges and cognitions, and doubtless many have often been puzzled what the real distinction is. We have the difference pointed out to us in A. C. 6,386, where we read:
     Doctrinals are the things which are from the Word cognitions are the things which are from these doctrinals on one part and of scientifics on the other, but the scientifics are the things of experience from ones self or - from others
     Translations in which this distinction is not preserved are therefore misleading.
JAMES BRONSON 1882

JAMES BRONSON              1882



MISCELLANY.
II.
     THE next few years of Jim's life drifted on pretty much the same as does the life of every village boy. He had his "chores" to do about the house and worked in Aunt Amelia's little garden; went to school regularly, where he was noted neither for brilliancy nor stupidity, and, besides, devoted as much time to play as he could. He never shirked any of his duties and yet regarded play as the best feature in life.
     One rainy day while rummaging in the garret he found a few volumes of the Writings that had belonged to his father. These books Aunt Amelia had carefully put away. Too conscientious to destroy them, she still felt that such heretical works should be kept from being read. On finding them Jim took them to his aunt and told her that as they had belonged to his father he himself would take care of them in the future. At this declaration she was much "flustered," as she afterward declared, but Jim's word was becoming more and more the law to her and she made no opposition, though often afterward as she "tidied" up the boy's room and saw those books on his table with evidences of being daily used she would shake her head and feel that she was not doing her duty.
     At the age of thirteen Jim had a new experience in life One afternoon during the summer vacation, when his work for the day was finished, he started out to find the boys to "have some fun." He first wandered through the village streets but failed to find any of his comrades in their accustomed haunts. Then he left the village and walking down a lane some distance climbed a fence and entered a noble old forest, a favorite resort of the boys. He roamed through it for a time, giving forth the peculiar whistles and calls which his "crowd" used when searching for one another, but failed to get a response. Finally, giving up further search, he sat down on the trunk of an old fallen tree and taking out his jackknife, proceeded to carve his name on the log, by way of amusement.
     Whilst industriously and silently engaged in this occupation he heard a rustling, and looking up was startled by seeing what he at first thought must be a fairy "dead sure." Jim's fairy appeared to be about nine years old. She was most daintily dressed in white, relieved here and there with a bit of bright-colored ribbon. On her feet were the prettiest little shoes imaginable, while her jaunty hat was simply a marvel of beauty. Truly the little one formed a picture of rare, childish beauty and innocence as she walked in the shade of those grand old forest trees. She carried in her hand a few wild flowers and ferns she had gathered, and as she approached near to where Jim sat she paused beneath a small tree covered with white blossoms and evidently wanted to get some of them. He watched her as she laid her flowers down upon an old moss-covered stone and then tried to reach a branch that hung near the ground; but it was too high for her, though she tried to reach it several times by jumping, but only succeeded in getting a heightened color, which wonderfully increased her beauty. Finally she gave up the attempt, and picking up her flowers was about to proceed when she saw Jim sitting as motionless as a statue on the log. She saw a sunburnt, muscular young athlete with a ten-cent "chip" hat on his head, part of the brim of which was guise, clothed in a "check" shirt and a pair of homespun pants. Slices, coats, vests, and collars Jim scorned in summer time as enervating luxuries.


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     The fairy was startled and looked at him intently a moment with wide-opened eyes, but there was nothing in that face to cause her to fear, so she said: "Boy, you are very rude."
     Jim, thinking his rudeness consisted in not getting the blossoms for her, briskly sprung to his feet and said:
     "You are so different from any one I ever saw before that I-that I-was just a-going to offer to get you the blossoms when you spoke."
     With much dignity the fairy said as she turned to go:
"You need not trouble yourself."
     "It won't trouble me a bit," replied Jim, cheerfully and obtusely; but the fairy continued on her way, though very slowly. "I'll climb to the top and get you seine of the prettiest if you will wait," he added.
     She turned and said with much less dignity, "Can you climb to the top of such a tree?"
     "Climb such a tree!" exclaimed he, with boyish scorn, at the same time swinging himself into the branches and clambering up with the agility of a squirrel.
     "Oh! do be careful, or you will fall and hurt yourself," said she.
     "The fellow who would fall from such a tree ought to be hurt," replied Jim, as in his enthusiasm he broke off more branches than the little one could carry, and then, rapidly letting himself down, alighted beside her and, offering the armful of branches said, "Will this be enough?"
     A musical and childish laugh echoed through the forest as she replied: "I only wanted a few of the blossoms for my bouquet."
     He laughed also as he said: "This would be a load for such a little thing. Come over and sit down on the old tree and I'll tie up your flowers with a piece of string I have in my pocket."
     The two sat down side by side in a very friendly manner, and while the flowers were being arranged Jim told her the names of all of them, not their botanical names but those quaint and homely ones they were known by in the country. This completed, she noticed the letter "J" in bold dimensions cut on the tree trunk on which they sat and then said: "Boy, what is your name?"
     "Jim."
     "Do boys in this place have only one name?"
     "No, all of them have two and some of them three or four, but only one of them is generally used."
     "How old are you?" was her next question.
     "Thirteen goin' on fourteen."
     After some further questions on her part, Jim assumed the interrogative and asked her what was her name.
     "Ethel Wright," was the reply, after a moment's hesitation.
     "Then you are the little- city girl visiting Colonel Butler's?"
     She nodded an affirmative, and then Jim followed with the next question in order: "How old are you?"
     At this the little maid again grew very formal as she replied: "It isn't proper to ask ladies their ages.
     Somewhat abashed, he said: "Well I-I just thought I'd ask, but I don't care to know if it isn't proper."
     Mollified at this she replied:" I don't mind telling you-I'm nine years old."
     "Are you?" exclaimed he, cheerfully, "how jolly!" though why "jolly" he did not explain. Conversation now became very animated. He told her of the wonderful things the forest contained, and among other things said that he knew where there was a bird's nest full of eggs. At this she sprung to her feet and with sparkling eyes said:
     "Do take me to see it, won't you?" this last appealingly.
     "Of course I will," he answered, "though 'taint much to see after all."
     He led the way along a path through the forest until they came to the creek.
     "We don't have to cross that, do we? asked she, in dismay.
     "Yes," replied he, "let me take you over," and without waiting for a reply he picked her up as gently as though she was a fragile ornament, and wading through the water deposited her on the dry ground on the other side. It was done with a delicate grace that would have become a Bayard.
     "How strong you are," said she, admiringly, when she found herself safe over the obstacle.
     "You are not very heavy," replied he, blushing when he came to think of his audacity in carrying such a tiny little lady over the creek.
     Arrived at the bird's nest, she grew enthusiastic over it. "The dear, sweet, cunning, little eggs. Oh! how pretty they are." Such was her delight that Jim regarded them with an interest he never felt before, for to him a bird's nest had heretofore been a very ordinary sight.
     "Does any one else know it is here?" asked she.
     "Yes, some of the boys do."
     "They won't hurt it, will they?" asked she, in alarm. "I'll bet they won't," replied Jim confidently. "I told them that birds were good things for the country, as they eat up the worms, and that they ought to be let alone, and then I said I'd tan the hide of the fellow who robbed this nest." He gave this last bit of information in a very matter-of-fact way.
     "Tan his hide?" queried the little lady, with open eyes.
     "That is, thrash him," explained Jun.
     "My! you don't fight, do you?" she asked.
     The question seemed to imply disapproval, and Jim deprecatingly replied, "Sometimes."
     "What do you fight for?"
     "Once in a while a fellow has to fight or run, and I don't like to run."
     "Do any of them ever whip you?"
     "No, there isn't a boy in the town can do that," replied he, simply.
     She considered a. moment and then said: "I don't believe there is, and I wouldn't like to have you run either."
     Much relieved at having escaped condemnation, Jim said:" I guess it is wrong for boys to fight, but then some of the fellows are so mean and want to bully the little fellows so, that the only way to keep them in order is to whip them once in a while."
     She now declared that she most go home at once, but on retracing her steps seemed in no great hurry. Jim found plenty to say, and when he afterward thought the matter over he wondered at his conversational powers, for as a rule he had not been-very brilliant in that way before. On arriving at the gate of Colonel Butler's extensive grounds Jim felt that he must say good-bye to his little comrade, for the place was too aristocratic for a bare-footed boy to enter. They had been so friendly and he had had such a happy time that he said: "Won't you come out to the forest to-morrow afternoon? I can show you lots of things you didn't see to-day."
     But Miss Ethel replied, "I really think it would not be proper for mime to meet you again, for we have never been introduced."
     Wouldn't it?" replied Jim, woefully. "I'm awfully sorry, for I would rather walk through the forest with you than with any boy in town."


