IN the Rev. George Field the Church in this world has lost one of its most faithful ministers. He was a New Churchman of a type now unfortunately not so prevalent as in former times, being distinguished by an inflexible outspoken adherence to conviction, and never allowed loss of popularity to stand in the way of duty.
Title Unspecified 1884
WHEN any one lays great stress upon being totally without personal feeling and actuated by the kindest and most charitable feelings-when no one has said anything to the contrary-it is probable he is deceiving himself. He has, perhaps, a vague, undefined feeling that he is personal and uncharitable, and is endeavoring to persuade himself that he is not. If his thoughts, were fixed on principles and not on men it would scarcely occur to him to make capital out of the fact. As with men, so with periodicals.
Title Unspecified 1884
A CORRESPONDENT, "L. H. F.," writes from East New York that the statement in last number of the LIFE that "the New Church has existed for a hundred years without a translation [of the Word] made in the light of the Doctrines," is a mistake. "L. H. F." calls attention to the fact that for a number of years past the German New Church has possessed a New Church version of the Scripture-in the German Bible translated by the late Dr. Leonard Tafel and his son, the Rev. L. H. Tafel.-The same correspondent states that if a sermon were published each month in the LIFE it would be much appreciated.
Title Unspecified 1884
A PRIVATE tutor, writing to the London Standard "in the interests of suffering humanity as represented by boys of the tender age of twelve competing for scholarships at our public schools," complains of the character of the examination questions. Among those which he considers "unhealthy, encouraging a development of pedantry and priggish precocity utterly at variance with the spirit of public-school education," we find the following under the head of general intelligence: "Explain briefly the terms Democracy, Oligarchy, Plutocracy, Pessimist, Anachronism, Swedenborgian, Free Trade, Reciprocity, Jingoism, Verve."
Title Unspecified 1884
IT is easy to see clearly even on external grounds the utter vastation of Christianity in Germany. The following is from the Nation: "For any one who reads Luther's story, and considers his work, the fact that the great bulk of those who have just celebrated his achievements with pride, as those of the greatest of Germans, have no more faith in his doctrines than he put in Tetzel's, and care no more for his Bible than he cared for the Missal is pathetic enough. In other words, to put it plainly, the birthday of the great Reformer has been honored in his own country mainly by people who never read his Bible, and who sing his hymns rather as old war songs than as expressions of religious devotion. The truth is that there is now but little religious belief of any kind to be found among the educated classes of Protestant Germany."
Title Unspecified 1884
LAST year saw the four-hundredth anniversary of the birth of Luther celebrated throughout the Protestant world. The year 1884 will see the commemoration of the five-hundredth anniversary of Wyclif, another great Reformer, second in importance to Luther only. The first impulse which led to the Reformation may be traced to Wyclif, who boldly declared that the Scriptures alone are worthy of confidence. "Cristen men and wymmen, olde and yonge, shulden studie fast in the Newe Testament for it is of full authorite, and opyn to understanding of simple men, as to the poyntis that be moost nedeful to salvacioun." "Ech place of holy writ, both opyn and derk, techith mekeness and charite and therefore he that kepith mekeness and charite hath the trewe understondyng and perfectioun of all holi writ. . . . Therefore no simple man of wit be aferd unmeasurable to studie in the text of holy writ." The crowning work of Wyclif a life was an almost complete translation of the Bible. The real work of the Reformation as far as England is concerned was thus in a measure anticipated.
Title Unspecified 1884
SOME inquiries have been made as to the source of the statistics of the German New Church in America published in the LIFE some months ago. In response we would say that they were from reports made by the pastors of the various Societies to the German Missionary Union. These figures were not given with any idea of instituting comparisons between the different societies, but for the purpose of arriving proximately at the total number of German New Churchmen in this country. Statistics of this kind are of little use for the purpose of comparison-the different Churches having different methods of computation.
Title Unspecified 1884
AMONG the "Correspondence" of the Index we notice a communication from "W. H. O.," of San Jose, Cal., a former writer in the New Church Independent, whose articles were much admired by many of the "extremely liberal" readers of that periodical. He has chosen for his subject the "Religion of the Future." The religion of the day, he says, has become materialistic, "a mere ceremonial display, concealing all manner of hypocrisy and imposture. The Church in all its tendencies has become mercenary-the amount of- money it can command, the standard of its influence, and the passing of the contribution-basket, the pivot upon which it turns." The cause assigned by the writer to this lamentable state of Christianity does not seem to be the obvious one that the Church has turned away from the LORD to evils of life and falsities of doctrine and thus become devoid of spiritual life, but rather that the external forms and ceremonies-of worship have a natural tendency toward materialism, and through them the Church has been dragged down. The proposed religion of the future, so far as we are able to gather from the somewhat misty description abounding in very long words, is to be guarded against the fate of previous Churches by being on the basis of "industrial corporation." It is to be a "Temple to the Sun." Its creed is to be "Excelsior-onward and upward." Work will be its worship; aspirations will be its prayers; its, ceremonies will be the exhibits of the "products of individual and corporative energy." Men of science, teachers, kindergartners, will be the priests. Colonel Ingersoll and "our infidel friends," together with the Rev. Henry Ward Beecher and "many hundred more reverend-gentlemen who are silently thinking in the same direction," are expected to take their stand upon the common platform. "Our Swedenborgian friends," we are told, "should be prepared to come over in body under the teachings of their illuminated seer, who tells them that-" but we refrain from quoting further, and leave our readers to guess what teaching Swedenborg gives which makes it the duty of New Churchmen to come over in a body and stand on the same broad platform with Ingersoll atheists and Beecher,-with Excelsior for their creed, and men of science and kindergartners for their priests.
CONFLICTS BETWEEN EDITORS 1884
The New Jerusalem Magazine for December, for this year, manifests some disturbance at a remark of "one of the religious weeklies," to the effect that the "Notes" in a publication conducted by some of our people showed that "already a conflict existed in this recent organization." Our limited reading of the History of the Church has convinced us that there have been conflicts in it from the beginning; we have, ourselves, witnessed such conflicts in recent times, and from our limited study of the Doctrines we have learnt, that as the man of the Church cannot be regenerated without temptation combats, so neither can the Church be regenerated and established without internal conflicts; and, moreover, that conflicts and wars among men will endure so long as there are evils and falses to be overcome. We are "young," it is true, but we read and believe the LORD'S words: "Think not that I am come to cast peace upon the earth; I am not come to cast peace, but a sword." (Matthew x, 34.) It seems to us that conflict is evidence of life and progress in the Church. Why then should we be disturbed because of its existence, or because of the fact that the existence of a conflict among us is observed by our neighbors? But the Magazine thinks that the "steady little play of war," carried on between "some of our publications appearing periodically, or at irregular intervals," is "open to accusation on the score of the abuse of freedom," and, to say the least, "has no profit in it." We called the attention of our older and "irregular" neighbor to this accusation and criticism, and with a quiet smile he read this sentence from the Magazine's article: "It strikes us as unbecoming in journals of a religious character to carry on contests between editors, for this is all these contentions amount to," and added, if "unbecoming" in the editors of religious journals, why does the editor of the Magazine indulge in what he believes to be "unbecoming," and begin a contention with the editors of the Words! In all contests there is an attacking party; we do not make personal assaults, nor are we disposed to take any notice of such assaults, but we hold it to be not only a matter of freedom, but also of duty, to reply to attacks upon our positions when to our judgment such a reply appears to be useful and necessary for the instruction and the freedom of the Church. And here we have a case in point. We agree fully with the editor of the New Jerusalem Magazine, that it is "unbecoming in journals of a religious character to carry on contest between editors," and we admonish said editor that it is very "unbecoming" in him to begin a contest with the editors of other periodicals by charging them with being influenced by-a contentious spirit, by insinuating that they are in some love of controlling others, and that they have more or less a love of personalities. So far our elder and neighbor editor. We may continue in the same vein, and say that to us it seems no less "unbecoming" in the editor of the New Jerusal6m Magazine to bring on a contest with the editor of a publication, not of the New Church, by a misdirected effort to set him right in regard to certain things contained in "a paper published by the young people of Mr. Tafel's Society in Philadelphia." Suppose these "young people" should object to such personal mention, and still more to the apparent assumption that the "mention of Paul personally," in the Spiritual Diary, was not of great weight, and might be put aside, would this manifest any more "contentiousness of spirit" and "love of controlling others" than is manifested by the letter of the editor of the New Jerusalem Magazine to the editor of the Christian Register? We do not think that all contests between editors of journals are personal, or that they need to be personal. In these contests questions of truth are often involved, and sometimes it happens that editors cannot, or do not, appreciate the gravity and importance of certain views advanced by others; this may require various putting of positions, a change of the line of argument, and thus a prolongation of the discussion, or conflict, if this term be preferred. In all this there need be no personality whatever, no ill-feeling, no spirit of contention, no love of controlling others, but on a love of the Truth for the sake of the Truth, with a love of imparting to others such knowledge or views of Truth as one may have gained by a special study of Doctrine. So, upon the whole, desiring "to do well by being straightforward," we think that if we "young people" had written such an article as appeared in the New Jerusalem Magazine for December, under the head of "A Conflict Already in this Recent Organization," the editor of said Magazine would be fully justified in advising us to re-examine the foundations of our ideas, and to re-write our paper.
GENERAL READER 1884
WE are indebted to the Index for the following extract from one of George Eliot's essays: "For the most part, the general reader of the present day does not exactly know what distance he goes; he only knows that he does not go 'too far.' He is fond of what may be called disembodied opinions that float in vapory phrases above all systems of thought or action; he likes an undefined Christianity, which opposes itself to nothing in particular, an undefined education of the people, an undefined amelioration of all things; in fact, he likes sound views-nothing extreme, but something between the excesses of the past and the excesses of the present. This modern type of the general reader may be known in conversation by the cordiality with which he assents to indistinct, blurred statements; say that black is black, he will shake his head and hardly think it; say that black is not so very black, he will reply, 'Exactly.' He has no hesitation, if you wish it, even to get up at a public meeting and express his conviction that at times, and within certain limits, the radii of a circle have a tendency to be equal; but on the other hand, he would urge that the spirit of geometry may be carried a little too far. His only bigotry is a bigotry against any clearly defined opinion, not in the least based on scientific skepticism, but belonging to a lack of coherent thought-a spongy texture of mind that gravitates strongly to nothing. The one thing he is stanch for is the utmost liberty of private haziness." In most respects, the above description will apply, we think, to the "general reader" of the Church, as well as to the "general reader" of the world. There are not a few New Churchmen who, from a dislike to mental exertion, and from "a lack of coherent thought-a spongy texture of the mind that gravitates strongly to nothing," have a deep-rooted aversion to all pronounced and distinct doctrinal statements. They much prefer glittering generalities and "indistinct, blurred statements." They are fond of "an undefined" New Church "which opposes itself to nothing in particular." No matter how clearly a doctrine may be taught in the Writings, or how strongly and frequently it may be dwelt on, they are offended if it be announced clearly, strongly, and frequently from the pulpit or by the press-such views and conduct they regard as extreme, fanatical, or bigoted. The doctrine must be toned down and put in a mild and apologetic form-especially if it is something distinctly New Church and subversive of the present order of things and thus unpalatable to indolent New Churchmen and to the world at large. They take advantage of any possible loophole that can be contrived by which they can escape from an "extreme" doctrine or throw doubt upon it even at the sacrifice of all logic and sound reasoning. Their "only bigotry is a bigotry against any clearly defined opinion" or doctrine. They warn us against carrying the doctrine of the authority of the Writings "too far"-against being "too extreme" in our announcement of the doctrine that the New Church is new, that the Old Church is dead, that the LORD has made His Second Coming "by means of a man." They have no hesitation, however, to express their conviction that the New Church is somewhat new, that the Old Church is not what it ought to be, and that the LORD has made His Second Coming in some undefined manner.