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     "Or with any girl either?" asked she.
     "I never cared, to be with a girl before," said Jim, simply.
     "Didn't you? Well, good-bye, James, I really must go," and Jim's little fairy was soon lost to his sight amidst the shrubbery.
     He slowly walked home, the happiest and most disconsolate boy in the village.
[TO BE CONTINUED.]
PEDAGOGUE 1882

PEDAGOGUE              1882

     HE was a kindly man and fond of talking to the youngsters whom he taught-fond of getting away from the dry routine of the three R's and letting his imagination and tongue roam free. He got on this strain one day and talked to the boys about the New Age; he told them how, over one hundred years ago, the first Christian Church had passed away; how that at that time there had dawned upon the world a brighter, better, and purer era; he told them that this was proved by the wonderful advance in science and arts and by the wonderful spread of education; that it was proved by the wonderful advance men had made in goodness and purity of life. Men were better now, because since that time there had been an ever-increasing and powerful influx of Truth into the minds of all, and by means of it all men, even the heathens, saw clearer and clearer what was good and true. "And now, boys," concluded the gentle old pedagogue, "let us resume our studies."
     "Hurrah!" shouted one urchin, springing to his feet and hurling his books across the room.
     "What do you mean?" asked the astonished pedagogue.
     "I mean that I am done with these tiresome books, and that I'm going to have lots of fun. Hurrah!" said the boy.
     "But, my lad, how do you ever expect to learn anything if you discard your books?" asked the old man.
     "By influx," replied the boy. "If men can get spiritual truth that way, why can't a boy get school truth, which is much easier, in the same manner?"
     The pedagogue rose with a sigh, and taking down his birch rod, proceeded to convince the boy that theory and practice were by no means the same thing.
ENEMY'S UNIFORM 1882

ENEMY'S UNIFORM              1882

     "THIS man wants to enlist in the army."
     "Very well; the King wants as many able-bodied men as he can get."
     "He wants to enlist on one condition."
     "Condition! condition, sir! what condition?"
     "He has been serving in the opposing army and wants to fight in its uniform."
     "He wants to be allowed to wear his old uniform. He says that a uniform is a uniform, and it is against his conscience to change. Several of our officers have considered the subject and say that while, upon the whole, it is desirable for a soldier to wear our King's uniform when he enlists under the banners of the King, still, it is not necessary if it is against his conscience."
     "Then several of our officers have been guilty of folly."
Title Unspecified 1882

Title Unspecified              1882

     THE PITSBURGH SOCIETY is holding a series of social meetings in the East End which are well attended and which seem to be enjoyed by all.
Title Unspecified 1882

Title Unspecified              1882



NOTES AND REVIEW.
     THE first volume of the work on the Brain is now ready. No scholarly New Churchman can afford to be without it.
Title Unspecified 1882

Title Unspecified              1882

     THE Bote publishes a call for contributions for the support of the work of translating the Writings into Hungarian.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. JOHN GODDARD'S sermon preached at the funeral of Mrs. E. A. Watson, of Indianapolis, has been issued in pamphlet form.
Title Unspecified 1882

Title Unspecified              1882

     Dr. WILLIAM BOERICKE, a New Churchman, of San Francisco, Cal., has started a semi-monthly periodical entitled The California Homeopath.
Title Unspecified 1882

Title Unspecified              1882

     THE Messenger considers the review of the wine question reprinted from Words No. X "the most exhaustive treatment of the subject that has yet appeared."
Title Unspecified 1882

Title Unspecified              1882

     THE Rev. Mr. Doughty's sermons on the "Garden of Eden," which were published in the Messenger, have been reprinted in pamphlet form. The sermons are nine in number and make a tract of ninety pages.
Title Unspecified 1882

Title Unspecified              1882

     THE first three volumes of the German translation of the
Apocalypse Explained have been published. The fourth and last volume, which includes a full index, is now probably through the press and will reach this country this month.
Title Unspecified 1882

Title Unspecified              1882

     Footlight Frolics is the title of a little volume by Mrs. C. F. Fernald, a New Church lady, of Brooklyn. It contains a number of plays, operas, charades, and "Christmas capers," for children. Lee & Shepard, Boston, are the publishers.
Title Unspecified 1882

Title Unspecified              1882

     THE New Church Tract and Publication Society has published a pocket edition of Emanuel Swedenborg: A Lecture by a Bible student. It is uniform with the pocket editions of the Doctrine of Life and the New Jerusalem and its Heavenly Doctrines.
Title Unspecified 1882

Title Unspecified              1882

     THE Rev. Frank Sewall's interesting and instructive essay on Swedenborg's work entitled The Love and Worship of God has been reprinted from the October number of The New Church Review. This essay was first read before the Ministers' Conference at its last meeting.
Title Unspecified 1882

Title Unspecified              1882

     THE "Calendar of Daily Readings in the Word and in the Writings for 1883" will be ready in a few weeks. Copies can be procured from the librarian of the "Academy of the New Church," No. 110 Friedlander Street, Philadelphia, Pa. It will be sold at the rate of five cents per copy.
Title Unspecified 1882