MYTHOLOGY 1884
THE LORD in His Second Coming has graciously revealed the existence of pre-historic Churches, and also the essentials of the science of correspondences, which was then esteemed as the science of sciences. To the New Churchman there is a peculiar charm in the exploration of mythology viewed in the light of revealed truth. To the philologist, mythology is the ingenious production of fertile brains that have deified the objects of nature; to the prudish, mythological stories are idle tales and immoral recitals of the amours of heathen gods; but to the New Churchman who comprehends the doctrine of representatives and significatives, mythology is full of meaning, telling him of the customs and beliefs of peoples with unwritten histories, and, moreover, helping him greatly in the study of spiritual truths and affections. Egyptian hieroglyphics, though as yet but partially explained, open to his delighted gaze the quaint ways of a once wise and learned nation. To him mummies are more than withered relics of people passed away; and the unique statuettes, swathed in their burial wraps, the carefully carved tombs, the mighty pyramids, the Book of the Dead, and the many figures of the sods and goddesses, reveal to him, not idolatry and mysticism, but evidences of an intimate knowledge of the relations of matter and spirit, life on earth and life in heaven, and of the attributes of one living and true God. The mythology of the Northmen, full of deeds of heroism and daring, beautiful in its traditions of the origin of man, and awful in its condemnations, is viewed by the New Churchman as more than mere - fanciful production of the imagination. He discovers true principles in the history of man's growth, in the rainbow bridge to heaven, and in the origin of the earth from the huge fallen body of a god, whose flesh becomes the earth, hairs the grass, blood the rivers, and bones the rock. The universally prevailing traditions of a violent mundane disturbance, during which fire and earthquake destroyed all save a few who fled into caves and dens, are perverted to explain a fancied notion that a comet once struck the earth.* But one who believes in correspondences, and knows the terrible physical effects of the downfall of the Most Ancient Church, sees the true import of these national traditions. Travelers tell of the wonderful performances of Eastern fakirs and magicians-how the flesh can be violently torn from an arm and then replaced without leaving any perceptible line of union; how fakirs, after suitable preparation, can entomb themselves and so remain for weeks and months; how mystic and mythological books, treasured by the wise, teach the art of becoming invisible, of miraculously changing ordinary atmospheric and telluric conditions, and of the instantaneous creation of vegetable and animal forms. All these things are regarded by the ignorant with awe, and are either sneered at by the better informed classes, or, being accepted, plunge their victims into hopeless spiritism. And yet the New Churchman, aware of their origin and that they are perversions of the lost science of correspondences, sees their real danger and avoids their snares. The mysticist, charmed and beguiled by the sinister teaching of Eastern mythology, that, like a brilliant serpent, entices by its glittering splendor until it enfolds its victim in its coils, writes learnedly of the source of religion and the origin of life.** But despite ingenious theories and numerous quotations from Brahmin lore, such writing has no effect upon him who is guided by the revealed heavenly truths of the New Church. But the New Churchman can learn much from a mythology that is intimately interwoven in classical literature, and that gives color to nearly all so-called figurative language. The Greeks and Romans in their time were the Gentiles of the Ancient Church, and were much wiser than the Gentiles of the present day. They derived their religion from the living Church of the LORD. (H. H. 322.) "Do you believe that the ancient Sophi, as Aristotle, Cicero, Seneca, and others who have written concerning God and the immortality of the soul, took this from their own? No; but from others by tradition, from those who knew it first from the Ancient Word."-T. C. R. 273. The Ancient Word, the historical part of which was called The Wars of JEHOVAH and the prophetical The Enunciations, and which contained the book Jasher, cited in 2 Sam. i, 18, and Joshua x, 13, and, moreover, from which the first seven chapters of Genesis were copied by Moses, was written by mere correspondences, and was the source of all the wisdom of the Ancient Church, which flourished in Canaan and its border countries, and in Syria, Mesopotamia, Arabia, Chaldea, Assyria, Egypt, Tyre, and Sidon. The inhabitants of all these kingdoms were in representative worship, and hence in the science of correspondences. The wisdom of that time was from that science, since by means of it they had communication with the heavens and interior perceptions, and with many, speech with angels."-De Verbo 15. "The religions of many nations were derived and transferred from the Ancient Word, and thence spread into Italy and through Ethiopia and Egypt into some kingdoms of Africa; but in Greece they made fables out of the correspondences, and out of the Divine attributes they made so many Gods, and called the greatest one Jove, from JEHOVAH."-De Verbo, n. 15. One of their fables, indeed, one that stands almost at the head of their mythology, bears on its face its derivation from the Ancient Word. Indeed, it is derived-in part at least-from that part of the Ancient Word contained in Genesis vi. We allude to the war of the giants with the gods. This is descriptive of the dreadful persuasions that obtained in the consummation of the Most Ancient Church, and of the judgment upon that Church which then followed. As is known from the teaching in Arcana - 581 and 1672, the LORD fought with the devils of that Church that were in the most dire persuasions and phantasies, in His childhood, and conquered them; and they are now under a dark and dense rock under the sole of the left foot. The mythological fable is placed in the beginning of Jupiter's reign. We have the explanation of it in Coronis 38: "The hell of those who were of the Most Ancient Church is of all the hells the most dreadful, consisting of such as in the world believed themselves to be as God. . . .The Ancients, who couched everything under fables, understood such persons by the giants who assaulted the camp of the gods, and who were cast down by the thunderbolts of Jupiter, and thrust under the burning mountain Etna, and were called Cyclops. They also gave to their hells the names of Tartarus, and the pools of Acheron; and the deep gulfs there they called Styx, and those who dwelt there, Lernian Hydras, etc., etc." When we know that with the Ancients it was a common thing to introduce things as able to speak to each other, and thus personified Wisdom, Intelligence, the Sciences and like things because they are human, we need not be surprised at their giving them names and narrating events of those whom the common people worshiped as gods and demi-gods, and when we bear in mind the innumerable affections and thoughts and goods and truths that were represented representatively in the Ancient Church, nay, more, if we will only consider the innumerable names given to JEHOVAH, indicative of His infinite attributes, it need not surprise us to find such a multitude of gods and goddesses among the - Gentiles. With the wise ones their mythology was not a system of myths, There was reality in them, or else we should not learn of their living on Parnassium and Heliconaeum in the other world. (C. L. 151 *.) They knew that their mountain Heliconaeum represented heaven, and Parnassium, on the hill below, represented the heaven beneath it or that which is with man. When they related the fable concerning Pegasus, they understood that the horse signified the intellectual, that the wings with which it flew signified spiritual things, that hoofs were the natural, that the fountain was intelligence, and that the virgins were affections of truth. (See T. C. R. 276, 693, 815. C. L. 182. A. C. 4966, 2762. W. H. 4.) When they attributed horses to the Sun, calling his food ambrosia and his drink nectar, they knew that the Sun signifies heavenly love, the horses the intellectual things thence arising, and food and drink respectively celestial and spiritual things. (A. C. 4966.) Of course, many of the fables were founded on falsities, many others became corrupted, and the gods themselves, looked upon as guardians of virtues, were also supposed to favor vices which were either perversions of those virtues, or the accomplishment of which necessitated certain faculties attributed to these gods. We know, for instance, that the fables of Deucalion and Pyrrha, Apollo and Daphne, Diana and the stag, and even that of the virgins of Parnassus and the magpies arose from a false conception of the Divine Omnipotence. (T. C. R. 58.) And the reason why the thieves claimed the messenger Hermes for their god is probably to be found in the fact that they admired his swiftness. Hermes is of peculiar interest to us, since the angel messenger described in True Christian Religion 48, and Conjugial Love 136, bears a striking resemblance to him, and we are further told by Swedenborg that there once appeared to him a spirit with small wings on the left side of his head, and they said that sometimes they who are sent from one to another with letters or messages appeared thus: "From this it appeared whence the Ancients derived the idea of having a wing on the head of Mercury, who was the messenger among their gods." (S. D. 5953.) The river-gods and wood nymphs were not deified objects, they were ultimate images of the wisdoms and perceptions to which rivers and trees correspond, while the repugnant satyrs were exact imitations of the appearances in the spiritual world of Solifidians. (See T. C. R. 316, A. R. 458, D. P. 117.) The perpetual burning of the sacred fire, and the custom of having the Vestal Virgins keep charge of it, emanated from the representatives of the Ancient Church, who, in their worship, kept the fire continually burning to represent the unceasing Divine Love of the LORD (A. C. 6832, D. L. in A. E. xx), and hence Swedenborg justly makes use of the Roman mythology when he compares the human reason of the present day, which is bound as to the Divine Trinity, as one that is bound hand and foot in a dungeon to "a Vestal Virgin buried in the earth because she let the sacred fire go out."-T. C. R. 167. Beside the light which the science of correspondences, and the direct explanations made in the Revelation to the New Church, throw on the subject of mythology, we have information of another character revealed to us of which the following may serve for an exam p le: "There was seen by me a woman who stretched forth her hand, wishing to stroke my cheek. Having wondered what this signified, it was told that such a woman was sometimes seen by Aristotle, when his eyes were closed, and that she stroked his cheek. Her hand was beautiful. I spoke with angelic spirits concerning this; who said that there are such who were called Palasses-not Minervas, but Palasses-and that they were spirits at that time, and of more ancient times, who were delighted with ideas, like the spirits, and indulged in thoughts, as is known of the Stoics and others, because formerly they could think without philosophy much better, so that there were spirits in some manner. Such spirits were delighted with Aristotle, because he thought justly, wherefore there was represented to him such a woman, who stroked his cheek. The woman was a representation by man-spirits, who were around him, and had a subject, so that the woman was not a spirit, but the representation of a woman."-S. D. 3952. Again, from S. D. 4094, it appears that the Sibylline books contained prophecies concerning the Coming of the LORD into the world. That there is an elevating tendency in mythology is evident from much in the Writings that treats of it. The following may serve for an example: Once, having awakened just after the dawn, I went rout into the garden before the house, and saw the sun arising in his splendor, and round about him a girdle, at first faint, and afterward more conspicuous, shining as if from gold, and under its edge a cloud ascending, which glittered like a carbuncle from the flame of the sun, and then I fell into a meditation respecting the fables of the ancients, that they feigned Aurora with swings of silver feathers, and in her face displaying the lustre of gold. When my mind was delighted in these things, I became in the spirit."-T. C. R. 112. And considered in the light of the following doctrine, will not the stories of the connubial connections of the Gods have an elevating tendency in bringing to mind the heavenly conjunction of good and truth? "The Ancient Church formed to itself an idea of the conjunctions of goods and truths from marriages, namely, from the state of a virgin before betrothal, from6her state after she was betrothed, from her state when she was to be given in marriage, and then when she was married; finally, when she bore to her husband. The fruit of truth from good, or of faith from charity, they called children, and so forth. Such was the wisdom of the Ancient Church. Their books were also written thus: yea, this manner of writing emanated to the Gentiles themselves; for they wished to express by the things which are in the world those which are in heaven: yen, from natural things to see spiritual things. But this wisdom has been altogether lost at the present day."-A. C. 3179. The study of mythology, of thinks written by men who had attained that wisdom, will undoubtedly be a great help to regain it in the New Church. It is not without a reason that such innumerable allusions are made to the ancient mythology in the Writings. They abound with illustrations and comparisons drawn therefrom. It is our duty to make use of these, and connecting them with the many direct explanations of tales of mythology, subordinate the whole to the general truths respecting their derivation from the Ancient Word and from the intercourse with spirits, and thus build up mythology into a true and ennobling science of the New Church. * See a work called Ragnarok. It has already passed through several editions. ** See several works by S. Pancoast, M. D., notably The Kabala.
PENTVILLE 1884
I. Business for the day was over in Pentville, and the greater number of its citizens were at supper, which was served at the old-fashioned hour of five o'clock. Business at high tide or business at low tide made very little difference in the outward appearance of Pentville. In the former case there were usually visible a few farmers' wagons with their horses hitched to the posts in front of the nest of stores on the main street of the town, also a saddled horse or two dozing in the shade of the tree to which he was tied, or stamping the troublesome flies from his legs, and doubtless wondering, as many a human being has done, why such pests were created. Had it been possible to have informed him that flies, mosquitoes, and all other pests of horses and men are the results of the latter's depravity, he might have looked a mild reproach more eloquent than a tract. But no one did inform him, and so he bore the infliction as only patient animals can. As the sun sank toward the west, the farmers, having made their purchases or sales, rode or drove off, and then Pentville settled down to business at low tide. Mr. Collison was the owner of the leading store and warehouse of the town, and was known in the country around as a" well-to-do" man. His reputation for honesty and just dealing was so firmly established that the farmers took their produce to him, got the very highest price that much chaffer could obtain, and then left the money in his hands sometimes for months. There was no bank in the place, and Mr. Collison kept a bank account in "the city," and the people felt that even if the bank there should "bust," as they termed it, he would pay them anyway. Notwithstanding the great confidence reposed in him, and the esteem in which he was held, there was, in the opinion of his neighbors, a weak spot in his character. He was a Swedenborgian, and they regarded him with a species of kindly pity in which was a trace of good-humored condescension. They would listen to his talks, and say the things he advanced were very "beautiful," or they would take his tracts and books, and afterward tell him that they found in them, especially in the former, very many things which they accepted-things they had always believed and were glad to see spread abroad. Still, they had a lurking feeling of pity or him on account of his religions belief. That which they accepted, in his faith, was their own, and for that which they rejected in it they pitied him or thought him peculiar for accepting. - On his part, Mr. Collison labored earnestly to "sow the good seed," as he said; sometimes he was very much discouraged; but when the missionary made his occasional visit and lectured to large audiences he was elated, and in imagination saw the time when the entire township should be brought into the Church. Such was the esteem in which he was held that he never had the least difficulty in obtaining the use of either of the two churches in the town for the missionary. True, he gave money toward the support of each, and held a pew in one of them, though he only attended services in the evening, as he was a leader or reader for the few New Church people of the place, who met for worship every Sunday morning in the parlor of his house. As we have said, business was over for the day. Mr. Collison, having finished his supper, walked out on his front porch and sat down in an arm-chair to enjoy the evening breeze, for the day had been warm. His son, a handsome young man, about twenty-four years of age, joined him, and the two talked of their business affairs, for the son was his father's most trusted and valued assistant in business. When the dishes had been washed and things about the house "put to rights," his wife and three daughters joined them and the family group was complete, and a happy and cheerful family they were. The house stood back a short distance, and the yard in front of it was separated from the street by a white paling fence. As the twilight began to deepen, a mild-looking gentleman, the Rev. Mr. Sommers, pastor of the Methodist Church, came along and stopping at the gate said, "Good evening to you all." His salutation was returned by the family, and Mr. Collison said: "Won't you step in and join us?" "I should like to very much, but you know there is a class-meeting to-night. Are not you coming?" "No," replied Mr. Collison, "I believe not; I am a little tired." "Yes, I suppose so," was the reply, "but then you know we ought not to neglect our religious duties. Still, I cannot claim you as one of my flock, even if you do hold a pew in my church, though I hope to some day." Mr. Collison shook his head as he replied, "so, I cannot join your Church and subscribe to your faith, though can meet you and your people as brethren and worship with you; at any rate, we are all working for the same end, even if our roads are a little different." The minister laughed and said, "Well, I hope so, but I should like to see you fully on the right road." Then he pursued his way. "What an agreeable man Mr. Sommers is," said Mrs. Collison. "Yes," replied her husband, "and an earnest, conscientious Christian, I thoroughly believe, notwithstanding his mistaken views on many points." "Father, didn't he read the True Christian Religion you lent him?" inquired Anna, his oldest daughter, a girl of twenty years of age. "Yes; and when he returned it to me he said there were very many true things in it, and I noticed some evidences of the book in his sermon last Sunday." "The truth must sooner or later spread among the people here and bear fruit," remarked William, his son. To this Julia, his sister, a girl of eighteen, replied, "Indeed, I hope so; but I have become tired waiting for it to spread. The people read our books and listen to Mr. Perkins' lectures when he comes here, and say 'Yes, it's very pretty,' and all the time I just know they don't understand a bit, and they laugh at us. I'd like to shake them sometimes, it seems so stupid in them to go on believing their silly religion; I don't believe, though, that the half of them believe anything." "Daughter, daughter," said her father, "you should not speak so of your neighbors." "I know, papa," replied she, "that is what you always say, and, of course, you know more about it than I do, but I'm sick of hearing sermons about 'Come, my brethren, and save your souls; get religion, and all your sins will be washed away, no matter how black they are.' No matter how many good things Mr. Sommers says, the end of it all is 'faith alone,' and you know," she added, nodding her head, "that is false." Her father smiled as he replied, "Have patience with them; you know the ground must first be cleared before the seed can be sown, spring up, and bear fruit." If Miss Julia intended to reply to this she was prevented by a voice from the gate: "Good evening, Mr. Collison. Good evening, ladies." The speaker was Mr. Kallenback, shoemaker and infidel. His greeting was returned and an invitation to walk in given. "No," he replied, "aint got time; I'm going to meetin'." "Been converted, Kallenback?" asked William. "No, indeed," was the contemptuous reply, "but it amuses me to listen to their nonsense about faith, pr that jumble of three persons in one, or about those old fables of the flood and creation, which the march of science has so completely exploded" "Yes," answered Mr. Collison, "our friends are not very clear about the Trinity or the flood and such matters, and," he added, with a smile," I do not think you are either." "Perhaps not. I'll have to wait the further discoveries of science," was the reply. "If you would only study Swedenborg a little more closely," said Mr. Collison, "you would see science and the Bible brought into wonderful harmony and have all your doubts dispelled." "I admit there are many things in Swedenborg," replied Mr. Kallenback, "that appeal strongly to my reason, and therefore I accept them, but you cannot expect a man to believe that which he cannot see to be true?" "By no means," said Mr. Collison, "only hold on to that which you can believe and look to the LORD, and He will give you more light." "Mebbe; but then, you see, I have strong doubts that there is such a being," and saying this, the speaker resumed his way. "There goes a man," said Mr. Collison, "who, while plunged in great darkness, is yet doing pioneer work in demolishing old creeds and erroneous notions." "He never seems to do anything else but demolish," said Julia. Her father replied: "He has come out of the old, but is not yet advanced far enough to come into the light. His priests, the great men of science, are doing noble work; they are showing the world that the account given in Genesis of the creation, of the flood, and many other matters of like nature are sheer impossibilities. When the people realize this they will then seek for a rational basis on which science and revealed truth may meet. They will find it in the New Church." Numbers of people were now passing, and most of them would nod or call out a friendly greeting to the family, but no one stopped until a fat little man came puffing along, and seeing the group on the porch, paused and called out the usual "Good evening." The usual reply and invitation to step in were given, and Mr. Povey, after hesitating a moment, said, "Well, I guess I will; I can't learn anything from those people in the church to-night, and I am nearer kin to you than to them." Mr. Povey sat down, and taking off his hat, fanned himself with it and continued: "I wanted to see some of them and get a little assistance to pay for the use of the hall for the great medium and lecturer, Mrs. Thurwangier, who, you know, is to be here next week and give a free seance. How much will you contribute, Mr. Collison?" "Really, I-I hardly know that I ought to contribute anything," was the reply. "Oh! come, come; I took you for a liberal man-liberal in your views, I mean; for I know you are with your money for good purposes. "But there is the point, is your use a good one?" "Sir, I am surprised at such a question. Do not all Spiritualists acknowledge the truth of Swedenborg's claims of spiritual sight? Do not they all say that he was one of the greatest, if not the greatest, medium that ever lived? They all honor his memory, and while not accepting all his views, they accept a great many of them-in fact, come nearer to the Swedenborgians than any other of the religious bodies." "Very true," replied Mr. Collison, "but then you know the danger of-" "Pshaw!" broke in Mr. Povey, "danger! What danger is there to any earnest seeker after truth? Do you mean to tell me that all truth about the future life is contained in Swedenborg's books? Surely not, for I have heard you lament the efforts of a few fanatics in your own Church who tried to make out that all his revelations, as they term them, are divine truth." "I know, and regret that such is the case," replied Mr. Collison, "but that does not make Spiritualism right." "Of course it doesn't; but you know, and I know, that Swedenborg's books are not in themselves divine truth. We know they are the writings of a man gifted with a wonderful power of spiritual sight. We know they contain wonderful truths, yet still are human, and being so, why may not the march of progress give us others who, even if they do not improve on what he has written, at least can confirm it an4 give us many details that he has omitted." Mr. Povey pleaded his cause so well that he finally obtained the desired assistance and then departed. After he had gone, William said, "There is much force in what he said." "Yes," replied his father, reluctantly, "there is much force and yet I do not like modern Spiritualism." "I have no doubt," answered William, "that it is as yet very crude; but why should we shun it or, in fact, any belief? We know that the real New Church is not an organization but is composed of the good of all sects who are seeking truth and living a good life. The repugnance we feel at times to mingling with other faiths must come from a lingering taint of the old dogmatic spirit of ecclesiasticism. We know that the light is growing brighter every day, and the pulpits of the Protestant denominations are showing evidences of it. I admit that there are some strong arguments for an external organization of the Church, but it seems to me that we should shun or decry none of the sects of the Christian world, and that the place where a New Churchman can be of the greatest use is right in the midst of the-Old Church. I do not like the term, but use it for want of a better." After this speech the young man arose, put on his hat, and started down the street. Nothing was said until the youngest daughter, Maud, remarked, "I think Will intends to carry out his ideas and put himself in the midst of the Baptist Church. He has gone to see 'Tilda' Maling to-night, I know." Mr. Collison laughed and replied, "Very likely; at any rate, she is a fine, sensible girl, and will make him a good wife." "But, papa," said Julia, "you know her father, the Rev. Mr. Maling, is very strict, and if Will marries 'Tilda' he must join her father's Church." "I should regret that," was the reply; "still, the boy is so thoroughly grounded in the truth, that as a member of the Baptist Church he could do much good, perhaps more than by standing aloof. Truth is a powerful thing, and a good New Churchman in Mr. Maling's Church would have a glorious opportunity." "If he does marry her, I hope he won't join that Church," said Julia, "it would look like deserting his colors, and then-" - "And then?" said her father, as she paused. "And then," continued Julia, "why, I don't like to see a man led by his wife. I should like a strong man-one who could lead me in such matters." "Like Mr. Hulin, the freethinker. He would suit you, for he is strong enough," said Maud. "Mr. Hulin! the idea," retorted she, scornfully. "Do you suppose I would marry a man who believed in nothing?" "It seems to me, Jule," said Maud, reflectively, "that, after all, you want a man to believe as you do, notwithstanding your talk about being led." During this interchange, Anna had walked down to the gate, and while standing there a young gentleman had stopped, and after some low-spoken conversation she opened the gate, went out, and the two slowly walked up the street. After they were out of hearing, Maud again spoke: "It looks to me as if Ann would join the Baptists before long." Before any one could reply, a bright-looking, rosy-cheeked young fellow of about eighteen stopped at the gate, said, "Good evening," and then seemed undecided what to do. It was soon decided for him by Maud, who ran down to the gate and said, "O Jack! I've something to tell you." Another whispered conversation followed, and then the gate was opened and Miss Maud and Mr. Jack walked off arm in arm. "Well," said Mr. Collison, with, a hearty laugh, "it seems that the name Swedenborgian doesn't scare the young fellows off. Fine young men they are, both of them-honest, stead y, and hard-working." "When Will and Anna and Maud go over to the other Churches and you and mother leave here for the other world, what will become of the New Church Society of Pentville you have worked so hard to build up?" asked Julia. "Why, by that time I hope to see the sectarian lines so broken that there will no longer be any need of a distinct organization. In fact, they are even now fast breaking in this place. Don't you remember the favorable impression Mr. Perkins made when he was here last month-how every one said that they fully and heartily agreed with everything he said?" "Yes, I remember," replied she, " he preached about the rosy dawn and glad tidings and a better day, and of poor, struggling humanity being freed from their burdens." "Ye-e-s," replied Mr. Collison, "a very beautiful discourse." Julia did not reply, but in a few minutes arose and went into the house. Mr. Collison meditated for some time and then said to his wife: "Mother, it seems to me that of late Julia has shown a faint trace of intolerance and bigotry-hardly that either, for those are rather hard words, but something akin to them. Have you noticed it?" "Yes," replied his wife, "but then, you know, she always did seem to like talking about the Church more than the others." To this somewhat vague reply he said: "I know that, and I like my children to talk about it, but she seems of late to be almost fault-finding in her tone and to have a covert spirit of discontentedness." Mrs. Collison mused a few moments and then said: "I cannot account for it, I'm sure. I've noticed her lately very intently reading some of Swedenborg's books. Perhaps that is the reason," she innocently added. "Perhaps," said her husband, after a long pause, "for there are many things in them that would be very offensive to the world if brought into too great prominence, and a young person reading them, with no older mind near to explain, might easily be led to very peculiar notions. She might be led to believe that those terrible accusations against the Old Church were meant for the Churches around us to-day, forgetting, or not knowing, that that Old Church was consummated and passed away over a hundred years ago. Still, the child ought to know that, for Mr. Perkins has several times very beautifully explained it all." "But she does not like Mr. Perkins," said his wife. "Well, what difference does that make?" "What difference?" repeated she, and then added: "You know that, after all, she is only a woman." - [To BE CONTINUED.]