Title Unspecified              1882

     Words for the New Church No. XI will not be ready before the end of the year. Among other matter it will contain the continuation of the "Conflict of the Ages," a review of the End of the World, a notice of the English Conference, and an article treating of the spirit animating various New Church periodicals.
Title Unspecified 1882

Title Unspecified              1882

     THE Life of Swedenborg, by Mr. Edmund Swift, Jr., of Liverpool. England, the intended publication of which was announced in a previous number of the LIFE, is now passing through the press. Mr. Swift is the author of a Manual of the Doctrines of the New Church, and the writer of numerous articles in the Morning Light.
Title Unspecified 1882

Title Unspecified              1882

     AS STATED in the October number of the LIFE, Mr. Speirs, of London, is about to issue a uniform English translation of the entire Spiritual Diary. The first volume will be a reprint of the Rev. J. H. Smithson's translation published in 1846, and the remaining four will be from the translation of Prof. George Bush, the manuscript of which has been in the possession of the Rev. S. Beswick, of Strathroy, Canada, for many years. The first volume will be ready this month.


187


Title Unspecified 1882

Title Unspecified              1882

     THE October number of The New Church Review contains as its principal essays an article entitled "A Drama of Creation," being a study of Swedenborg's work entitled The Worship and Love of God; and a review of "the Early Christian Literature Primers." The book notices are five in number and treat of works by Dr. Gouldburn, Canon Farrar, Robertson Smith, and Newman Smyth. The number comprises fifty-six pages.
Title Unspecified 1882

Title Unspecified              1882

     THE attack upon the New Church by Mr. Schhipf, a Baptist minister of Newark, New Jersey, which appeared in the Sendbote, the organ of the German Baptist Church, published at Cleveland, Ohio, has been answered by a pamphlet bearing the title of Abwehr gegen einem Strom Schmutzigen Wassers-"A Defense against a Stream of Dirty Water." The pamphlet consists, for the most part, of an attack upon Mr. Schlipf personally.
Title Unspecified 1882

Title Unspecified              1882

     THE New Church Almanae for 1883, published by Mr. Speirs, of London, contains among other matters a calendar of lessons, New Church events, and New Church truths against every date, facts and figures about the New Church, a list of New Church places of worship in Great Britain, a list of New Church societies and institutions, and contributions from the Rev. Dr. Tafel, Dr. Wilkinson, the Rev. J. Deans, James Speirs, and others.
Title Unspecified 1882

Title Unspecified              1882

     THE November number of Wilford's Microcosm contains an article by the Rev. Gustav Reiche entitled "Substantialism," and one by J. R. Hoffer, Esq., entitled "Spiritual Things are Substantial." Mr. Hoffer is the editor of the Mt. Joy (Pa.) Herald and an occasional contributor to the Messenger and other periodicals of the Church. The October number of the Microcosm contains an essay on "The Difficulties of the Physicists," by the Rev. Stephen Wood, of Lost Nation, Iowa, who was ordained into the New Church ministry last June in Chicago.
Title Unspecified 1882

Title Unspecified              1882

     THE more we see of the work Dr. Worcester is doing the more we are impressed with its importance. If the Church is to grow, ministers must study the Divine Truth revealed to her, and they can study efficiently only as the Revelation is accessible to them in the form in which it was given, in the Latin language; and the fullness of their studies is greatly advanced by means of well-prepared indexes. Dr. Worcester labors indefatigably and ably at both. He performs a use of the utmost value to the Church in general, and we hope the Church generally will come to recognize it fully. It the revisers of the Constitution of the General Convention will provide for the efficient performance of this particular use and of other such general uses as this, leaving more specific uses to the bodies composing the Convention, they will do much to further the cause of the New Church.
Title Unspecified 1882

Title Unspecified              1882

     The World Beyond, by the Rev. John Doughty, constitute No. 1 of the "New Church Popular Series," issued by the Swedenborg Publishing Association, of Philadelphia. It is a handsome little volume of one hundred and eighty-two pages, and consists of a series of lectures delivered in San Francisco in the spring and autumn of 1878. Those; who desire an interesting but rather inaccurate outline of some features of the doctrine of the Church respecting the future life, presented in an eloquent and glowing style, will find this little book well suited to their taste. It contains nothing that is likely to disturb the equanimity of one's Old Church friends, who after reading it will doubtless be willing to admit that Swedenborg has some "beautiful thoughts"-that is, if they glance at the preface, for Swedenborg's name is not mentioned elsewhere, we believe.
Title Unspecified 1882

Title Unspecified              1882

     THE editor of the Latin reprint of the Writings, the Rev. S. H. Worcester, of Bridgewater, Mass., seems to be endeavoring to make his edition as complete and convenient as possible. At the General Conference in Chicago it was announced that he wished all students of the Writings to send him their private references to the Apocalypse Explained, so as to help him in making a full index to the work. Since then we have learned that in addition to the index of words and subjects to the several works he is editing, he also prepares indexes of Scripture passages similar to those prepared by Le Boys des Guays. His methods are different from des Guays' and similar to those of Mr. Searle, who, as we mentioned in the LIFE, is preparing an Index of Scripture passages to all the Writings. Thus in the Index to the Coronis we notice the following characteristics: When the text of a passage is quoted, the reference to the chapter and verse is printed in full-face type. Two dots placed either before, above, or after the number of any one verse indicate that words are left out either in the first, middle, or latter part of the verse. When merely the contents and not the exact words are given the reference is printed in italics. When the passage is merely cited, the reference is in small type and included in parentheses. By this method the student can at once tell whether the verse he is looking for is quoted in those references in which there are series of verses. This is an immense advantage over Des Guays' Index. A still greater advantage would result from indicating the explanation of the several verses.
SWEDENBORG PUBLISHING ASSOCIATION 1882

SWEDENBORG PUBLISHING ASSOCIATION              1882

     Editor Messenger:*-With the generous aid of the A. S. P. and P. Society, of New York, the Swedenborg Publishing Association are supplying a limited number of public libraries with full sets of the "Swedenborg Library."
     Our friends can aid us in this work by sending us the names of libraries in their vicinity in which they think a set of these works might be placed with advantage. Only a few more libraries can be supplied before our limit for the present year is filled. And we desire, therefore, to select those where the works will be most likely to find readers and be appreciated. The libraries that are most resorted to by the reading public and most relied on for intellectual and spiritual nutriment are the ones to be preferred, and sometimes these are comparatively small and in shall towns or villages. We simply wish to place our books where they will do the most good, and desire our friends to help us by indicating certain libraries, which they would be glad to see supplied with sets of the Swedenborg Library.
     I see that some are laboring under a mistake about our "New Church Popular Series." This is not to be a series of tracts, but of volumes (l6mo), varying in size from 120 to 400 pages, and will be sold at from twenty to thirty-five cents a volume, with twenty per cent, off where half a dozen copies are ordered-about one-third the usual price of such works. It is hoped that our New Church friends will show their appreciation of the enterprise by liberal orders; and they will help us most by sending their orders direct to the Swedenborg Publishing Association or to the undersigned.
     Mr. Doughty's new work, The World Beyond (192 pages), will form No. 1 of the series, will be ready by the latter part of this month, and will sell (in limp covers) at twenty-five cents-thirty cents in cloth. Mr. Smithson's excellent letters on The New Church Theology (230 pages) will form No. 2 of the series and may be expected about the middle of November. It will he sold at the same price as Mr. Doughty's. This will be followed by a new and valuable work by Dr. Holcombe-Aphorisms of the New Life-of 110 pages, and this by a popular work of 400 or 500 pages on Correspondences, and another of 200 pages on The Bible. And the series will be enlarged by the addition of the best and most useful introductory New Church works that are available or may be offered-those most suitable for the missionary field and best adapted to the popular want.