ANCIENT CHURCH 1884
ALL progress is by successive stages. Everything must be born and die, in order that it may be born again. Every seed must die that a plant may exist; every day must sink into night that a new day may come; every man must die that he may rise into eternal life. Everything must have its infancy, youth, maturity, and old age, and then must die, to give place to something higher. So it is with man, and so it is with that greatest man-the Church. The Church has had its in fancy, youth, manhood, and old age; the Church has died and has risen again. Like the year, the Church has had its spring, summer, autumn, and winter. Corresponding to these changes, there have been on the earth four dispensations-each of which in particular has passed through its various stages, its rise, progress, decline; and consummation-and then has given place to its successor. The Most Ancient Church, or the Golden Age, was the infancy, the spring-time, the morning of the world. Men then had open communication with heaven, and were instructed by the angels. Nature was to them an open book in which they saw written things of the profoundest wisdom. All things of nature served only to keep the thoughts of this celestial people fixed on interior things, thus on heaven and the LORD. They did not think of natural things but by them. Natural objects served merely as occasions for thoughts concerning heaven and eternal life. The speech of the men of the Most Ancient Church was far more perfect than anything that we can conceive of. Theirs was not a language of words, but of ideas. Their thoughts shone forth from their countenances as from a mirror. But this Church had its morning, its noon, its evening, and its night. For by turning away from the love and worship of the LORD to the love and worship of self, this Church was overwhelmed in a deluge of falsities from evil. Then dawned the Second Age of the world-the Silver Age-the Ancient Church. This Dispensation in many respects differed widely from its predecessor. The Most Ancient Church was celestial, the Ancient Church was spiritual. The one had perception, and the other conscience. The one learned about heavenly things internally, the other externally by means of the senses. The one was an age of immediate revelation, the other was -an age of mediate. . . . A written Word now for the first time came into use among men. The Most Ancients, it is true, had the Word, for without the Word there can be no Church. But their Word was an unwritten one-it was inscribed on their hearts. But in the Ancient Church, when men no longer had open intercourse with angels-then the only way in which heaven and the Church could be conjoined was by means of a written Word. This Word was formed from the significatives and representatives which had come down from the Most Ancient Church. It was similar to our Word and contained historicals called the Wars of JEHOVAH and propheticals called Enunciations. The first chapters of Genesis were copied by Moses from this Ancient Word. The whole is in use in heaven among those who lived in the Silver Age, and on earth it still exists in Great Tartary. With the Ancient Church, forms of society came into existence similar to what we call civilization. In the most ancient times there were no great cities, no palaces and temples, no art, no science, no literature, as we understand these terms. But under the auspices of the Ancient Church science and art were developed, and civilizations sprung up in different parts of the world. The pyramids and sphinxes and monuments of Egypt, the buried palaces and temples, the winged bulls and lions of Assyria, even to-day show to all how great a civilization there was in those ancient times. They show, too, how greatly we are indebted to the ancients in our architecture and other branches of art. We derive our art from Greece, but the Greeks derived theirs from the nations belonging to the Ancient Church. The Greek architecture has "not a single form or combination" not to be found in the ruins of Assyria and Egypt. The wisdom of the Ancient Church was not at all like the wisdom of to-day. It was not founded on experiment. There were no laboratories and dissecting-rooms, no botanies and geologies filled with uncouth names. But their science of sciences was that of correspondences; and by means of this spiritual science they gained whatever knowledge they had of natural science. The endeavor of mankind in those days was to "perfect each faculty, both will and understanding, and thus to provide for the well-being of their souls." The external worship of the Ancient Church was grand and elaborate. Their whole worship was representative and correspondential. They had altars and feasts, libations, meat-offerings, washings, anointings, I burning of incense, and perpetual fire. They delighted also to embody interior truths in external forms. They made images of beasts, birds, fishes, and even of men, and placed them in their houses and temples in order that they might be continually reminded of the various truths and virtues which these images represented. Many of their rites and ceremonies prefigured the Incarnation, and kept ever before the minds of the people this first of all prophecies-that the LORD would assume the Human, conquer the hells, and save the world. The literature of the Ancient Church was very extensive. Empires passed away, cities were destroyed, libraries burnt, yet a surprisingly large amount of this literature still remains-sculptured on monuments, stamped on tiles and bricks, and written on papyrus. But all this ancient wisdom is sealed and unintelligible to those who do not know the science of correspondences; for the ancients had a peculiar style of writing. They wrote their books in correspondences-for they considered all other styles of writing as gross and unworthy of attention; they not only composed their religious books in this way, but also those treating of civil and moral topics; they liked to put their wisdom into the form of' historical narratives, and the more closely these cohered and resembled real history the better they were pleased; they delighted to personify abstract truths and qualities, and were accustomed to introduce "such things as wisdoms, intelligences, and sciences" as conversing together. This mode of writing prevailed not only in the Ancient Church, but it was also spread among the Gentiles, and was carried from Asia into Greece, where we find it in many of the fables of mythology. Thus the Ancient Sophi described the origin of intelligence and wisdom by a winged horse, called Pegasus, which with his hoof broke open on a hill a fountain at which there were nine virgins. In this fable the horse meant- the intellectual principle, his wings the spiritual, and his hoofs the ultimate of truth, which is the origin of -intelligence; the virgins meant the sciences, the hill unanimity, and, in the spiritual sense, charity. (A. C. 4966.) We can get- some idea of the extent of the literature of the Silver Age from the literature of some of the nations of later times, who derived all their knowledge from the Ancient Church. It is said that merely the sacred writings of the Persians at one time were so extensive that they covered one thousand two hundred ox-hides and contained two million verses, and were thus fifty times as large as the Bible. The Buddhist canon is four or five times the size of the Bible, and when the commentaries are added the whole amounts also to about two million verses. The sacred text of the Brahmins is about the size of the Buddhist text, and there are, besides, innumerable commentaries and theological treatises. Then there are many different systems of philosophy and schools of thought in India, each of which has a large literature of its own. (See Muller.) But the Ancient Church gradually declined, the common people gradually lost the knowledge of the signification of the ceremonies and images and fell away into idolatry. And the science of correspondences was preserved only among the priests and the highest ranks of the people, and these began to abuse correspondences and became magicians and sorcerers. Thus the Ancient Church sunk into night. The different parts of the Church came to their end in different ways and at different times. The church among the nations about the Jordan was consummated at the destruction of Sodom and Gomorrah. Another part of the Church came to its end when the Jews entered Canaan under Joshua, and the Church in Egypt came to its end when Pharaoh and his host were engulfed in the Sea Suph. Many of the outward ceremonies of the Ancient Church were continued among the Jews; but not so the interior doctrines of the Church. At the coming of the LORD even these external rites were abolished.
KABALA 1884
II.
IN our last we gave examples of numeralistic interpretation, and this is the most generally used method, perhaps because it is the simplest.- But it is only one of the systems. Another in common use is the forming of words from the initials or final letters of a sentence- sometimes of the initials and finals in combination. Thus, in Deuteronomy xxx, 12, we read Mi yaaleh l'lanu haskshamaimah, Who shall go for us into the heavens? The Kabahists would have us believe that this question furnishes its own answer, both as to the means whereby we gain heaven, and the One who will conduct us thither. For the first letters of these words in the Hebrew make the word Milah or circumcision; the finals, the word Y'hovah. Thus the LORD brings men to heaven through circumcision! As an example of the extreme ingenuity by which letters are made to have a recondite meaning, we would refer to one of the many interpretations given to the letter ( ) Beth. This is the initial letter of the first word ( ) B'reshith in the Scriptures, and numberless are the reasons why this letter, the second in the Hebrew alphabet, is given this post of honor. We instance one of them, where the question is settled by the method called Tzuralch or "form"-that is, the shape of the letter is the thing considered. Here the letter ( ) Beth is composed of three straight lines, being similar to a square figure with the vertical line to the left omitted. Now, the letter ( ) Vav resembles a straight line; hence, Beth may be supposed to be made up of three Vavs, and this last letter, or rather the name of this last letter when fully written out, is ( ) or Vav Aleph Vav-and since Vav is the number 6 and Ateph 1, this word ( )- Var represents 6-1+6 or 13. Now, there are three, as Vars above said, in this letter Beth, or, Beth has thrice the numerical value given above, or represents 39. But the words especially attesting the Divine-Unity in Dent. vi, 4, are ( ) Y'hovah Ekhad, The LORD is One, and taking the number represented by each of those letters we have 10, 5, 6, 5, 1, 8, 4, or 39, as above. Hence, the letter Beth symbolizes in an especial manner the Oneness of the LORD, and thus most properly introduces His holy Law. All we can say to this labyrinthine arithmetic is Q. E. D. When we examine an ordinary Hebrew Bible we find some irregularities in the forms and sizes of the letters-certain of them are larger than usual, some smaller,-some inverted. The Rabbis were not willing to admit that these anomalous forms were the result of accident or the carelessness of a copyist, but attributed to them some of the most fanciful reasons. We cite two of them as specimens of Kabalistic astuteness. In Lev. xi, 42, we have, "All things going on the belly [gakhon] . . . ye shall not eat them, for they are abomination." In Hebrew Bibles the letter Var in the word gakhon, rendered "belly," is printed in much larger type than any of the others. Two reasons are given for this peculiarity: First, to call the attention of the reader to the fact that this letter Var, here occurs ring, is the middle letter of the Law. Secondly, to point out, with reference to Gen. iii, 14, the utter abomination of all those reptiles which creep upon their belly. The second instance is the climax of absurdity and profanity. In Ps. lxxx, 14, it is said, speaking of the vine which the LORD had brought out of Egypt, "The boar out of the forest [( ) Miyaar], will lay it waste." In this word Miyaar, the third letter ( ) Ayin, is in the common Hebrew Bibles written above the line, and hence is technically called A yin, "suspended." This letter, not being in its regular place or order, does not necessarily belong to the word in which it is found. It may or may not be part of it, according to circumstances, says the Rabbin. In this case, so long as the Jews obeyed the law, the letter did not form part of this word, but in its place was to be substituted its kindred "guttural" letter ( ) Aleph. This would make the word ( ) M'yor, meaning "out of the river "that is, out of the river Nile. This alters the case entirely; the "boar out of the river" (probably referring to the hippopotamus or crocodile) could not do much harm to Jerusalem, which is an inland city. An aquatic animal could not live for any length out of water; hence, on the land could not prove very destructive. But when the Jews turned away from the law, especially when they became idolators, then ( ) Ayin fell down into the line, became a part of the word over which it hung, and the animal who was to devastate the vineyard of Zion would be a boar of the forest and perfectly free to exercise his purposes of devastation on dry ground. The passage is thus allegorically explained in the Talmudic book Medrash Tehellim, and is simply grotesquely funny-that "pig of the river" is a novelty in zoology, and does not interfere with any sacred idea. But what shall we say of the opinion of Rabbi Bechai? This learned Jewish teacher says (may we be pardoned for even quoting these words of blasphemy!): "The letter Ayin is here suspended because, as is this boar, so are the worshipers of that suspended One." The allusion here is evident; that "suspended one" is the LORD in His final temptation of the passion of the cross. To the mind of the Kabalist the LORD was thus hung on the cross, not as a victor over the hells, but as an object of derision to the hating Jews, of contempt to the crushing Roman, of sneering indifference to the self-conceited Greek. What a picture this is of Jewish hate, which distorts and debases the Word of the LORD to pour contempt on the Word made flesh! Enough has been said on these methods of interpretation. We have by no means exhausted them. There are systems of transformation, inversion, permutation, which might be considered; there is the Aomtic method, the system of figure, Ziruph, Albam, Athbasch, Atbach, and many other strangely sounding names, all descriptive of modes of darkening counsel bywords; in short, knowledge which might have been noted. But of this there is no need; enough has been shown to make manifest the uselessness of all this research, this groping in the dark. The absence of purpose is most manifest in it all, and this, too, some the advocates of the Kabala are ready to admit. In speaking of this subject with the Jewish scholar who gave us that arithmetical interpretation of the most sacred name of the LORD, we inquired of him, 'What is the ultimate meaning of all this mass of conjecture, analysis, and grammar-in a word, what does it prove?" His answer was exhaustive, "As to its meaning, it represents the study and learning of two thousand years; as for what it proves, it shows that we have had some very smart men among us." And this was just it-it was all of the proprium of an utterly literal people on a purely natural plane. It had nothing to do with the head of gold, the celestial good of the Word; nor the silver breast and arms of the celestial truth; it conceived not the belly and thighs of brass, not even the legs of iron; for it meddles not with even natural good or truth; it belongs to the feet alone-partly of iron partly of miry clay. We have alluded to the Kabala being employed in the way of magic to avert disaster and to guard against evil spirits, and this seems to us, with our limited knowledge of the subject, to be the only purpose or end to be attained by it. They attached a mysterious sanctity to the name Y'hovah, not daring to pronounce it, but in speaking, using in its place the new Adonai. Their writings give many instances of the power of this appellation, Hashempharah, or the Glorious Name, as they styled it. In one case, we are told, a Jew in Rome was being led to execution because he refused to sacrifice to Jupiter. On his way, passing an altar where an ox was tied awaiting the ax of sacrifice, he asked of the guards permission to show them how much more powerful was his God than that Jupiter to whom he was asked to render worship. Permission being granted, he stepped up to the animal, and on his whispering in his ear the ox fell dead at his feet. Yet he had but breathed this sacred name, which was so powerful that its mention caused the death of an animal consecrated to Pagan worship. And in the excavations of Babylon and Ninevah, Layard found some proofs of Kabalistic art in a more personal direction. Taught by some system of interpretation, the masters of the science-drew from the words of Scripture methods of incantation. Thus, when a person was infected with evil spirits, a Rabbi would write in the inside of an earthen bowl a warning to the devils to leave the sufferer. This writing, made with some soluble pigment, was then washed out with wine, which the possessed person drank; and the evil spirits departed at once. We regret that we have not a full description of the process-it might be useful now-but the wise men of the Jews carefully guarded the secrets of their trade from the eyes of the vulgar and wrapped up their injunctions to "the spirits" in terms so mysterious and obscure, in other words, so Kabalistic, that the meaning is all lost. We append a translation of one of these inscriptions found on a bowl in Babylon with the hope that someone may be able to tell us the sense of the thing and - how it acts. "V.V.V.V. Beware of evil disease on thee and upon from all evil disease. V.V.V.V. Sorrow and bodily infirmities now and ever. . . . This amulet will deliver you from evil enchanters and from Abdi and Levatta . . . from Shoq and from Nidra, and the sorrows of all the children of Adam. And thy petition shall be in the name of Barakiel, Ramiel, Raamiel, Nahabiel, and Sharmiel . . . will, take vengeance these nine angels will guard you from Abdi, the mighty . . . and Nura. Amen. Amen. Selah V.V.V.V. Beware V.V.V.V. . . . V.V.V.V. Beware from now ever forever. A remedy against enchanters and from Levatta . . . from Asdaeta from Shoq and from Nidra in the name of Bashiel . . . Miel . . . Miel . . . Sharmid, Ashriel . . . ". (The blanks contain words which are undiscipherable, and we may add here that the letter V, so often repeated in sets of four, is the Hebrew Var, which seems to have had some special efficacy in such emergencies.) We are told in the Writings that a spiritual Church could not have been established among the Jews; do we not see why this is so when the Jewish learning and study and religion has culminated in such nonsense and puerility? What a picture does the Kabala give of man's intelligence left to run riot in its own self-exaltation! But it may be said, "After all, do not the Writings teach us that numbers in the Word are significative, and that there are arcana involved in every letter?" Undoubtedly; but then there is a difference between numbers and numerical signs, and between letters, as forming words in which the LORD speaks, and those same words as making numbers for human calculations. The letters are part of the Word in one case; in the other they are simple conveniences designed by the scribes. The Kabala makes the meaning of the Word depend on the numerical value attributed to the letters composing the Word; the Writings admit no such relation. There is a correspondence in the letters Gimel and Daleth, so there is a correspondence on the numbers three and four, which the doctors of the law have said those two letters represent, but while the Kabala establishes a direct relation or a mutual dependence on account of an association its professors have themselves erected, the science of correspondence deals with no such arbitrary assumptions. Thus this science tells us why the letter He was added to Abram's name, making it Abraham; but it does not assign as a reason that the Masoretic scribes say this letter is the same as the Arabic figure 5. But the difference in the two cases is so plain that we need not press the question further than to say there is a wide difference between a science originating in the LORD'S wisdom and nonsense springing from man's self-conceit.