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The speed with which the enlargement of the series will go on will depend, of course, on the financial aid extended to us and the demand there may be for the books. It is expected they will be purchased largely by New Church people to give or loan to their friends and neighbors; hence, the low price at which they will be sold.
     This information, I believe, meets all inquiries on the subject of our "Popular Series," and I-trust will be accepted in lieu of written answers to inquiring friends.
GERMANTOWN, PA., October 5th 1882

GERMANTOWN, PA., October 5th       B. F. B       1882

     * Sent for publication in the N. J. Messenger, but refused admission. Is it the consideration of what will best promote the interests of the New Church and the spread of the Heavenly Doctrines, or some other very different consideration, which prompts the exclusion of such communications as this from the columns of a New Church journal? B. F. B.
DIVINE PROVIDENCE, OR HUMAN PRUDENCE? 1882

DIVINE PROVIDENCE, OR HUMAN PRUDENCE?       G. FIELD       1882



LETTERS TO THE EDITORS.
     EDITORS NEW CHURCH LIFE:-It has of late often been a wonder to me what we are to expect next in this "New Age" or "New Day," as it is sometimes called, for the changes and revolutions which are occurring are in such varied directions and in such discordant attitudes that it would not be at all safe to predict where even those whom we have regarded as almost standard authorities in the Church may be found to-morrow.
     Indeed, almost the only thing we may expect to be able to realize is-the facility of self-deception. I used to think we were now living in the days of the LORD'S New Church, but there are so many now who seem to regard that as a merely speculative idea, or that instead of a NEW Church it is only the Old Church continued and perpetuated, whilst others again seem to regard it rather as their own Church, which should be regulated and controlled according to their ideas of fitness and propriety, and that we have made a mistake in supposing that we ought to have distinctive New Church worship, or ministers, or creeds, or temples, or sacraments, or schools, or colleges, but, instead, to resuscitate the dead organic body and quicken it with new life, and call it the New Jerusalem! It is true that as yet there are many whose faces, though turned in this direction, are not fully prepared to admit all this, and who, therefore, would fain so mingle the Old with the New that the admixture shall not be discovered; for at a time when such large, broad, and liberal ideas are prevalent and the professed receivers of the New Doctrines are increasing in wealth and position in society it is distasteful to them to be regarded as "the fewest of all people," especially to make belief in any doctrine or faith a prerequisite to church membership, but rather to "reduce the Church's requirements to the fewest, simplest, and most general principles;" such probably as could be readily assented to by any sect in that Church which used to be called Old, defunct, and dead, but which terms in the light of" this new day" ought never to be named! Timus, that all that ought now to be required of a candidate is, that he declares his belief in God as the All-merciful-a life after death-that goodness is its own reward-and in the sinfulness of sin.
     These thoughts have arisen in consequence of the late doings of the Convention in altering its Constitution, the subsequent action of the Maine Association consequent thereon, and the yet later resolutions of indorsement by the Ohio Association. We are evidently passing through the same infesting influences as disturbed and rent asunder the primitive Christian Church in the second and third centuries, by the infusion into it and amalgamating it with Judaism, Gnosticism, Manicheism, or whatever would give it eclat and favorable position in society (as I have shown in my article in your last July number)-and what can we expect but that similar results should follow?-and yet, such are the facilities of self-deception that we seem to pay no regard to any lesson that is given to instruct us, however deeply impressive it may be. Let any thoughtful person reflect upon the inconsistency and incongruity of the position now assumed by the Convention and the above-named Associations and see how they comport with the Divine declaration that "Jerusalem is builded as a city that is compact together." Jerusalem is the Church as to worship and doctrine, and if this means the New Jerusalem, then its doctrine is ignored, if not repudiated, for by this innovation not only is a candidate for church membership to be admitted into the fold of the LORD'S New Church, but a candidate for its ministry is to be received whose only reason and claim for such admission is that he has been baptized into the faith of a false and consummated Church! Not merely that he has had the formula which is the signature to his faith pronounced upon him by some one ignorant of its true meaning, but that it was the seal to that profession of faith which he is then required to make; and that there can be no misunderstanding this, it is required that at such baptism the Creed of that Church, or other statement of its doctrine, be read to him, and he is then asked, "Do you believe this?" to which he replies, "I do," or "All this I steadfastly believe." Then he is asked, "Do you desire to be baptized into this faith?" and again he says, "I do," or words to that effect. (See Gates of the Church, page 7.) And this baptismal faith is now to be accepted as the gate of admission into the New Jerusalem! and in virtue of which a candidate for its ministry can be ordained to teach and preach its Heavenly Doctrines! And the excuse or the apology which is offered for this open violation of the Divine Law and Divine Order, is that, as the applicant is satisfied with it, neither the Church which is to receive him, nor its constituted authorities who are to perform the service of ordination have anything to do but comply! It might also be that the "conscience and conviction" of the applicant might tell him that no external baptism at all was necessary, only an internal one; and this may be what Mr. Sewall means "when rightly understood by a more interior idea of the doctrine of baptism." Or, if the " conscience and conviction of the applicant" are all that are necessary as a preliminary to ordination, why should not that also be all that is necessary to constitute him a New Church minister, as many have already so decided? Or, of what use is it for the Convention to adopt any rules or regulations-not even "the fewest, simplest, and most general" ones-since they may all be left "to the conscience and conviction of the applicant"? But if the candidate is to be free to decide for himself the conditions and modes of his ordination, have the constituted authorities in the Church no convictions or conscience to be consulted in regard to its administration by them? Or, are they mere ciphers to do the bidding of every claimant? Or, is any one's conscience or conviction the criterion of judgment, or the standard of authority in the organic Church? Is not the Divine Law and Order the only standard and authority, and should it not be "to the Law, and to the Testimony" that all appeals should be made? In civil law there must be a standard above the opinions or convictions of either judge, jury, legislature, or governor, or human government would be but a rope of sand and every one would be a law unto himself; and this is equally true in ecclesiastical law, or there could be no cohesion, unity, or co-operation.