LIFE OF ANIMALS 1884
"THE universal world, with all and singular things in it, exists and subsists from the LORD, the Creator." A. E. 1196. In order that the world may exist and subsist, there are two suns, one spiritual, which is love and wisdom, the other natural, which is pure fire. Every work of creation begins from the sun, which is Divine Love, and is completed by the sun, which is pure fire. From this it follows that in every created thing there is something spiritual from the spiritual sun, which is the cause or soul, and something natural from the natural sun, which is the effect or body, and these two cannot be separated without the destruction of the effect or body. That there is such a union of cause and effect, of spiritual and natural, of soul and body, in the animal kingdom, is abundantly manifested in the many wonderful things which they do in the performance of the uses for which they were created. And since this is so, it follows: that "no one can know the quality of the life of the beasts of the earth, the birds of heaven, and the fish of the sea, unless he knows what is their soul, and what is its quality." We are taught that the souls of animals are natural affections, and that regarded in themselves they are spiritual, for they derive their origin from the sun of the spiritual world. Strictly speaking, they are forms composed of spiritual substances, an are receptive of in- flowing affections; The souls of animals are not, however, composed of interior spiritual substances receptive of spiritual affections, but of exterior spiritual substances such as exist in the world of spirits. These, because the affections there are exterior and relate to the natural world, are called natural. The souls of animals are divided into three degrees receptive of three degrees of affection and know edge thence. Insects, and perhaps fish, have souls receptive of the lowest degree of natural affection. Birds are in - the middle degree and the beasts of the earth, which were created from the beginning, are in the highest. The inflowing life of natural affection which animates the -souls and thence the bodies of animals is from the two general spheres in the world of spirits, which are called spheres of activity. These spheres are formed, one from the combined spheres of the societies of good spirits, and the other from the combined spheres of evil spirits congregated together. These general spheres are in the continual effort to inflow into the natural world, and do inflow and penetrate the interior or more subtle parts of nature so far as there are forms receptive. Such receptive forms are the souls and bodies of animals, and the general sphere of activity flows in according to the form, and from the soul enters directly into the senses of the body and there controls and directs according to the state of the blood and the nature of the sensual impressions. It is because animals are so directed and controlled that their senses are so acute, and especially the sense of smell. Animals must act on the spur of the moment, for this general influx does not give them ideas of thought and thence reflection. It gives them only those knowledges which agree with their affection. It is because, being controlled by this general influx, they do not have thought and reflection that they cannot change the order of their being. The natural affections which form the souls of animals since they are not ruled and governed by influx from a higher spiritual soul, such as man has, do not relate to love to the LORD? and love to the neighbor, but to the love of nourishment, of secure habitation, and of the propagation and care of offspring. They are gifted, therefore, by the inflowing affection only with those knowledges which agree with these affections. Hence it is that they do not live after death, for eternal life is with man from his capacity of loving the LORD, and thus of being conjoined with him to eternity. Such, in general, is the teaching concerning the life and love of animals.
CAESAR AND CICERO 1884
"NOT to purpose to do evil to the neighbor is of Charity."
STUDENTS of history have long been divided into the admirers of Caesar and the admirers of Cicero-into those believing that Caesar crossed the Rubicon as a patriot, and those believing that he crossed as a tyrant. It seems impossible for men to praise one character without disparaging another; and thus the partisans of Caesar have directed the force of their hatred against Cicero. So far as we know, there is no direct teaching in the Writings respecting Caesar. But Caesar cannot be condemned as a traitor to his country and as a tyrant, on the ground that he seized the supreme power, unless we also condemn his nephew Octavius (better known as Augustus), who succeeded to that power and who seems to have carried out the policy of Caesar. If Caesar is to be condemned as an evil man it must be on other grounds than that he crossed the Rubicon. For we are taught in the Writings that Swedenborg spoke with Augustus and that he "was an upright man." (S. D. 4418.) This passage, of course, only throws light upon the character of Caesar by showing that as Rome then was corrupt and vile from the influence of the dead Jewish Church,* a man might be a despot and yet love - - his country and be guided by pure motives. At that time there was no middle ground possible at Rome between anarchy and tyranny. But concerning the character of Cicero we have much information. In Heaven and Hell, n. 322, it is stated: "There are no wise men now like those who lived in ancient times, more particularly in the Ancient Church, which extended over a great part of Asia, and from which religion was communicated to many Gentile nations; but that I might know their peculiar quality, I have been allowed to converse familiarly with some of them. One with whom I conversed was ranked in ancient times among those of superior wisdom, and was consequently well known in the learned world. I conversed with him on various subjects and it was given me to believe that it was Cicero. I knew that Cicero was a, wise man and therefore I spoke with him concerning wisdom, intelligence, order, the Word, and lastly concerning the LORD? Concerning wisdom, he said there is no wisdom but that which relates to life and that nothing else deserves the name. Concerning intelligence, he said that it is derived from wisdom; and concerning order, that it is from the Supreme God, and that to live in His order is to be wise and intelligent. As to the Word, when I read to him a passage from the prophets, he was exceedingly delighted and especially that every name and every expression should signify interior things; and he was amazed that the learned of this day are not - delighted with such a study. I perceived clearly that the interiors of his thought or mind were open, but he said that he could hear no more, because he had a perception of something more holy than he could bear which affected him most interiorly. At length I spoke with him concerning the LORD, saying that He was born a man but was conceived of God; that He put off the material human and put on the Divine Human; and that it is He who governs the universe. To this he replied, that he knew many things respecting the LORD, and perceived in his own manner that the salvation of man was not possible except by the means which I described." (See also A. C. 2592.) In Spiritual Diary 4415, it is added, that Cicero "wondered at the printing types of our, age." Spiritual Diary 4094 probably also refers to Cicero: "A certain celebrated Roman, on being told that it was predicted concerning that LORD that He should come into the world to save the human race, respectfully gave heed. Shortly after he began to be affected by a certain sacred religious trembling which was perceived to extend from the head to the heart, and he remarked that he also knew from the Sybilline looks, as he called them, that some one was to come; but he supposed that the one who should come would rule over the whole world. It was insinuated to him that He was to reign over the universe of beings." These passages show the utter falsity of the position taken by Froude, who insinuates that Cicero agreed with Caesar, who denied openly that there is a life after death. "When a man is dead he ceases to be. He becomes as he was before he was born." "Probably almost every one in the Senate," says Froude, "thought like Caesar on this subject. Cicero certainly did. The only difference was that plausible statesmen affected a respect for the popular superstition and pretended to believe what they did not believe. Caesar spoke his convictions out." The revelations given in the Writings, in regard to the interior quality of Cicero and Augustus, as well as Louis XIV, Gustavus Adolphus, George II, and other historical personages, show the danger of following either the popular opinion or the teaching of critical historians concerning the character and motives of the men of the past. Where revelation is not given, the study of the interior motives governing the actors in history is not likely, in the present state of our knowledge, to prove a profitable branch of history. Let us regard the workings of Divine Providence to bring about Divine ends, rather than the motives which may have guided the petty instruments of Providence. Let our history be a history of deeds rather than of men. * The Church where the Word is, is the heart and lungs of humanity, and when the Church cornea to its end, the effects of its consummation are felt far beyond its bounds.
THE SPIRIT OF THE AGE.
THE real Spirit of the Age is one of indifference and coldness to spiritual things arising from the loves of the natural mind-the love of wealth, of power, of pleasure. This spirit of coldness is known under a number of delusive and misleading names. Some call it "Charity," and excuse their lack of interest in the things of eternal life, by claiming that they believe in good conduct and not in doctrine in man's doing his duty and letting dogmas alone. They are liberal, they say, and progressive. Thus they indulge in cant, and excuse themselves to their con- sciences and to their friends by hiding behind words and phrases. This spirit of the age is everywhere at work softening the asperities of dogmas and dissolving the barriers of creeds. The Old Church does not persecute the New Church, as in former times, but often patronizes it and finds much that is beautiful in its (minor) doctrines. As the attitude of the Old Church toward the New Church has changed greatly,-so, and for a like reason, has the attitude of infidelity and heterodoxy changed toward orthodox Christianity. Infidelity in its various forms no longer inveighs against Christianity, but patronizes it; says pleasant things about, and regards it as one of the noblest, purest, loftiest of superstitions. Here and there, it is true, we see an old-fashioned representative of orthodoxy with all the former rancor and intolerance, or a vulgar, scoffing, ranting infidel. But these are exceptions, and belong to times gone by. The New Church is yet in its beginning, and is in the midst of the former Church and subject to its influence. Hence we must expect to find every false and evil tendency in the Old Church exemplified in the New-and perhaps in a more deadly form. Thus we find an in- creasing number of those who disbelieve in an external New Church. We hear, moreover, much talk about charity-which, however, does not show itself in a higher degree of consideration for the freedom and feelings of others, but in a loud profession of belief in the good of life, and not in truth-as if there were any other road to good but by truth. The attitude of the so-called "liberal" element, which has always existed to a certain extent in the New Church, seems also to have changed of late. As the free-thinkers patronize Christianity, as the Old Church patronizes the New Church, so a portion at least of the "liberal" element has given up fighting the external Church, and under the influence of the spirit of the age, is disposed to patronize it, and say that it finds many good points in it. It holds nowadays that it is quite natural and desirable, and perhaps even necessary, that the believers in the Doctrines should associate together into a general body for mutual aid and sympathy. But the external New Church must be careful not to claim to be more the New Church than are other denominations. Thus everywhere do we find this Spirit of the Age at work; within the Church breaking down its walls and boundaries; without the Church destroying distinctions where distinctions ought to be made. It is the Spirit of the Age, and belongs to the dead Church and not to the New Church. It is not a thing to be cherished but to be guarded against, and each, we think, can find traces of its deadly work within himself.
PRAYER.
PRAYER is an internal turning to the LORD and a kind of offering of the internal man to Him. Thus it is a speaking with God, accompanied with a certain influx into the thought. Not only is God present with man, but man is present with God. The essence of prayer is an entire humiliation before the LORD, an acknowledgment of our own unworthiness and of His infinite perfection, mercy, and love. When He is thus approached, He will ever be near, mighty to save. This is the preparation for him who is in interior truth, and thus prepared, he will be able to conquer in temptation, even against the proud and well armed hosts of Philistia, and yet it will be not he but the LORD? who then conquers, and the consequence of all such combats will be not an increased self-confidence, but an increased self-distrust and a more complete dependence on the LORD and an abiding trust in Him. And this will of necessity be accompanied by a more kind and lenient judgment of others. For, if we see and confess that we ourselves are full of evil tendencies and desires, we will be more ready to pity and to sympathize with others who have fallen in the conflict, especially so long as they show a desire to obey the LORD and to follow Him. The progress of man in regeneration is a continual progress into greater humility and into a disposition to consider others more worthy than he is. The more man advances the more also he continually feels his dependence upon the LORD-that but for His support he would evermore lapse and fall.
Title Unspecified 1884
THE congregations of the North and West Sides, Chicago, celebrated their Christmas Sunday-school Festivals together in the West Side Church. The exercises consisted of services, tableaux, lunch, and games for the younger children.