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The Convention, and hence the Associations and Societies, have either not clearly seen or recognized this fully in regard to the laity, or have been timid and unwilling to adopt it, but have been decided and firm in maintaining it with regard to the ministry until now, although for so long time past efforts have been made (although unsuccessfully) to make a breach in the walls; but, as in the days of yore, when the Greeks could not by persistent effort invade the Trojan city, till by the stratagem of the wooden horse they induced them to open their gates wide enough to let it in, so now, and perhaps by a somewhat similar ruse, the gate of the Constitution of the Convention has been left ajar, and the Maine Association has lost no time in introducing their candidate! Is there much to rejoice at in this? Not if there is any parallel in history; the lesson is rather a saddening one, and Mr. Stone may perhaps yet wish that he had remained without rather than gain - admission at the cost it will entail. But Mr. Ford may now return from his exile, he can be ordained now; and had not Professor Bush entered the spiritual world he' might also be ordained without protest. It would almost seem as if the ominous words, "There was silence in heaven about the space of half an hour," also applied to the state of the New Church as well as the Old.
     DETROIT, MICH.     G. FIELD.
CHURCH CATHOLIC 1882

CHURCH CATHOLIC       L. F       1882

     EDITORS NEW CHURCH LIFE:-I do not suppose you will publish this letter, but you are at liberty to do so., I want to ask what kind of impression is the November number of NEW CHURCH LIFE likely to make union those who have begun to study the Writings of Swedenborg, attracted thereto by the doctrine of charity which pervades all his utterances? Such an one will find in your November issue the very worst possible phases of missionary effort on the part of the Old Church raked up and spread out before him and the total ignoring of any good work in distributing, the Bible which may have been-nay, has been-done. There he will find a sermon directed chiefly to magnifying the office of the ministry as specially empowered by external forms of sectarian ordination. "Ministers of the Church," it is said, "have power, by virtue of their office, which other men have not." "The sphere of his (the minister's) office opens to him discernments which secular stations cannot give." Will he not be apt to think that this is marvelously like that spirit of priestcraft which has worked such havoc in the Old Church and to conjecture that fitness for the office and the office itself are two separate things not always joined even by the process of ordination at the hands of man, fallible as all men are?
     Again, he will find sundry passages from Swedenborg, carefully selected, so as to enforce upon children implicit obedience to parents, without even a hint or suggestion of passages in the Writings (such as A. E. 735 and 746,
A. C. 3703), which strongly urge that to the LORD alone are honor and obedience due, even were it always the case that parents are good and never demand obedience to evil. The commandment is to honor father and mother-not to obey them. Then there occurs an article critical of views expressed by a writer in the New Jerusalem Magazine. Here the certainly charitable and strictly New Church teaching contained in the paragraph criticised is met by a similar system of selected quotations, which show only one side and omit any reference to Swedenborg's oft-repeated statement-in effect, that those who hold false doctrines in the memory merely and yet seek, from love to the neighbor or love to the LORD, to lead a good life, are alike here and hereafter led out of error into truth and attain the heavenly estate (see A. C. 10,765). True, the critic seems toward the close to fear he has gone too far, and therefore tries ingeniously to wriggle out of his dilemma by making his previous remarks apply only to "ecclesiastical bodies" and "Christian organizations," but as these happen to be composed of individuals not all wholly evil and devilish, it is difficult to understand why they should be altogether without hope and without countenance from any New Churchman. Of a piece with such teaching is the interesting parable of "The Eagle Silenced," which is a worthy sequel to "The Worm" in a previous number. All New Churchmen are, of course, "Eagles," and all Old Churchmen "Owls." The moral is plain, and the self-conceit, not born of charity, painfully evident. I forbear comment on the story of "James Bronson." It needs none.
     In conclusion, may I add that a friend, who has begun to read Swedenborg, saw this number and his remark was: "If that is New Church life I want none of it. I had intended to subscribe to some New Church journal, but if they are all like that I don't want them."
     I have no desire to cease my own subscription to your journal, although I do not belong to the New Church sect, but I hold the New Church universal too dearly at heart not to feel interested in seeing what truth or error any section of it is spreading. As an insignificant part of that Church it is my right and duty to oppose and expose error or evil within as well as without that "outward and visible" organization. This is my sole apology for the foregoing remarks. J. L. F.
     TORONTO, CANADA, November 11th, 1882.
EXTRACT FROM A LETTER 1882

EXTRACT FROM A LETTER       C       1882

     EDITORS NEW CHURCH LIFE:-The following is an extract from a letter of Rev. Holland Weeks to his daughter, Mrs. Hannah Goodell, Fort Winnebago, Michigan Territory, and dated Henderson, N. Y.; February 18th, 1834-78.
     "Our greatest treasure in the world is the Bible and the Books. The danger is that we neglect the latter as we do the former, and the former as we do the latter. We ought not to neglect a single day either the one or the other. The more we attend to them the better we shall understand them and the more satisfaction we shall feel in attending to them, and to everything else where duty calls. They are the light of heaven, of course, they are a safe guide. The light of heaven is the effulgence of heaven's heat. Heaven's heat is heaven's love, a heaven's love there is true happiness. This light, this heat, this love, and this happiness are connected with a proper use of the Books. In this connection there is a pre-libation of heaven. There is a little of heaven here below. The LORD'S will is done as in heaven so also upon the earth, and we begin to know in some measure what we ought to be and what we shall be."     C.
CHICAGO, Ill.
WRONG HEAVEN 1882

WRONG HEAVEN       C       1882

     EDITORS NEW CHURCH LIFE:-An American minister of fine descriptive power was, on one occasion, preaching about heaven, and, to show the absurdity of Emanuel Swedenborg on the subject, drew a graphic picture of the Swedenborgian heaven, with its beautiful fields, fine houses, cows, and pretty women. In the midst of his glowing description a good old sister, carried away with the scene, wept with rapture, exclaiming "Glory! glory! Glory!"

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The preacher was so disconcerted that he paused, seeming hardly to know what next to say, till the Presiding Elder, in the stand behind him, cried out to the shouter, "Hold on there, sister; you are shouting over the wrong heaven!" C.
Title Unspecified 1882

Title Unspecified       E.S       1882

     EDITORS NEW CHURCH LIFE:-The Rev. C. Giles preached his farewell sermon to the church building, on Broad Street, Philadelphia, some weeks ago. He reviewed the history of the Society, attributing the want of prosperity to the trouble arising at the laying of the corner-stone in the year 1854. This calls to mind the closing words of the Rev. Mr. Benade's sermon, delivered when resigning his office as Pastor of the Society, because of the action of the Society in connection with the laying of the corner-stone. The words are these: "And now, brethren, we say farewell. We cannot express the hope that you may prosper in your undertaking, because we do believe, before God, that, as you have laid a false principle at the very foundation of your action, you must suffer the evil effects thereof in the coming states of your Society; but we can and do most fully hope and pray the LORD that the time may not be very far distant when you shall have your eyes opened to the wrong which you have done the Church, when, by repentance, you will be led to show that wrong as a sin against God, and to acknowledge, in very deed and truth, the holy Word: 'Except the LORD build the house, they labor in vain that build it; except the LORD guard the city, the watchman waketh in vain.'-Psalm cxxvii, 1." E.S.
News 1882

News       Various       1882



CORRESPONDENCE AND NEWS.
     CHICAGO, ILL. German Society.-The Church here is gradually growing. The congregation numbers between forty and fifty. Mr. Schliffer has two doctrinal classes every Sunday, one in the morning for the older members and one in the afternoon in the Sunday-school for the young people. These classes are both well attended. The Sunday-school comprises thirty children and three teachers. Every Wednesday evening Mr. Schliffer gives the children and young people instruction in anatomy and Hebrew. The plan in anatomy is to describe the organs and their uses, and then to give the correspondence. This class numbers over twenty.
     October 31st.     X. Z.

     BATAVIA, ILL.-There are in this place twelve members of the Church. Divine service is held regularly in a private dwelling, and a sermon or a selection from the Writings is read. New Church ministers visit us occasionally and deliver lectures. The last lecture, delivered by the Rev. L. P. Mercer, was attended by over two hundred persons. A somewhat remarkable circumstance occurred Sunday, November 19th. An excellent Methodist minister was preaching from the text, "In my Father's house are many mansions. In the course of his remarks, describing heaven and what constitutes heaven, he said that it was necessary that there should be more than one heaven, for the genius of the inhabitants required it. Then he stated that the ideas of heaven had greatly changed in the last fifty years, and that change was mainly due to Swedenborg.
     November 20th.     B.

     SAVANNAH, GA.-The Savannah Society is getting on nicely. Our meetings are held each Sunday, and we have lay-reading, generally the reproduction of one of the fine sermons by our ministers. We are contemplating the visit ere long of a minister of the Church, and always find such a presence among us enjoyable, profitable, and helpful to the growth of the Society.
     The Southern New Church Missionary Society, the headquarters of which are located here for the term of two years, expiring next April, is in a sound condition. It has plenty of tracts for free distribution and a fund in hand. An investment was made in a number of sets of the "Swedenborg Library," which have been sent to localities offering advantages for circulation among those who will read, while the books are held in the custodianship of some New Church brother. We are getting over the summer inactivity.
     Correspondence has been held with the Board of Missions, and the prospect is that we will jointly send out a missionary this season. We are now awaiting information from the Board. We trust that our friends, North and South, will lend their- aid to further the work in this field, and of those who have not paid their dues as members of the Society we would ask to be allowed to remind them of it. * * * *
     November 20th.

     NEWARK, N. J.-Last summer, when Mr. Brickman was in New York, a member of the Baptist Church in Newark who has been a reader of the Writings for many years, invited him to come to Newark and preach to a circle of Germans who were interested in the Doctrines. Mr. Brickman accepted the invitation, and a Methodist minister, also a reader, offered his pulpit for that purpose. The Baptists of Newark were greatly alarmed by Mr. Brickman's discourses and did all they could to prevent the spread of these heretical doctrines. Rev. K. A. Schlipf, a Baptist preacher, issued a series of articles in the Sendbote, the organ of the German Baptist Church, entitled "Etwas uber Swedenborg und Swedenborgianismus," in which he makes a fierce attack on the New Church. As could be expected, all this made it very uncomfortable for our friends, but it did not deter them. On the contrary, they were firmly convinced that the Doctrines of the New Church were a new revelation from the LORD, and they openly declared their belief in them. Some were summoned before the Church Council, tried and expelled. They now meet Sundays for reading and discussing the Doctrines of the New Church; they also speak about organizing. There are others who are reading but have not yet separated from the Baptist Church.     A.A.

     GREENFORD, OHIO.-On November 5th the Society at Greenford, Mahoning County, Ohio, unanimously adopted the following:
     "WHEREAS, The Ohio Association of the New Church, through one of its ministers, has sought to induce the Greenford Society of the New Jerusalem to sever its connection with the Pennsylvania Association, of which it has always been a member, therefore be it
     "Resolved, That the Greenford Society desires to continue with the Pennsylvania Association, and to look to the said Association for such ministerial services as its means and circumstances shall enable it to employ."
     It has been asserted that a part of the money to build the house of worship at Greenford, Ohio, was contributed by persons residing in Cincinnati and elsewhere in the State. This has been urged as a reason why the Greenford Society ought to belong to the Ohio Association instead of the Pennsylvania Association. But the writer has recently spent two weeks at Greenford and vicinity, and has learned, on inquiring into the matter, that not a dollar was received toward the building of the above-mentioned church either from the Ohio Association or from any member thereof. If any persons outside of Mahoning and Columbiana Counties paid money for this purpose we should be glad to have them state how much, when, and to whom it was paid. Let the truth be known.     B.
     Another correspondent informs us that the statements made at the Ohio Association in respect to the Greenford Society are not in accordance with the facts of the case.- EDITOR.

     KANSAS.-On Sunday, October 22d, I preached twice at Ripin, in Southeastern Kansas, to audiences of over one hundred. I also preached in the same place on Monday Tuesday, and Wednesday evenings; my audiences varied from fifteen to one hundred and twenty-five. To accommodate the New Church people of the neighborhood, I delivered, Thursday evening, a sermon on Baptism at the residence of Mr. James Edmundson, in which I endeavored to show the significance and use of the rite and the duty of its observance.

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I had thirty-two hearers. On Friday afternoon and evening the crystal wedding of Mr. and Mrs. Edmundson was celebrated, over forty persons being present. At a suitable time I endeavored to present to the assemblage the New Church Doctrine of the conjugial relation, and my remarks were published in the Chetopa Advance. On Sunday, October 29th, I preached in a school-house three miles northwest of Chetopa to audiences of twenty-one and fifty persons.
     In both places I had some interested hearers outside of the New Church families, and a number of tracts were distributed and books sold. There are indications of increasing interest in Southeastern Kansas.
     On Sunday, November 5th, I filled my regular appointment at Osage City. On Sunday, November 12th, I preached twice in the Congregational church, in Garfield, near Lamed. This I did by invitation of the Pastor, who was necessarily absent. On Sunday, November 19th, I filled my monthly appointment at Quindaro, where my audiences numbered nineteen and twenty-five persons. Recently there seems to be a revival of interest there. ADAMS PEABODY.