REV. GEORGE FIELD J. R. HIBDARD 1884
COMMUNICATED EDITORS NEW CHURCH LIFE:-Another of the fathers has passed into the spiritual world. The Messenger of November 28th contains the following: "OBITUARY:-Suddenly, at Orange Park, Florida, Wednesday, November 14th, of typhoid-bilious fever, the REV. GEORGE FIELD, late of Detroit, Michigan, aged seventy-three years." A beautiful tribute to his memory, from the pen of his long-time friend, Alexander Drysdale, appears in the Messenger, December 5th. Statistics of his life therein contained I need not repeat, but I desire to adopt the sentiments of that article, and join in all the expressions of esteem and love it contains, and to add to it some things, which-few, if any others, so well know. My personal acquaintance with Mr. Field commenced in 1843, and continued with more or less intimacy until his departure. For forty years we have labored in the - same or adjoining fields. I knew him well. His adherence to principle was a prominent feature in his character. And he furnishes one of several examples how a faithful minister will be almost sure to suffer for such adherence. He saw the doctrines of the New Church very clearly, and what he saw he believed, and what he believed he practiced. And in the simplicity of his heart he could not see why others who professed to believe as he did should not also do as he did. And his earnestness in this direction not unfrequently appeared to some as an arbitrary spirit seeking to rule. This appearance made it difficult for some to co-operate with him, and was especially offensive to those who had little knowledge and less of the real life of the New Church, but who from their wealth or other causes exerted a controlling influence. In his adherence to principle-Mr. Field was a hero. He may be justly called the father of the New Church in Michigan. But when in his old age, he could not be induced to yield his honest convictions to the dictation of his leading lay brethren "they rebelled against him," and so persistently that finally he felt compelled to leave the people with whom and for whom he had spent his life, and seek a home far away from them. In one of his last sad letters to me, not private, he says: "For a long time past I have felt, and so intensely felt, the conduct of the Society of the New Church in this city [Detroit] toward me as being so hostile to all that I conceive ought to characterize New Churchmen, so unjust and so inimical to all brotherly and honorable relationship, that I have not only felt repelled from any desire to act with them in their repellant as well as disorderly doings, but have felt that there could be no band of conjunction while I recognized and believed in a New Church and they do not, or only in an empty name. . . . I felt disowned, repudiated, rejected. . . . I have felt so oppressed by this state of things that for more than a year past I have decided to leave Detroit and Michigan, where I ought to have remained so long as I lived in this world. In less than two weeks I intend to go to Florida to seek a new home there, then return, and in the spring take my final leave." In another of later date he says: "Both Society and Association have been unfaithful to their trust as stewards of the LORD'S New Church as well as unjust, ungrateful, and unbrotherly toward me personally, in the sacrifices I have made and in the labors I have bestowed at their urgent request to labor in this vineyard, when I had equally urgent requests and solicitations to labor in other places, but I gave up all for Michigan, and now they have brought shame and discredit upon the very name of the New Church here. I desire to get away from it, but will take with me all the pleasing remembrances of the past." Sorrowing and broken-hearted, he sought in a distant home to forget the ingratitude of the Church that he had fostered, and that had now driven him away. Grieved in spirit, he fell an easy prey to the disease of that new climate-a martyr to principle. Dear, noble brother Field I your example of sterling integrity, uncompromising adherence to the truth, though at the expense of home, professed friends, and even life itself, shall not be lost upon your brethren. J. R. HIBDARD.
"MILD FORM OF SWEDENBORGIANISM." G. R 1884
IN the New Church Independent of this month appeared the following:
"The Evening Call, of Philadelphia, says: 'Henry Ward Beecher delivered a remarkable sermon Sunday morning at Plymouth Church, Brooklyn, in the course of which he announced his adhesion to a mild form of Swedenborgianism,' to which the New Church Life, very ill-naturedly responds: 'We presume the "mild form" was just mild enough to be a disavowal of all the essential doctrines of the New Church.' The editor of the Life has no right to 'presume' any such thing. It is pretty generally understood among intelligent New Churchmen who have read his sermons and heard him preach, that Mr. Beecher does hold to some of the essential doctrines of the Church."
The erroneous ideas expressed in the above quoted sentences need a public correction. Every intelligent New Churchman knows that the most fundamental and leading doctrines of the New Church are the Doctrine of the LORD and the Doctrine of His Second Advent; and that, in the exact proportion in which these fundamental doctrines are not known or acknowledged, all other doctrines, and truths of them, are necessarily misunderstood, perverted or distorted. If, therefore, Mr. Beecher, or any other person, does not know or acknowledge these fundamental doctrines, which give tone and character to all other doctrines of the New Church, how then is it possible for Mr. Beecher, or such other person, to "hold to some of the essential doctrines of the New Church"? I never heard or read that Mr. Beecher taught, in any of his sermons or lectures, that the LORD our God can be properly known and approached only in His Divine Humanity, which contains the Divine trinity of Father, Son, and Holy Spirit. We know equally well that Mr. Beecher classes Swedenborg with Luther, Calvin, Wesley, and other founders of different sects, and consequently considers the Writings of Swedenborg as nothing more than human speculations. And if these statements concerning Mr. Beecher are correct, than the presumption that his "mild form of Swedenborgianism was just mild enough to be a disavowal of all the essential doctrines of the New Church" becomes transformed into a - certainty. And such a statement can be made without being ill-natured, because really intelligent New Churchmen know that they cannot judge Mr. Beecher's internal and spiritual condition; nor have they any inclination to do so. But they know equally well that Mr. Beecher, in - all his public teachings, never did come very near any of the essential doctrines of the New Church. There are many teachers and preachers, besides Mr. Beecher, who proclaim sentiments and ideas which, in the ears of New Churchmen, sound like truths of "some of the essential doctrines of the New Church." But such sentiments and ideas, even if culled from the Writings of Swedenborg, or from other collateral works of the New Church, cannot be proclaimed, or heard and accepted, as New Church truths if the Doctrine of the LORD is not accepted and understood; and erroneous ideas concerning the LORD, if fondly and persistently nurtured against the truth, do not only pervert all other isolated and disconnected New Church truths, but- must finally destroy them. The last indicated sad result will finally be the inevitable destiny of every "mild form of Swedenborgianism" that persistently rejects the above cited fundamental doctrines of the LORD'S New Church and sneers at them. How far such a sad result is or will be applicable to Mr. Beecher's "mild form of Swedenborgianism," or to the mild form of Swedenborgianism "taught in so many articles appearing in the New Church Independent," is not a question with which the writer of this, or any other person, has anything to do. But it is charity to point out the danger that is lurking in every one of these mild forms of Swedenborgianism, that every one whom it may concern may take proper notice. Not "Swedenborgianism," but true membership in the LORD'S New Church, must be our aim. G. R. BOONVILLE, MO., Dec. 10th, 1883.
AMERICAN NEW CHURCH TRACT AND PUBLICATION SOCIETY T. S. ARTHUR 1884
EDITORS NEW CHURCH LIFE:-Referring, in your December number, to two recent issues of "The American New Church Tract and Publication Society," you say, "The Tract Society of Mr. Giles' Church in Philadelphia;" and again, "The Tract Society in connection with Mr. Giles' Society." This is a misapprehension which I would like the privilege of correcting. The American New Church Tract and Publication Society is an entirely independent organization, incorporated under the laws of Pennsylvania, and sustained in its work by contributions from all parts of the country. It has no more organic connection with Mr. Giles' Society than it has with any other New Church Society in this city or elsewhere. The following extract from its annual report for 1881 will give a true understanding of its relation to the Church: "The American New Church Tract and Publication Society is not governed in its operations by local, but by general interests. It seeks to act in harmony with all organizations which have for their end the establishment of the LORD'S Kingdom on the earth. The work it does at any time is that which, in the judgment of its Board of Managers, is most likely to serve the best interest of the Church. Its issues of tracts have been for some time almost exclusively confined to Mr. Giles' sermons and doctrinal lectures, because the wide and steadily increasing demand for these sermons and lectures indicated to the Board a line of useful work which it promptly followed. The fact that Mr. Giles' Society offered to take at least one thousand copies of any lecture or sermon by their pastor, which they desired to have printed, was regarded by the Board as a sufficient reason for issuing it as a tract. And it is ready to do the same for any other Society of the Church." This it has done, and will continue to do, charging the same price per thousand tracts that is paid by Mr. Giles' Society. Permit me further to say, that the Tract Society has, up to this time, furnished Protestant ministers and students of theology with over twenty thousand copies of the work on Heaven and Hell, and about six thousand copies of White's Life of Swedenborg. It supplies New Church Missionaries without charge with as many of its tracts and "Pocket Editions" of Swedenborg's smaller works as they can use. These facts will show you that it is not the mere appendage to a local Society, as your reference to it might lead some to suppose, but an independent organization, doing large and important work for the general Church. T. S. ARTHUR, President of the "American New Church Tract and Publication Society." PHILADELPHIA, December 17th, 1883.
FROM LONDON Z 1884
EDITORS NEW CHURH LIFE:-As pleasure is intensified when shared by others, in fact, ought scarcely to be called such when experienced alone, I send you a programme of the very interesting gathering which took place last evening, on the occasion of the "Hundredth Anniversary of the institution of the NEW CHURCH in its outward form." The building in Argyle Square was filled to overflowing by an audience who seemed fully impressed with the solemnity of the occasion, although inward joy would at times find expression in outward demonstration, a little jarring to some minds who consider the Temple of God more honored by silent appreciation. This was an occasion which can never occur again, and as such called forth feelings exceptionally emotional, equally tinged with awe and hope at the thought that at the bi-centenary not one of those beating hearts would be present in the flesh. Our two esteemed leaders, Dr. Bailey and William Presland, ministers, occupied the post of honor, one at each end of the communion table. I cannot in a short letter quote any of the addresses, whose eloquence will no doubt obtain for them well-merited publicity by being printed seriatim, suffice it to say that a telegram from Southport, conveying a sympathetic message, was received by Dr. Bailey before the commencement, and that those more lately departed spirits whose well-known earthly faces one half expected to see within the altar rails were not forgotten. Before I close, let me ask you once more to look at the name David Goyder, in my last letter. It may have appeared, as I wrote it, like Daniel, hence your mistake, though we should hardly be profane in calling him a second Daniel come to judgment. Z. LONDON, December 6th, 1883.
CRITICISM A. B 1884
WE have many hard lessons to learn in this world, but among them all, I doubt if there is any harder than that of minding our own business and letting our neighbors' affairs alone. In this almost irresistible tendency to meddle with others, interior evils find their ultimate and we can only learn the lesson as we put these evils away as sins. In the various forms of meddling-for they are innumerable-lie concealed to a greater or less degree self-exaltation, contempt for the neighbor, and a distrust of Divine Providence. One of the most common forms of interfering with the affairs of the neighbor is that of making ourselves the judges of his conduct and in passing sentence upon his actions, condemning and despising him if they do not suit our ideas of what is right proper. We cannot, indeed live in the world and perform our duties without judging of the moral and civil qualities of our neighbors. Otherwise society would perish. But such judgment with a view to use is far different from the constant stream of petty criticism poured out on society-criticism of actions and peculiarities in themselves of little importance. When we undertake to criticise our neighbors, we rarely condemn the evils of the greatest moment, but we direct our contempt and indignation against the small frailties and weaknesses which lie on the surface of the character, and particularly those which affect our comfort, conflict with our self-love, or which violate some preconceived self-appointed law of propriety. Great faults which do not interfere with our comfort we are frequently disposed to condone, and sometimes even to admire. We are apt to like and admire those whose faults do not jar upon us, who pander to our self-love and self-conceit, and who have the faculty of interesting and entertaining us, while we utterly condemn those who happen to have faults of an externally disagreeable nature. We have little mercy for those who tread on our corns, talk in a boisterous way, wear odd clothes, or are self-conscious or affected. We are especially hard on those who from thoughtlessness chance to violate some of the little conventionalities, of society or who do "outlandish" things, or who neglect to pay us proper attention. Thus when we assume the r6le of judge and jury we condemn ourselves by the unjustness of our sentences. The law which governs us is:-What injures or offends me or my pet ideas is unpardonable, all else is pardonable. Externals are important, internals unimportant. It would he well for us to bear in mind that disagreeable people are not always those least entitled to our respect and that the most evident faults are seldom the most deadly. - A. B.
CUT BREAD DISORDERLY FOR THE HOLY, SUPPER 1884
EDITORS NEW CHURCH LIFE:-It is rather remarkable that the custom of using cut bread for the Holy Supper should prevail in many of the New Church societies, seeing that the Writings plainly inform us that such bread has an abominable correspondence. To one who is acquainted with this correspondence, the sight of such bread used in the holiest act of worship has naturally a very disturbing effect. Were the bread placed upon the table- in cut slices, and afterward broken, there would not be so striking a coincidence, but a frequent custom is to present the bread to the worshiper in the exact form condemned by the Doctrines-" cut into little squares and cubes." Let the Writings speak: . . . "Broken bread, not cut, signifies celestial things; for bread is broken by the lips and teeth, as at first with the hand, before it is eaten, which, because according to nature, therefore celestial things are signified by bread broken."-S. D. 2626. "But bread cut up with a knife is what simulates the celestial and yet is not the celestial, as is the case with everything done by art; wherefore the bread placed before me, because cut up into little squares and little cubes, as it were with knives, signified loathsome pleasantnesses, which are supposed by such as are in loathsome pleasantnesses to be celestial when yet they are infernal." -S. D. 2627. Directly preceding the above numbers, from 2621 to 2625, we are informed what these loathsome pleasantnesses are-that they are the delights of cruelty and. 2U S 4 adultery. Will not some of our ministers, who admit the gross disorder of using such cut bread at the Holy Supper, bring this matter up at the next session of Conference? A LAY SUFFERER.
SANTA CLAUS A. C 1884
EDITORS NEW CHURCH LIFE:-I don't think it is right for New Church people to stuff the heads of their children full of stories and doings of Santa Claus, as the giver of all good gifts during the Christmas Festival. What is the meaning of Santa Claus? It means St. Nicholas, a Saint of the Catholic Church, and as far as I know, a very good, kind-hearted monk, that loved children very much. So far no harm, but the child of the New Church wants to look up to the LORD JESUS CHRIST directly and thank Him for all the good and kind gifts given to him or her by parents, relatives, and friends, on the occasion of the celebration of the anniversary of the First Coming of the LORD. I have no doubt that many New Church people are not aware of the wrong they do by spreading the false notions about Santa Claus. Santa Claus is a Catholic Saint, as said above, and his day-St. Nicholas Day, is celebrated in the Catholic Church December 6th. The Catholics in Rhenish Prussia give gifts to their children on that day in commemoration of that saint. The Christmas festival was celebrated in my younger days in Germany, by the Protestants, by giving gifts to their children; and the idea given to me by my parents was that angels carried these kind gifts to the children as presents from the LORD. The representations of Santa Claus at New Church Christmas Festivals is altogether wrong and should be stopped. J.
THE PAST.
PAST is the old year gone, to add another to that procession of years facing back, stretching away and lost in the eternity of the Past, yet ever joined in an eternal Now. To that oncoming line, the unending Future, scattered over that solemn, receding procession, near us, further and still further, until hidden in the distant twilight, we see our hopes and our fears not always gratified, our hopes not always realized. An autumnal tinge hangs over the past. Perhaps a sigh arises at the memory of some joy, or a quiet smile greets that of a fear, and let us hope that a spirit of kindliness hovers over the memory of past bitterness. Looking back, we see eager strivings, and maybe we see bitter, and sometimes sullen, repinings following; but, as it all fades away, we see the loving hand of our LORD guiding our footsteps away from the pitfalls of evil. As He has watched over our lives in the past, why not cheerfully trust to His care for the future? O fretful and complaining mortals! A. C.
Title Unspecified 1884
"IN so far as any one does not shun evils because they are sins, he remains in them."
Title Unspecified 1884
THE Societies in Boston Highlands, Cincinnati, and Orange, have recently held fairs or bazaars, which have proved very successful.
Title Unspecified 1884
THE schools of the Academy of the New Church closed for the Christmas vacation an Friday, December - 21st, to reopen Monday, January 7th.
NEWS NOTES Various 1884
NEW CHURCH LIFE. A MONTHLY JOURNAL TERMS:-One Dollar per annum, payable in advance.
All communications must be addressed to Publishers NEW CHURCH LIFE, No. 1502 Mt. Vernon St., Philadelphia, Pa.
PHILADELPHIA, JANUARY, 1884.
OBITUARY.-At Mount Auburn, Cincinnati, December 14th, ALFRED FRANKLIN ALLEN.
OBITUARY.-At Newtonville, Massachusetts, December 7th, 1883, MRS. EMILY CARTER, aged eighty-one years.
OBITUARY.-At North Adams, Massachusetts, ELIZABETH S., widow of the Rev. Solyman Brown, aged seventy-two years.
THE REV. ADAMS PEABODY is acting as a New Church missionary in Southern Arkansas, near the border of Louisiana.
THE young people of the Toronto Society have started a manuscript paper, the Endeavor, which is to appear every other month.
THE REV. J. E. BOWERS has just finished a missionary tour through Michigan. He spent a week in Almont, preaching a number of times.
THE REV. A. O. BRICKMANN is making a missionary tour through the South, under the auspices, we understand, of the Southern Missionary Society.
IN the sixth lecture of the series on the "End of the World," Mr. Potts announces that the present course will be succeeded by one on the "New Church."
THE late Mrs. Brotherton, of England, has bequeathed her collection of Pompeiian views, relics, and specimens to the Urbana University for an Historical Museum.
THE Social Club of the Advent Society of Philadelphia has begun a "Budget," a sort of informal manuscript periodical, to be read at alternate meetings of the Club. The first number, the only one that has yet appeared, was quite successful.
THE Providence Society has decided to leave all the social life and enjoyment to the young people, and has formed a "Social Life" committee consisting of three members of the Church, three members of the young people's society, together with the pastor as chairman.
THE REV. DR. HEBBARD has just returned from an extended tour through the eastern part of Pennsylvania-visiting Harrisburg, Carlisle, Lewistown, Renovo, Milroy, Tyrone, Utahville, and other places, and delivering a number of lectures and discourses. In a few weeks he will again start out.
THE work of the Orphanage Department of the Academy of the New Church is going forward. A number of contributions and expressions of sympathy have been received from various places. We would suggest that it might be well for societies interested in the work to take up collections from time to time in its behalf.
THE Society at Pomeroy and Middleport, Ohio, having greatly prospered under the pastoral charge of the Rev. Dr. Kirk, have engaged his services for another year, beginning January 1st, 1884. The parish school taught by Dr. Kirk is making good progress and numbers over twenty pupils.
THE Swedenborg Library and Tract Society, of San Francisco, recently held its third annual meeting. This Society has established a New Church in San Francisco which contains many rare and valuable books, and a depository where New Church books are kept on sale at New York prices. During the past ear the sales have amounted to one hundred and forty dollars, at least one half of which being for the Writings themselves.
AT his last visit, December 2d, the Rev. A. O. Brickmann organized the German New Churchmen of Newark, New Jersey, into a regular society, which is soon to make application to join the general body of the Church through the New York Association. The eighteen members of this new Society all come from the Baptist Church, their attention being first directed to the Doctrines by a series of attacks upon the Church by the Rev. Mr. Schlipf, a Baptist minister, which appeared in the Sendbote.
CALENDAR 1884
1884 PLAN FOR READING THE WORD AND THE WRITINGS. Price, 5 cents. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
WRITINGS OF CHURCH 1884
A. S. and P.S. Arcana Coelestia. 10 vols. $6.00. Apocalypse Revealed. 2 vols. 1.20 True Christian Religion 1.00 Conjugial Love .60 Miscellaneous Theological Works .60 Heaven and Hell .50 Divine Love and Wisdom .50 Divine Providence .50 Four Leading Doctrines .50
When sent by mail, the following sums must be added to the above prices for postage: T. C. R., 24 cents; A. C., 18 cents per vol.; A. R., 15 cents per vol.; C. L., 15 cents; M. T. W., 16 cents; H. and FL, 15 cents; D. P., 11 cents; D. L. W., 8 cents; F. L. D., 10 cents. For sale at the BOOK ROOM OF THE ACADEMY OF THE NEW CHURCH, 110 Friedlander Street, Philadelphia.
AUTHORITY IN THE NEW CHURCH R. L. TAFEL 1884
Price, $1.50. For sale by the Academy of the New Church, 110 Friedlander Street, Philadelphia, Pa.
NEW CHURCH LIFE 1884
Bound volumes for 1881, 1882, 1883. Price, $1.25 each. For sale at the office of the NEW CHURCH LIFE, 1802 Mt. Vernon Street, Philadelphia.
HEBREW BIBLE 1884
Vienna Edition. Roan Binding. $2.00 each. For sale at Book Room of Academy of New Church, 110 Friedlander Street, Philadelphia.
Latin Reprints of the Writings; A full supply at low prices for sale at the Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
WORDS FOR THE NEW CHURCH 1884
Vols. I and II, handsomely bound in cloth. Price, $3.00 each. Single numbers, 50 cents each. For sale at the Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
PATENTS 1884
MUNN CO., of the SCIENTIFIC AMERICAN continue to act as Solicitors for Patents, Caveats, Trade Marks, copyrights for the United States, Canada, England, France. Germany, etc. Hand Book about Patents sent free. Thirty-seven years experience. Patents obtained through MUNN & CO. are noticed in the SCIENTIFIC AMERICAN the largest, best, most widely circu1ated scientific paper. $3.20 a year Weekly. Splendid engravings and interesting information. Specimen copy of the SCIENTIFIC AMERICAN sent free. Address MUNN and CO., SCIENTIFIC AMERICAN Office 281 Broadway, New York.
EDITORIAL NOTES Editor 1884
NEW CHURCH LIFE
PHILADELPHIA FEBRUARY 1884 THE Pittsburgh Dispatch, of January 28th, contains an extended report of a sermon by the Rev. John Whitehead, on Spiritual Sight.
Title Unspecified 1884
THE remaining volumes of the Spiritual Diary have been given into the hands of the Rev. Mr. Buss for careful revision of the translation. It is a matter of regret that the volumes already published were not also revised.
Title Unspecified 1884
A VERY favorable review of the work on the Brain appeared a short time ago in Brain, a quarterly published by Macmillan. It is a most fortunate circumstance that the work has been so well received by that periodical. A NUMBER of articles in opposition to the recent action of the Allentown Society in unanimously recalling its resignation from the General Church of Pennsylvania have lately appeared in the Allentown Item. Some of these articles, we regret to say, are decidedly bitter and personal in tone. THE Neukirchenblatter, the New Church semi-monthly periodical of Germany, which for a number of years has been successfully conducted by Mr. Mittnacht, of Frankfort, has issued its farewell number. In his last words to the subscribers the editor states that he is about to make an extended Eastern tour, after which he purposes visiting America.
Title Unspecified 1884
THE Calendar, or Plan for Reading the Word and the Writings, this year differs from the previous Calendars by providing for but one daily lesson instead of two, and by the shortness of the lessons indicated. In both respects this seems to be an improvement, as time is thus left not only for meditation and prayer but for independent reading.
Title Unspecified 1884
DR. TAFEL is at present hard at work preparing the notes for the remaining parts of the Brain. We can scarcely form an idea of the enormous amount of reading and digesting necessary. Dr. Tafel has to go outside the text-books and explore the anatomical and physiological literature of the world for himself. He spends many days at the British Museum at this work.
Title Unspecified 1884
A NUMBER of members of the Presbyterian Church in Mifflintown, Pa., have recently been arraigned before "the Sessions" accused of the sin of dancing. Our authority, a newspaper dispatch, does not give the culprits' defense, but says that one of them accused the minister of "playing social games of cards." It will be a nice question for the stern Presbyters to decide which of the two sins is the blackest. They might also, while about it, give the rating of theatre going. These three sins appear to be the only ones of which those in the orthodox fold are ever guilty.
Title Unspecified 1884
THE following, from Reminiscences of a Pioneer, No. 20, published in the Messenger, respecting the religions belief of President Lincoln is of great interest: "Mr. Lincoln was not a member of any of the various sects or Churches. A very few knew why. He was a religious man, a very conscientious man, and his conscience was formed by the Ten Commandments and the Word of God, which, in private, he read much. His views concerning the LORD JESUS CHRIST as God manifest, and concerning the Sacred Scriptures and the life they teach . . . were largely formed and influenced by the Writings of Swedenborg, furnished him by his friend, Mr. I. S. Britton, about the year 1842 or 1843."
Title Unspecified 1884
IF the shepherd-Bishop, Saint Spiridion, were now with us, he would have ample occasion to renew in substance his rebuke to the celebrated "progressive" preacher at Cyprus, who in quoting from the Gospels changed the homely word "bed" (krabbaton) into the more elegant "couch" (skimpous). "What! are you better than He who said 'bed,' that you are ashamed to use His words?" In these days there are many who think that they can improve on the Word. We have Sunday-school manuals, for instance, according to which the stories are not to be given in the words of the Bible, but are to be told by the teacher in her own words in - order to make them more interesting, notwithstanding the LORD Himself wrote the letter of the Word for children and for the simple. Then there are those who are unwilling that the apparently crude and unpolished language of the original should be rendered literally into English, but who wish it improved and put into idiomatic English; there are those who have an exalted reverence for King James' Version, not because they consider it a faithful rendering of the LORD'S words, - but because of its beautiful English. Let such remember the words of Spiridion: "Are you better than He who said 'bed,' that you are ashamed to use His words?"
Title Unspecified 1884
THE Rev. R. Heber Newton is again in trouble, or, more correctly, the Episcopalian Church authorities are in trouble on his account. He was engaged in a course of lectures on "the Bible," and some of the New York newspapers-either because their Christianity was shocked or because they wanted a sensation-made an outcry - and the Bishop was compelled to politely request Mr. Newton to discontinue the course. This he did in "the most honorable and courteous manner" and from a sense of loyalty to his ecclesiastical superior. Not to disappoint his hearers, he gave his views on the Incarnation instead of the suppressed lecture. Said he: "It is as old as true religion, as old as the instinct of divine light in man and since the round, full orbed Incarnation of Christ, the Incarnation is still going on. What did the Reformation mean, if not that Christ came again in the monk Martin?" The first period is a splendid specimen of "new theology." What it means no one knows, not even, we venture to assert, Mr. Newton himself. But their fogginess is the corner-stone of the new theology, anything clear or definite being sectarian. The second clause is clearer, and evidently means that every man who makes a stir in the religious world is Christ. Christianity is making wonderful strides toward the spiritual west truly.
LIBERAL PAGANS 1884
WE live in a broad and liberal age, they tell us-in a charitable, magnanimous age. But people are wont to forget that it is not the only such age that the world has seen; for there have been many periods in which men have been disposed to give up quarreling about dogmas-and to stop thinking much about them too. Indeed, we think it will be found on examination that a certain "charity" in regard to doctrinal differences always overshadows the land at the time of the decline and consummation of a Church. Taking into consideration the fact that physical violence is less frequent now and that men have mutually agreed to refrain from hurting one another-it being more comfortable thus- the Christians of to-day are not more liberally and "charitably" disposed than were the old Romans at the beginning of the first Christian Church. They had little objection to Christianity or any other form of religious thought, and were willing to admit that there was truth in all. The Christians brought persecution on themselves by what some nowadays might regard as bigoted and fanatical conduct. They made themselves conspicuous and, as perhaps some now might say, ridiculous by preaching out in full rigor certain unpleasant and unpopular doctrines. If they had said that Hercules-or some hero-had come upon earth no offense would have been taken, but they persisted in proclaiming that the LORD, the Messiah, had come, and that without Him none could be saved. This and many other peculiar doctrines which were calculated to arouse prejudice, and which might have been kept in the background, were preached openly, and no remonstrance, friendly or unfriendly, could prevent it. Thus to provoke opposition would nowadays be considered doubtless as very injudicious. The Romans had little doctrinal objection to Christianity. They were willing to admit the God of the Christians among the number of their deities, and actually on several occasions placed His image among those of "the other gods;" but they objected to the "narrow-mindedness and bigotry" of the Christians, who were not content with what seemed their rights, but claimed to be the only religion and their God the only God-and proclaimed in a most "troublesome and fanatical" manner that all other deities were demons or had no existence. They remained away, too, from the sacrifices and feasts, and refused to worship the deified emperors, all of which was, in the eyes of the Romans, "extreme" and "narrow and subversive of all true order. After numerous warnings that the Christians must not claim theirs to be a religion to the exclusion of other religions and their God to be God to the exclusion of other deities, these Pagans, "broad and liberal" as they were, naturally became enraged at the arrogance and pretensions of the feeble little sect of Christians, and undertook to stamp Christianity out. But, like all other attempts of exasperated "liberality" to crush out "narrow-minded" truth, this attempt lamentably failed. The more the Romans persecuted the more the new religion grew. Thus does history ever repeat itself.
VARIETY 1884
THE young man is often heard to exclaim, "Variety is the spice of life," and he plunges headlong into a whirl of excitement. From one new sport he rushes to another; one new novel is rapidly perused to make way for another; one social song is soon forgotten for one more recent; from one pretty face he passes to another. He is always on the alert for something new, something different from the ordinary. Regarded in itself, this love of variety is rather good than evil. But it is external. When a man persists in it, he makes this external love the ruling love of his life, and thus, setting it above more interior or spiritual loves, it becomes evil. In its worst form it becomes the lust of variety, treated of in Conjugial Love, 506-510. Like all external loves, the love of variety had its origin from an internal love. There is an internal and good love of variety. But this finds its delight not in the variety of generals, but in that of the particulars of a general. A person of uncultivated taste, fond of variety, will take a portfolio of fine etchings or engravings, and- glancing cursorily at each picture, will soon have run through them all. A lover of art will devote more time to one plate than the other did to the whole collection, but he will study it and find greater delight in the various particular beauties of the one plate than the other did in the whole collection. On the spiritual plane, the great mass even of the New Church prefer sermons, lectures, and articles that present a variety of spiritual subjects on a more external plane. But they who suffer themselves to be led away from the merely external love of variety find a much more interior delight in learning the particulars and therefore interior truths of any one subject. The naturally minded man grows restless under a series of sermons expository of one text-the spiritually minded delights therein. The natural love of variety, finally, found its expression in the numberless gods and goddesses of Greece and Rome, and in the triumvirate of Christian Gods with the attendant swarm of saints in Babel. The spiritual love of variety is beginning in the New Church, and will find an eternal source of interior delight in the contemplation and love of the infinite varieties in the one only God, the LORD JESUS CHRIST, in whom "Infinite things are distinctly One" (D. L. W. 17), and who has manifested Himself in the infinite things of the Word as now opened in the Writings of the New Church.
Title Unspecified W. H 1884
FROM the Ancient Churches, the signification of horse, that it is the understanding, was derived to the wise ones round about, also into Greece. Hence, they held when they described the sun, where they placed the god of their wisdom and intelligence, that they attributed to him a chariot and four fiery horses. And when they described the god of the sea, because by the sea are signified the sciences, which are from the understanding, they also gave him horses. And when they described the rise of the sciences from the understanding, they conceived of a winged horse, who, with his hoof broke open the fountain, near which were nine Virgins, who were Sciences; for from the Ancient Churches it was known to them that by a horse is signified the understanding; by wings, spiritual truth; by a hoof, the scientific from the understanding, and by a fountain, doctrine from which- are the sciences. By the Trojan horse nothing else was signified than something artificial from their understanding to destroy walls. To-day, indeed, when the understanding is described, from a custom received from those ancients, it is customary to describe it by a flying horse or Pegasus, doctrine by a fountain, and the sciences by virgins, but hardly any one knows that a horse in the mystic sense signifies the understanding, still less that those significations were derived from the Ancient Representative Churches to the Gentiles."- W. H. 4.