     HAMILTON, CANADA.-In July we had a short visit from Rev. Mr. Benade and Mrs. Benade, which we enjoyed very much. An opportunity to meet together for worship did not offer. However, we took advantage of Mr. Benade's presence to hear him informally on the many important questions before the Church, upon which he is thoroughly conversant. The visit was to us exceedingly edifying and delightful. Wish we could be favored often in this way. It is little we seem able to do, though, to encourage visits from the appointed messengers of Divine truth. The use of distinctively New Church worship is not clearly seen by all the receivers of the Doctrines here. The Old is just as good, much more convenient, highly respectable, and so liberal as to embrace even Swedenborgians-the doctrine that at the consummation of the age the LORD departs from the Old to the New-T. C. R. 761-notwithstanding.
     A New Churchman from Rockton, who has been reading Dr. Ellis on the Wine Question, would like to read the Academy review. In conversation with a prominent Old Church total abstainer some time ago I said: "Dr. Ellis claims that two kinds of wine are written of in the Word: one intoxicating and the other not, and that the kind the LORD used was the 'unfermented, unintoxicating kind.'" "Why, certainly," was his reply; "if I thought the LORD would use a thing that would make man drunk I would deny Him. I should not consider Him fit to be a God." This person is a class leader and superintendent of a Sunday-school. At a service in the Cathedral (Church of England) last Sunday, the minister spoke of the LORD as sitting over against the Treasury (Mark xii, 41) for the purpose of amusing Himself; and that very frequently He spoke with indignance, being ruffled in temper by the Scribes and Pharisees.
     Rev. Mr. Bowers called on his return trip. We are always glad to see him and desire to hold meetings, seeing "That man is gifted by external worship with states of sanctity, though he be ignorant thereof; which states are preserved by the LORD for his use in eternal life for in the other life all men's states return." But the spirit of union seemed to be wanting.     R. B. C.

     CINCINNATI, O.-The Cincinnati Society held its regular quarterly meeting Monday evening, November 6th. A much larger number than usual was present, it having been announced that the General Pastorate in Ohio, as affecting Mr. Goddard's position as Pastor of the Society, would be considered. It was discussed at great length, there being much difference of opinion, some thinking that a General Pastor could not he supported and some that he could be in time, if too much were not undertaken at first; but the greater number were unwilling, even for the sake of the use to the general Church, to submit to the loss of Mr. Goddard's services as a local Pastor for even a portion of his time. It was said that $3,500 would be required to support the General Pastorate for a year, and judging from former experience of the difficulty of raising much smaller amounts, it was thought impossible to raise so large a sum as this. It was, however, voted that if the residue of the Church in the Association would raise $2,000, then the Cincinnati Society would raise $1,600. This action seemed to effectually dispose of the matter as a practical thing, as few, if any, who were present appeared to have any idea that the $2,000 could be raised. Possibly, however, this may prove to be a mistake, and the Cincinnati Society may find itself taken at its word, as there has since been a very confident expression from the Treasurer of the Board of Missions that the required sum can be obtained. Meanwhile the "General Pastor," being confined exclusively to his local pulpit, can exercise nothing but an "advisory supervision over the general Church." There is abundant work to fully occupy his whole time and he would gladly devote himself to it, but the Association must either raise means sufficient to pay for it or find some one whose Society will allow him to devote such part of it to his duties as the Association can raise the means to pay for. It should not, however, be inferred that the Society is opposed to the work itself. It is merely unwilling to submit to the self-sacrifice implied in the loss of Mr. Goddard's services to any extent, however small.
     The Lunch and Sale came off as announced on Thursday and Friday, November 9th and 10th. Dinner and supper were served with a most abundant and tempting variety and in most delightful style by the ladies of the congregation. The sale tables were laden with useful and elegant articles, fruits, and candies. The spacious lecture-room of the temple was very beautifully decorated. The "Art Table" displayed some of the best efforts of the artists of the Church-some of the most noted in the city. Unfortunately, the weather during the two days was very unfavorable, and the heavy rain on the last evening doubtless interfered greatly with the attendance and the pecuniary result. Still, it is said that about $750 clear was realized. Whatever may be thought of the principle of this method of raising money for the uses of the Church, it certainly is a most pleasant way of bringing people together socially.
     The Endowment Fund of the Society, judging from the success of the effort so far will in time be raised. It is said that several thousand dollars have already been secured for it.     This may be taken as an addition to the many illustrations of the fact that the Cincinnati Church is never niggardly with its means in the support of such uses as meet with its approval or in which it takes a personal interest. Z.

     MISSIONARY WORK IN OHIO AND WEST VIRGINIA.-Sunday, October 1st, I preached twice in the Court-house in Wheeling, W. Va., which was the fifth Sunday spent in Wheeling this summer. This place is considered, even by some of the members who live here, pretty sterile ground. Still, by a persistent effort and by cultivating the sphere of external worship, something might be done. The members have always given some support to the missionary; but they do not feel elated over the fact that so few people can be drawn to hear the preaching. The attendance has ranged from eight to fifty persons, averaging not more than twenty-five, perhaps even less. But when it is remembered that of these only from five to ten were communicants of the Church, the proportion of strangers attending was probably as good as at most places. Sunday, October 8th, and most of the week preceding, I spent in Ross County, O. Chilhicothe is the county seat, and here lives Dr. Spoat, an almost life-long member of the Church. There are only about half a dozen New Churchmen left in the place, and it was not practicable to hold services. I preached one sermon at Masseyville, with an attendance of about sixty. On Friday evening services were held at the residence of Miss Sara Somerville, near Bournville. On Saturday evening I preached at Dill's School-house, and on Sunday at the house of Robert Dill, forty to fifty persons attending. The sacrament of the Holy Supper was administered to twenty
communicants, and two persons were baptized. In the evening of the same day I preached at Bainbridge to a congregation of about sixty. Returning from the Association at Urbana, I spent several days with the New Church people of Columbus. There are about a dozen New Church-men there, but no services are held. Sunday, October 22d, was spent in Newark, Ohio. The members had held no public worship for a good while. A social meeting was held at the house of Dr. Baldwin and three meetings at the Church, the attendance ranging from twelve to thirty.
     After these meetings an effort was made to raise money by subscription for future missionary visits and with fair success. A. J. BARTELS.
      November 2d.


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     MICHIGAN ASSOCIATION.