SOUL AND BODY OF ANIMALS 1884
IN our January number we gave a general idea of the Life of Animals. We propose in this number to give more in detail, and from the Writings themselves, the teaching concerning the intimate connection of spiritual and natural (i. e., of soul and body) in all created things, and especially in the animal kingdom. No created thing can exist on the earth without something spiritual from the spiritual sun joined with something natural from the natural sun. One is the cause, the soul or life; the other is the effect, the body, the life in operation. This is fully taught in the following from the Apocalypse Explained: "Now something is to be said concerning the life of animals and afterward concerning the soul of vegetables. The universal world, with all and singular things which are in it, exists and subsists from the LORD, the Creator of the Universe. There are two suns: the sun of the spiritual world and the sun of the natural world. The sun of the spiritual world is the Divine Love of the LORD; the sun of the natural world is pure fire. From the sun which is Divine Love every work of creation begins, and by means of the sun which is fire it is completed. All that proceeds from the sun which is Divine Love is called spiritual, and all which proceeds from the sun which is fire is called natural. The spiritual from its origin has life in itself, but the natural from its origin has nothing of life in itself. And because from those two fountains of the universe all things which are in both worlds exist and subsist, it follows that the spiritual and the natural are in all created things in this world, the spiritual as the soul and the natural as the body, or the spiritual as the internal and the natural as the external, or the spiritual as the cause and the natural as the effect. That those two cannot be separated in anything whatever is known to every wise one, for if the cause is separated from the effect the effect falls to pieces; if the internal from the external, the external falls to pieces, similarly as if the soul from the body. That this conjunction is in the singulars, yea, in the most singulars of nature, is not known. "That it is not known, is from ignorance concerning the spiritual world, concerning the sun there and concerning light and heat there; and also from the insanity of sensual men, because they ascribe all things to nature and rarely anything to God except creation in general; when, nevertheless, there is not given in nature the least thing, nor can the least thing be given, in which there is not a spiritual. That it is in all and singular things which are in the three kingdoms of nature and how it is in them will be said in the following: "That the spiritual and natural are so united in all and singular things of the world as is the soul in all, and singular things of the body, or as is the efficient cause in all and singular things of the effect, or as the internal producing in all and singular things of its product, may be illustrated and confirmed from the subjects and objects of the three kingdoms of nature, which are all things of the world. "That there is such a union of the spiritual and natural in all and singular the subjects and objects of the animal kingdom is manifest from the wonderful things which have been observed in that- kingdom by learned men and societies, and have been left to the scrutiny of those who investigate causes. "It is commonly known that animals of all kinds, great and small, as well those that walk and creep upon the earth as those that fly in the air and those that swim in the waters, know from somewhat innate and insituated, which is called instinct and also nature, how their species is to - be propagated, and how after birth or coming forth the young are to be educated, how and from what aliment they are to be nourished. They know also their foods from sight, odor, and taste alone, and where they are to be sought and collected; then also they know their habitations and dens. They know also where their companions and like are from hearing their sounds, and also they know from the variation of the sounds what they desire. The knowledge of such things regarded in itself is spiritual, likewise the affection from which it is. Their clothing is from nature, and also production is through it. "Moreover, an animal is altogether similar to man as to the organs, members, and viscera of the body, and as to their uses. Animals as well as man have eyes, and thence sight; ears, and thence hearing; noses, and thence smelling. They have a mouth and tongue, and thence taste and also the cuticular sense with its variation everywhere. And as to the interiors of the body, they have similar viscera. They have two brains, they have a heart and lungs, they have a stomach, liver, pancreas, spleen, mesentery, intestines, with the rest of the organs of chylification, sanguification, and repurgation, besides organs of separation and organs of generation. They are also similar as to nerves, blood-vessels, muscles, skin, cartilages, and bones. The similitude is such that man, as to those, is an animal. That all those with man have a correspondence with societies of heaven is shown in many places in the Arcana Coelestia. Consequently it is similar with animals. From which correspondence it is manifest that the spiritual acts into the natural and puts forth its effects by means of it, as the principal cause by its instrumental cause. But these are only general signs testifying conjunction in this kingdom."-A. E. 1197. The above teaching is a most important one and cannot be too fully impressed on the minds of New Churchmen. There is not the least thing in nature, nor can there be the least thing, in which there is not a spiritual; not a single animal, plant, or mineral which does not derive its existence from a spiritual soul. The very clothes we wear, the food we eat, the chairs we sit on, yes, the least clod of dirt in the street, is the outward presentation of an internal cause or soul. Can we then study the sciences and pass over this spiritual internal as if there were no such thing? If we do, they will be to us mere forms, dry, almost useless, bones. That there is a spiritual or soul in the animal kingdom is clearly shown to the spiritual man in the above numbers. In the following the signs of this soul and its operations are given more fully. "Particular signs, similarly testifying, are still more abundant and more manifest. They are such with certain species of animals that the sensual man, who does not think except in material things, compares those things which are with beasts with those things which are with man, and, from infatuated intelligence, concludes that they have a similar state of life even after death, saying, if he lives they live, and if they are to die, he is to die also. "The signs testifying and still infatuating the sensual man are that with certain animals there appears a similar prudence and astuteness, as similar connubial love, a similar friendship and, as it were, charity, a similar probity and benevolence-in a word, similar moralities which are with men. As, for example, dogs, from a genius innate in them, as if from something natural, know how to act the faithful guardian; from the transpiration of their master's affection they know, as it were his will. They follow him from a perception of the habit of his footsteps and garments. They know their quarters, and they run to their homes, also, through devious ways and through dark woods, and other similar things from which the sensual man judges the dog to be knowing, intelligent, and wise, which is not wonderful when he ascribes such things with them and also with himself to nature. It is otherwise with the spiritual man: he sees that there is somewhat spiritual which leads, and that this is united to the natural. "Particular signs, also, are that birds know how to build nests, to place eggs therein, to incubate them, to hatch young, and afterward, from love, which is storge, to provide for them heat under the wings, and food from the mouth even until they are clothed and have wings, when, also, they are of themselves in all the knowledge of the parent from the spiritual, which is their soul, from which they provide those things for themselves. Particular signs, also, are all things which are in the egg. In it there lies hidden the stamen of a new bird, and round about every element serving for forming the foetus, from the beginning in the head even to the full contexture of all things of the body. Can such things be provided by nature? for this is not only to produce, but also to create, and nature does not create. What has nature in common with life, except that life is clothed by nature and goes forth and appears in form as an animal? "Among the particular signs testifying the same are also vegetable worms, which, when they undergo metamorphosis, surround themselves as with a uterus and are re-born, in which they are turned into nymphs and chrysalises, which, after exact work and time, are turned into beautiful butterflies and fly into the air as into their heaven, where they play, companion with companion, as husband with wife, and they nourish themselves from odoriferous flowers and lay eggs, thus providing that their species live after them. The spiritual man sees that this is emulous of the re-birth of man and a representation of his resurrection, and thus spiritual. "Signs still more manifest are conspicuous with bees, with whom there is a government [similar] to the form of government with man. They construct for themselves little houses of wax according to the rules of art in series, with commodious ways for passing, and they fill them with honey from flowers. They set over themselves a queen, from whom as from a common mother from whom the progeny is to come. She dwells over her people in the midst of satellite bees, who, when she is to bring forth, follow, and after them a promiscuous crowd, thus going from one cell to another, and in each one she places a little egg; thus continually, until the matrix is empty, and then she returns to her house; and this she does again and again. Here satellites, who are called drones, because they serve no other use than so many domestics of one mistress and perchance inspire her with somewhat of amatory desire, and because they do not labor, are judged useless, and for this reason, and lest others, are drawn out and deprived of their wings. Thus they invade and consume the labor and work of the their community is purged of slothful members. "Then afterward, when a new progeny grows up, with a common sound which is heard as a murmur, they are commanded to go forth and to seek for themselves a home and nourish themselves. They go forth also and gather themselves into a swarm and institute similar things in a new apiary. These and many other things which observers have seen and published in books are not dissimilar to governments which are instituted and ordinated in kingdoms and republics by human intelligence and wisdom according to the laws of justice and judgment. Then that, like men, as if they knew that winter is to come, for which, lest then they die of hunger, they gather food. Who can deny that such things are from a spiritual origin? Can similar things therefore be given from any other origin? "All those things are to me arguments and documents of the influx of the spiritual into the natural, and I wonder how such things can be arguments and documents of the operation of nature alone, as they are with certain who are infatuated from self-derived intelligence." -A. E. 1198. From the clear teaching of the above passages, the intimate connection of spiritual and natural, of soul and body, of cause and effect, in the most minute things of nature, must be plainly manifest. And it follows thence, as the only logical conclusion, that nature cannot be understood by the mere examination of effects of body, of matter, but that if we would understand the vast and wonderful representation of Humanity in which we live we must have a knowledge of the soul, of the internal spiritual cause, and see it in its effect in the body as presented to the natural sight. And hence the teaching of the next number comes to us with greater fullness from what has already been presented. Its teaching is as follows: "No one can know what is the quality of life of the beasts of the earth, the birds of heaven, and of the fish in the sea, unless he knows what their soul is and what is its quality. That every animal has a soul is known, for they live, and life is soul; wherefore, in the Word also, they are called living souls. "That the soul in its ultimate form, which is corporeal, such as it appears before the sight, is the animal cannot be otherwise better known than in the spiritual world. For in it similarly, as in the natural world, are seen all kinds of beasts, all kinds of birds, and all kinds of fish in such similar form that they cannot be distinguished from those which are in our world. But the difference is, that in the spiritual world they exist apparently from the affections of angels and spirits, so that they are appearances of affection. Wherefore they disappear as soon as the angel or spirit goes away or his affection ceases. Hence it is manifest that their souls are from nowhere else. Consequently as many genera and species of animals are given as there are genera and species of affections." That the affections which are represented by animals in the spiritual world are not interior spiritual affections, but that they are exterior spiritual, which are called natural, will be seen in the following: "Then, also, that in any beast there is not given a hair and thread of wool; in any bird, not a stamen of a feather and of a plume; and in any fish, not an apex of a scale and of a fin, that is not from the life of their soul, thus that is not from a spiritual clothed with a natural."-A. E. 1199. If, then, we would know animals, we must know their souls; if we would know mankind, we must know the - varied affections that animate and direct mankind; if we would make the knowledge of -zoology of use, we must see the varied human affections as they appear represented to sight and touch in the bodily forms of animals. This done, the study of zoology will become a living study, establishing and making firm in ultimate form the spiritual truths within. But this will appear more manifestly as we proceed with the teaching from the Writings.
Title Unspecified 1884
THE REV. F. GORWITZ intends to establish a New Church monthly paper in Germany, to take the place hitherto held by the Neukirchenblatter.
PENTVILLE 1884
II. PENTVILLE appeared at its best this sunny summer morning; its trees in all the glory of June foliage; its flowers, roses, and honeysuckles trying to eclipse the rainbow in variety and profusion of color, while flinging abroad in reckless abandon their delightful odors; its birds, little sinners, breaking the Sabbath with their mad songs of joy, and its people arrayed in their. "Sunday clothes" wending their way to church. In Mr. Collison's house everything was in readiness for the usual Sunday morning services. All the windows of the large parlor, and they were on three sides of the room, were opened, letting in floods of light and sunshine. The chairs were arranged in a semicircle facing a table on which was the Word. Mr. and Mrs. Drum were the first to arrive. Mr. Drum made it a point always to attend New Church services in preference to the services in "other churches." He had strong "views" on many points, set his face sternly against re-baptism, and was at times apt to see in the priesthood a danger to spiritual liberty and to think that it would be better were they employed in some "useful occupation." He believed that each New Churchman was fully competent to "spread the glad tidings." He had little faith in any form of Church literature save tracts. "Our periodicals," he was wont to say, "are of little use; they are too much given to discussion and controversy or to dry essays. Swedenborg is too tedious and prosy; people won't read him, and until his books are rewritten in condensed and popular style we must depend on individual efforts and popular tracts for spreading the doctrines. One of Dr. Tumbleston's tracts are of more value than anything else. Why, sir, I gave one of them to Mr. Malone, a strict Catholic, and he told me he thought that what it contained was very beautiful and that no Catholic could object to it, and the same answer is made by all other sectarians on reading these tracts; they find nothing in them that they object to. That, sir, I call spreading the doctrines." Mr. Watkins was the next arrival; his wife was a devout Methodist, and was very much scandalized when her husband was baptized into the New Church by Mr. Perkins. "Just as though you were a baby or a sinner whose soul had not been saved already," she had exclaimed, and he replied, "Mebbe I am." He was a tall, slim, and rather ungainly man, fond of reading, a good listener, but a poor talker. Often when his opinion was asked on a point of doctrine in dispute he would reply, Somehow or other when I'm alone with the Writings I can see this clear enough, but when you all get to talking I kind o' get confused like and see nothing," and with this innocent bit of irony would relapse into silence. Closely following Mr. Watkins came Mr. and Mrs. Dollneer. Her strong point in religion, and one on which she was very fluent, was living the truth. "I don't wish to speak for my neighbors, but for my part I know that I already have more truth than I fully live, and until I can put in practice that which I know, I ask, What is the use of getting more? and I'm quite sure there are some people I know who would be better if they would learn less and practice more." Mr. Dollneer always believed as his wife did. The remaining member of the Society and the last to arrive was Mr. Glimme. He "accepted" everything that Swedenborg had written, or thought he did, and a great deal more besides. "Sir, the great Swedish Seer was a harbinger, a forerunner, a sort of John the Baptist. His mission was to open the Spiritual degree, and he did it, sir, grandly. But, sir, the Celestial-Ah!, here he would close his eyes and smile and shake his head, as though to say, "It's too much for your state to bear." Mr. Glimme was a small man and a twitchily nervous one. He had "investigated the phenomenon of spiritualism" and had had some strange and wonderful experiences, and hinted at some day startling the world with revelations hitherto undreamt of. In the meantime he took pleasure in confirming the truth of the New Church: "It is all true," he would say," I know it from what I have seen and felt" All these members of the Society were pleasantly received by Mr. Collison and his family, and after all were in their customary places, he walked over to the table where the Word lay and was about to begin the service when the door-bell rang again. In obedience to his look, Julia arose and went to the hall door. She soon returned followed by a well-dressed man who looked to be about thirty and who was a stranger to all present. Julia said, glancing at the card she held, "Father this is Mr. Rawlins." Mr. Collison came forward, and, shaking hands with the stranger, said: "Mr. Rawlins, I am glad to see you and you are welcome." There was no lack of genuine hospitality in the tone, and yet there seemed to be an inquiry in it too. Observing this, Mr. Rawlins said: "I am a stranger to you all, I arrived in Pentville late last night and learned this morning quite accidentally that there was a New Church Society here, and being a member of the Church, I very gladly hastened here." On hearing this, Mr. Collison seemed to beam with pleasure, and, shaking hands again, said: "I am glad, I am happy, to meet you. It is a rare thing for us here to meet with our brethren from other p laces." After introductions and welcome from the others, Mr. Rawlins was given a chair in the circle, and as he sat down he said: "This is like finding an oasis in a sandy desert. I had not the least idea, when I arrived last night, there was any of the Church here." Mr. Drum smiled as he said, "We not only have this little handful here assembled, but two very large and flourishing congregations besides." "Indeed!" exclaimed Mr. Rawlins. "Yes, sir, the Methodists have over three hundred and the Baptists nearly as many." "Yes, I see," replied he, in the tone of one enlightened. No one noticed this tone except Julia, and she flashed a look on him from her dark eyes-a look partly of inquiry and partly of reproof. She was puzzled to know the real meaning of what it was that he saw, and a little indignant that he should see what he did, without knowing why she was indignant, and during the services which now followed she kept a covert watch on him. She saw that during the opening part he was very attentive and she thought devout, at which she was somewhat mollified. During the reading of the sermon she again - noticed a change. "He does not believe what he hears," thought this fair young critic, and again she became indignant. He was unconscious of this scrutiny, though he did occasionally let his eyes wander to the faces of the others present, and they always rested longer on Julia than on the others. The last time he did so he. looked at her longer than usual, and she put a stop to it by slowly turning on him the light of her dark eyes, whereat he quickly returned his to the reader and flushed in the slightest manner at the thought of his rudeness. At - this Miss Julia's opinion of him again improved. It is true that she had scanned him much the closer, but then women have the gift of doing such things without seeming to pay the slightest attention. The services concluded, Mr. Drum said, "That was a fine sermon, sir, a fine sermon." "Yes, I liked it very much," replied Mr. Collison. "It was good and lovely," exclaimed Mrs. Dollneer. "That it was," said her husband, "and I feel better satisfied with myself for hearing it. It sends one home in a good state." Mr. Watkins, who throughout the reading had sat with his long legs crossed, here rubbed his chin and glanced at Mr. Dollneer. Nearly all present had more or less eulogistic comments to make. Mr. Rawlins listened attentively, but said nothing until Mr. Collison asked him for his opinion. He laughed slightly and replied, "You all seem to like it so well that I hardly care to give my views. "Do