     ON the 28th and 29th of October the Michigan Association of the New Church held its annual meeting in the Temple of the Detroit Society, and although there was but a small attendance, it proved to be a harmonious and useful meeting. The Rev. Dr. Hibbard, being quite ill, was not present and the Rev. Mr. Shepherd, Vice-President, was also unable to be there. The report of the Presiding Minister showed that he was constantly engaged at Detroit and other places in the State in the duties of his office as Presiding Minister. The receipts and disbursements reported by the Treasurer amounted to over $1,000, and it was voted to continue the work of the Church in the Association as far as the means are contributed for the work. It was much regretted that Dr. Hibbard the Presiding Minister, was prevented to be present, and resolutions of regret and sympathy were adopted for Dr. Hibbard and his family. Under these adverse circumstances the meeting was perhaps less interesting, yet, it is hoped, still useful, for it was harmonious. The Rev. E. Laibhe preached on Sabbath morning and administered the LORD'S Supper. A social meeting was held in the assembly rooms, over the Sunday-school rooms, where a small company-about forty people-enjoyed themselves, talking over the many pleasant things of the past, as well as of the bright and hopeful things of the present and future. Many letters of encouragement were received and read at the meeting. One of the most encouraging contained a check for $2, without a word of comment, but the wish was expressed that this brother had himself spoken as loud as his check. The old officers were all re-elected.          A.B.
Title Unspecified 1882

Title Unspecified              1882



     NEWS NOTES.
     BOTH the English and the German Societies of Baltimore are without ministers.
Title Unspecified 1882

Title Unspecified              1882

     THE Rev. B. D. PALMER is doing missionary work for the New York Association.
Title Unspecified 1882

Title Unspecified              1882

     THE New Churchmen of Bridgeton, Me., are talking of organizing a society there.
Title Unspecified 1882

Title Unspecified              1882

     Dr. MCPHERSON is at present preaching for the Frankford (Philadelphia) Society.
Title Unspecified 1882

Title Unspecified              1882

     A YOUNG People's Association has been organized in connection with the Toronto Society.
Title Unspecified 1882

Title Unspecified              1882

     THE ORANGE SOCIETY will hold a "table sale" at the house of Mr. E. Hooker December 14th.
Title Unspecified 1882

Title Unspecified              1882

     THE CAMDEN ROAD SOCIETY of London has the largest Church library of any Society in England.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. J. E. BOWERS preached for the English Society of Baltimore, Sunday evening, October 22d.
Title Unspecified 1882

Title Unspecified              1882

     THE GREENFORD, Ohio, Society has fourteen or fifteen members. A reading meeting is held every fortnight.
Title Unspecified 1882

Title Unspecified              1882

     THE Executive Committee has decided to pay the traveling expenses of the members of the Revision Committee.
Title Unspecified 1882

Title Unspecified              1882

     THE Revision Committee meets in Philadelphia on Tuesday, December 6th, at 3 P. M., in the temple of the Advent Society.
Title Unspecified 1882

Title Unspecified              1882

     THE wife of the Rev. F. W. Tuerk, of Berlin, Ontario, passed into the spiritual world October 21st. Mrs. Tuerk had been an invalid for many years.
Title Unspecified 1882

Title Unspecified              1882

     THE new House of Worship of the Allentown Society will be dedicated on Sunday, December 10th, by the Rev. W. H. Benade, assisted by the Rev. F. W. Tuerk.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. SAMUEL EDGAR, a New Zealand Baptist minister, who accepted many of the Doctrines of the New Church, passed into the spiritual world a few weeks ago.
Title Unspecified 1882

Title Unspecified              1882

     THE schools under the control of the "Academy of the New Church" will close for the Christmas vacation on Friday, December 22d, and will re-open on Wednesday, January 3d.
Title Unspecified 1882

Title Unspecified              1882

     IN LANCASTER, PA., services are held regularly, the attendance, however, being quite small. The Rev. Dr. Burnham usually officiates, but at present he is suffering from a severe illness.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. A. E. BARTELS preached September 28th, in German, at Allegheny City, Pa., at the house of Mr. Schoenberger, whose child he also baptized. The attendance was about twenty-five.
Title Unspecified 1882

Title Unspecified              1882

     IN PHILADELPHIA, Friday evening, October 17th, the Society of the Advent held a "Children's Tea-party" in the Sunday-school room of the church. About fifty children under sixteen years of age were present.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. G. F. STEARNS, of East Rockport, Ohio, preached twice at Greenford, Ohio, on Sunday, September 24th. Mr. Stearns has visited Greenford in all five times, preaching twice each the in the chapel of the Society.
Title Unspecified 1882

Title Unspecified              1882

     DURING the past few years the Rev. E. A. Beaman has for the most part confined his labors to the three cities of St. Louis, Mo., Louisville, Ky., and Richmond, Ind., visiting the first twice each month and the two latter once a month.
Title Unspecified 1882

Title Unspecified              1882

     THE BROAD STREET SOCIETY, of Philadelphia, will hold a Bazaar on Tuesday, December 6th, for the purpose of raising money to furnish their new house of worship. Contributions either in money or fancy or useful articles are solicited.
Title Unspecified 1882

Title Unspecified              1882

     THE REV. J. E. BOWERS preached for the Greenford, Ohio, Society, on November 5th and 12th. Sunday, November 19th, he spent with the few New Churchmen of Chathain, Ontario. Mr. Bowers also visited Ingersoll and other places and will probably be engaged in missionary work in Canada until the middle of January.
Title Unspecified 1882

Title Unspecified              1882

     THE SCOTTISH ASSOCIATION OF THE NEW CHURCH held its annual meeting, October 26th at Edinburgh. The report of the President showed that under the auspices of the Association twenty-six week-day evening lectures and one hundred and three Sunday services had been held in various towns in Scotland during the year. The expenditures amounted to nearly a thousand dollars.
Title Unspecified 1882

Title Unspecified              1882

     THE Chicago West Side Congregation, under the charge of the Rev. W. F. Pendleton, is in a flourishing condition. The attendance at worship is about sixty, a decided increase over last year. On Friday evenings a (mental) gymnasium is held in which the young people receive instruction in history and anatomy. A singing class meets every Saturday at the house of Mr. O. Blackman. Sunday evening, a doctrinal class is regularly held in the North Side chapel.
Title Unspecified 1882

Title Unspecified              1882

     AN old member of the New Church in Vienna, Mr. Franz Panigh, died on September 23d. In Vienna those who do not wish to remain in any of the recognized Churches, must declare themselves "konfesaionsloa"-that is "without confession." Such are, however, stigmatized as being "without religion." Hence, at the funeral of Mr. Panigh it was found necessary to introduce the short funeral service with the words: "He was without confession, but not without religion."
Title Unspecified 1882

Title Unspecified              1882

     IN PITTSBURGH, PA., the Rev. John Whitehead is delivering a series of discourses on "Divine Revelation vs. Modern Spiritualism." Four have already been delivered: first, "Revelation in General in the Various Churches that have Existed on Earth;" Second, "The Most Ancient Church and its Revelation;" third, "The Giving of the Word and the Modes in which it was Revealed;" fourth, "Swedenborg and his Mission." The succeeding discourses will treat of modern Spiritism and communication with spirits in general and what can be expected of it.
Title Unspecified 1882

Title Unspecified              1882

     THE exhibition of the boys' school under the control of the "Academy of the New Church" will be held in Philadelphia, Friday morning, December 22d, at the schoolrooms of the "Academy of the New Church," corner of Cherry and Claymont Streets. The exhibition will have some novel features. It will not be an entertainment consisting of a series of formal exercises prepared for the especial occasion and having little or no connection with proper work of the term, but the effort will be rather to present as clear a view as possible of the practical workings of the school.