not be afraid. We will take what you say in the spirit in which you utter it." "Well, then, it struck me that that sermon contained a little truth, some falsity, and a great many merely ornamental words. It might have been preached in almost any pulpit in Christendom." Mr. Drum-That is the beauty of it, it can be accepted by all. Mrs. Dollneer-It teaches good. We all have more truth than we use. What we want is good. Mr. Rawlins-Yes, we want, or perhaps I'd better say need, good, but how do we get it? Mr. Glimme-Why, sir, good flows in from the LORD when we open our hearts to Him. Mr. Rawlins-Yes, but how is the heart opened? Mr. Glimme-The heart is opened by-by-we must abandon self; cast our old proprium away, and let Him enter and rule our lives. - Mr. Rawlins-Not a very easy thing to do. Mr. Glimme-O sir! how can you talk that way! Not an easy thing to cast ourselves into the arms of a loving Father! "Casting away the old proprium is regeneration, and regeneration is the work of a lifetime, and even longer, the Writings say." It was Mr. Watkins who spoke, and his speaking was so unusual that all looked at him. "That is true," replied Mr. Rawlins, with a quick, and it must be said surprised, glance at Mr. Watkins, "and regeneration is to do the LORD'S will. We only can know His will by learning His truth and then doing it. Somewhere in the Writings it is said that every truth learned by a man opens to him communication with that truth's corresponding society in heaven, and renders him better able to overcome his evils if he wills to. After all, the only real good, so to speak, that a man can do is to shun evils as sins, and truth only, shows what sins are." "Well, well, let us not argue," said Mr. Collison, who had not taken part in the discussion, "for those who only reason about truths never advance." "That is sound-doctrine direct from the Writings," replied Mr. Rawlins, laughing and arising. He was urged to stay for dinner, but said he had some writing to do and would, if agreeable, call again in the evening, and then, bidding all adieu, he departed, accompanied by Mr. Watkins. As they walked up the street the latter said, "You agreed with Mr. Collison in what he said about reasonings, and yet was not that what you were doing?" "No, for you cannot - call combating human notions with Divine truth reasoning about the latter, can you?" "No," was the slow reply. "What do you mean by Divine truth?" "I mean that which is written in the Writings of the New Church." "Yes, they contain Divine truth, to be sure." "Nay, friend, they are Divine truth and not Swedenborg's ideas about that truth. If they are not that, the New Church is built upon a human foundation and cannot stand. Where that distinction is not acknowledged the Church in that place sooner or later perishes." Mr. Watkins stopped, and drawing his hand across his forehead as though to remove something, said, "I see, I see." He then turned and walked rapidly away. "Another New Churchman has had his eyes opened," said Mr. Rawlins, as he watched him walking away. After dinner, Mr. Rawlins wrote a few letters, and then, taking his Seaside, strolled through the town and a shot distance into the country, where, seeing a shady tree in a grassy field, he climbed the fence and stretched himself at full length in its shade. He rend a few pages, then his eyes closed and opened slowly for a few times, and then he went to sleep. The sun was low down in the west and short objects were casting ridiculously long shadows when he awoke, and saw a p air of wide open, blue eyes intently gazing at him. S he of the blue eyes, a mite of a child prettily dressed, drew back a step or two as he awoke. He looked at her without moving and she returned his look with a gravity equal to his. Then he said, "Are you the Elfin Queen come to punish me for daring to sleep in your domain? I give your Majesty fair warning that I am not a prince in disguise, but simply a plain American voter." She must have known something about elves, for at the word she tripped forward and sitting down close by him said, "I aint a Effin Queen. I wish I was, Tell me a 'tory." "Pardon me, your Majesty, but I don't know any 'tory." "Yes you do, for you're big enough to know just lots and lots of 'em" "True, most true is it, your Royal Highness, that I am big enough, but, alas! I lack the ability." "How funny! my grandma knows," stretching out her arms, "just heaps and heaps of 'tories, and she isn't as big as you." "Ah! you see she is cast in a more poetic mold than I, so why not apply to her for a story?" "Papa won't let her tell me 'tories, 'cause to-day is the Sabbath." "Your humble subject sees the point. What is innocent on week-days is a sin on Sundays in papa's eyes." The little one sagely nodded assent, and said: "If grandma tells 'tories, or little girls listen to them, or play on the Sabbath, they go to the bad place. I don't like the Sabbath a bit," she added, petulantly, and then, realizing the "sin" in her remark, she looked at him somewhat frightened. A merry twinkle in his eyes reassured her, though his face was grave as ever as he replied: "But, my Queen, if it is a sin for grandma, is it not also a sin for me to tell and you to listen to stories out here to-day?" "But you're not grandma," giving him a little shake, "and this is out-of-doors and not in the house." "True, most true," replied he, reflectively, "as you say, this is not in the house, and I see a nice theological point, a point that puzzles me, O little one! that puzzles me." "Oh! goody, goody," said she, clapping her hands. "Puzzles almost as good as 'tories; tell me puzzle." "My dear, I fear me you cannot solve this puzzle, for I assure you it is-tough, if you will pardon my language." She nodded her head, and he went on: "The puzzle is this: Mr. A-we will call him-believes that telling stories or playing is all right from Monday to Saturday, but is very sinful on Sunday. Now, per contra, Mr. B holds that what is sinful on Sunday is sinful on all other days, and he most firmly believes that stories and innocent play is not sinful on Sunday." "Well, tell me a 'tory," exclaimed she, catching at once the types Mr. A and Mr. B. "Nay, my Elfin friend; with the usual impetuosity of your race, you have not waited for this slow mortal to finish, for now comes the puzzle." He was lying just as when he had first opened his eyes, and she, now bent forward and, looking at him intently, said, "What is it?" "It is this," he replied. "Mr. A has an Elf-no, let us say a little girl about five years old. She wants Mr. B to tell her a story on Sunday; he knows there would be no harm in it, yet he also knows that to Mr. A has been committed the care and education of the little one. Now the puzzle is,-has Mr. B the right in such a case to act against Mr. A teachings?" Very seriously she replied, "Mis'er B, I don't know." "Neither do I," he replied, with equal seriousness, "and even if you were an infant Chinese, I doubt if I would say a word against Mr. Confucius." An interval of silence, and then he said: "By the way, your Majesty, my name is not Mis'er B." "Then what is it?" "Rawlins, at your service. "What's your 'tother name?" "George. Now it's your turn: what is your name?" "I'm Elsie Sommers." "Oh ho! then you are the minister's child." "Yes, my papa is the Meth'dist preacher, and I go to Sabbath-school." "So-I feared," said he, dolefully. "Well, go on. What do you learn there?" "The teacher tells us that dear Jesus shed His blood and died for us, and if we believe in Him He will ask His Father to pardon our wicked sins for the sake of His blood, for His Father's awfully angry with us and would send us to the bad place if we did not believe His Son died for us." Mr. Rawlins closed his eyes and groaned. "What is the matter?" in an anxious tone, leaning forward and drawing one of her little hands over his face. - "Child, I cannot bear the combination of your in- innocent blue eyes and your horrid theology. Elsie, Elsie, don't you see that 'dear Jesus' is the Father you mean when you pray 'Our Father who art in the heavens'?" "Is He, really and truly?" she asked, eagerly. "Yes, really and truly, and He is never angry with us. He is our Father in heaven, and He came into the world once to save us all, and will save us if we will believe in Him, but we can only believe in Him by being good, not only on Sunday, but every day in the week." "That's ever and ever so much better'n what our teacher tells us," she exclaimed, with sparkling eyes. 'I do like that 'cause-'cause-I did not like the Father." After saying this she gave a scared look at Mr. Rawlins. He gave her a reassuring smile and said: "Elsie, Jesus Himself once said, 'My Father and I are one,' and they are one just as your soul you want to save and your body are one, Elsie Sommers." Then, arising to his feet he murmured, "Mr. B, Mr. B, where now are all your quips about Mr. A.'s rights?" He shook his head doubtfully and then said, "Elsie, I think it is time you were going home." She replied, "I spec' it is, 'cause I runned away just a little wee bit to play. This way," she continued, taking his hand, "I live over there," pointing to a house not far off and almost hidden by a grove of trees. He saw her safely to the gate and then walked slowly to the hotel pondering on "the puzzle." He had forgotten the early dining hours of Pentville, and had to eat a cold supper in consequence. Afterward he went to Mr. Collison's house to spend the evening. Arriving there, he found Mr. Collison and his wife and Julia. They were dressed for going out, and Mr. Collison said, as he entered the gate, "We had about given you up, and intended to depart." "I did not know you were going out," replied he, "so please do not let me detain you. I will take a walk and call, if you will permit me, some other time." "We are going to church, and were waiting for you to accompany us," replied Mr. Collison. Julia noticed a peculiar look flit over his face, but he made no other reply than to request the pleasure of her company. Julia, by her woman's wit, had seen that his views in regards to the Church were different from any she had heretofore met. She judged more from the man than from anything he had said. After they had gone a short distance, she quietly asked, "Why were you surprised that we should go to church?" "Surprised I" exclaimed he. "Yes; were you not?" and as he did not reply, she asked, "What is there wrong in it?" "What is there good in it?" was his counter question. "Isn't it good to worship the LORD with our brethren "But do these particular brethren with whom we will be to-night worship the LORD 7" "Do you mean to imply they do not?" He replied, deliberately, "Yes. I say they not only do not worship Him, but deny Him, and are immersed in the direst of falsities. I do not say they are at the same time in evils. I sincerely hope they are not." "But," she persisted, "even if they are not in the truth, is that any reason why we should keep away?" "I think so." "They are kind, good-hearted people and-and somehow I do not like to hear you talk so," replied she. "It isn't pleasant, I know," said he, "but that doesn't affect the truth. I know many infidels who, though kind, good-hearted and honest men, so far as I can judge, yet I have heard them say things that would make your blood run cold." "But these people are not blasphemous," she pleaded. "Indeed?" was his quiet reply. "Tell me of a greater I blasphemy than that God allowed His Son to be crucified that His wrath might be appeased. That God will receive in heaven the blackest criminal who 'has faith' at the last -moment of a murderous life and will torture all others who have not that faith to eternity. Does the blasphemy of an infidel ever approach that?" They had arrived at the church door and she did not reply, but seemed very serious. The sermon was well-calculated to add force to his words, for the burden of it was that sinners should not wait until it was too late and a justly angry God east them into hell-fire, but to come "now" and cast their burdens of sin on the lowly Jesus, and God would pardon and wipe them all away when He thought of the blood shed by His Son. Julia was very silent at first as they walked home-ward, then she said, "As you think it wrong for us to worship with them, you must think it wrong for us to associate with them. "Pardon the contradiction, but I do nothing of the sort." She flashed a questioning glance at him and the beauty of her eyes haunted him as he replied: "We know their religion is false and deadly, hence we should shun it, but we must not judge of any one's spiritual state, and we must mingle with our fellow-men and honestly perform our work. I might meet a pagan and, if he were well mannered, be friendly and even intimate with him on the external plane, but it would be an evil for me to go with him to his temple and prostrate myself before his idol." "Why, of course, no one would want to do that," said Miss Julia, emphatically. "I'm not so sure but that what we have done to-night is about as bad," he replied. She took time for her answer; it was, "Then why did you do what you knew to be wrong?" He also took time before he answered. Mentally he mused, "If I told her the truth, it would be-I went because I feel such an intense pleasure in having you by my side-sudden, I know, but very powerful for all that. Then he said aloud with a little laugh, "I acknowledge my defeat. I cannot answer your question-just now." Then she said with sweet humility, "I must thank you for your plain and truthful speaking to-night. I like it better than though you had kept silent, and I see things I never saw before." When Mr. Rawlins returned to his hotel that night his step was elastic and he thought that Pentville was one of the fairest little towns in the world. [TO BE CONTINUED.]
BAPTISM Rev. R. DECHARMS 1884
I.
"And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness"- Matt. iii, 15. THIS text and its context involve the whole subject of Baptism. In discussing this subject, we will, in the first place, state in its most general form the doctrine of the New Church respecting Baptism; secondly, consider its distinct uses; thirdly, illustrate these uses in a familiar way; and, lastly, conclude with one or two cursory observations. The doctrine of the New Church respecting Baptism, in its most general form is thus stated, as a part of the doctrine of charity and faith, in the addenda to the chapters of the Arcana Coelestia 10,386 to 10,392. The same may be also seen in the work, Heavenly Doctrine of the New Jerusalem, 202 to 208. See also Apocalypse Revealed 224, 776. In Apocalypse Explained there is the following doctrine, respecting the nature of Baptism and the reason of its institution: " The reason why washings were instituted in the ancient Churches, and afterward Baptisms in their place-which, nevertheless, were only representative and significative rites-was in order that heaven might be conjoined with mankind, and specifically with the man of the Church, for heaven is then conjoined to man when he is in ultimates, that is, in such things as are in the world as to his natural man, and in such things as are in heaven as to his spiritual man. Conjunction [of heaven with man] cannot be given in any other way. It was for this reason that Baptism was instituted, and also the Holy Supper; likewise, that the Word was written by such things as are in the world-containing in it a spiritual sense, in which are such things as are in heaven, or that the literal sense of the Word is natural, with a spiritual sense contained within it [so that, while man is reading the Word in the letter and understanding it naturally, the angels attendant on him may understand it spiritually, according to its spiritual sense, and thus have a p lane of consociation with man by means of the Word]. Thus it is that the Word, by this [spiritual sense within its natural events and imagery] conjoins the angels of heaven with the men of the Church. Hence the Holy Supper [being a part of the Word in the letter, with a divine, celestial, and spiritual sense within it] likewise conjoins [the angels of heaven with the men of the Church.] The case is the same as to Baptism. He, however, who believes that Baptism [in itself considered, as a mere rite] contributes anything to the salvation of man unless he be at the same time in the truths of the Church and in a life according to them, is much deceived; for Baptism is an external thing, which, without an internal principle, contributes nothing to salvation: but it does so contribute when the external is conjoined to the internal. [The external of Baptism is the conjunction of the angels of heaven with the men of the Church, or rather the conjunction of the LORD with the men of the Church, through the angels of heaven, and] the internal of Baptism is [such a consequent of this] that, by truths from the Word, and a life according to them from the LORD, evils and falsities may be removed, and so man may be regenerated," n. 475. And when this internal and that external are united so as actually to effect man's regeneration, it is plain that Baptism does then contribute to man's salvation, because it contributes to his regeneration, and his regeneration and his salvation are one and the same thing. From this doctrine of Baptism, as thus stated in general form, we derive the following propositions: I. That Baptism is a mere representative and significative rite. II. That it was instituted as an indispensable means of conjoining heaven with man. III. That the end of such conjunction, as the internal principle of Baptism, is to give man the power of learning and comprehending truths from the Word, and of living according to them from the LORD, so as to have all his evils and falsities removed, and thus to become regenerated. IV. That, therefore, Baptism is not itself regeneration, but is a sign and memorial of regeneration-a sign to the angels that man may be regenerated, and a memorial to man that he is to be regenerated if he will. V. Hence, that Baptism may be administered to infants as well as to adults because they are equally, if not more, the appropriate subjects of a regenerative sign and memorial-they equally, if not more, need the protective and preserving influences of the conjunction of heaven with man. VI. That Baptism testifies that those who are baptized belong to the Church, and is an external means of introducing them into the Church, and, at the same time, of inserting their spirits in heaven. VII. Nevertheless, Baptism alone, as a mere rite, is of no avail to salvation, and only contributes to that great good so far as, by a union with its internal principle, it leads to the actual removal of all evils and falsities. VIII. Still, there are positive uses in Baptism when considered as a mere representative and significative rite; for by means of John's Baptism, as such a rite, the way of the LORD was prepared, so that He could come to the Jews without smiting them with a curse. This last proposition we shall have to dwell upon, by and by, in illustrating the use of an external or literal Baptism as a present forerunner of the LORD in the internal or spiritual Baptism of His Holy Spirit and His fire. And in confirmation of it, we may here quote the following from the Apocalypse Explained, n. 724: "John the Baptist was sent before to prepare the people to receive the LORD by Baptism, for Baptism represented and signified purification from evils and falses, and also regeneration through the Word by the LORD. Had this representation not preceded, the LORD could not have manifested Himself, taught and abode in Judea and in Jerusalem, for the LORD was the God of Heaven and the God of earth under a human form, who could not have been together with a nation which was in mere falses as to doctrine, and in mere evils as to life. Hence, had not a representative of the purification from fakes and evils by Baptism prepared that nation for reception of the LORD, that nation would, from the presence of the Divine itself, have perished of diseases of every kind. . .That this is so is very well known in the spiritual world, for there those who are in falses and evils are at the presence of the LORD tormented direfully and die spiritually. The Baptism of John could produce that effect, because the Jewish Church was a representative Church, and all conjunction of Heaven with them was by representatives, as may also appear from the washings there commanded, as that all who were made unclean washed themselves and their garments, and then were held clean, likewise that the Priests and the Levites washed themselves before they entered the tent of the assembly, and then the Temple, and performed their holy offices; likewise that Naaman was cleansed from the leprosy by washing in the Jordan. The washing and baptizing itself, indeed, did not purify them of falses and evils, but only represented and hence signified purification from them, which yet was accepted in Heaven, as though they themselves had been purified. Thus Heaven was conjoined with the people of that Church by the Baptism of John, and when Heaven was thus conjoined to them, the LORD, who was the God of Heaven, could manifest Himself, teach, and abide there." All this sufficiently confirms the proposition that John's Baptism, as a mere representative and significative rite had the virtue of preparing the way for the LORD, so that He might come to the Jews without their utter destruction. And that this virtue in Baptism as a rite still exists will appear presently. We also derive from the general doctrine now stated the following as a ninth proposition: IX. That the waters of Baptism signify temptations, and Baptism, as a representative rite, does in fact lead to temptations as a means of regeneration. The elucidation of this proposition is needful in an explanation of our text. There are other general propositions respecting Baptism which may be deduced from the particular doctrinal teachings on this subject in that great master-work entitled True Christian Religion. Such, for instance, as this, That Baptism was instituted in the Christian in lieu of circumcision in the Jewish Church, to the end both that the Christian Church might be distinguished from the Jewish, and that it might more readily be know to be an internal Church. Also this: That the Baptism of John represented the cleansing of the external man, whereas the Baptism at this day administered among Christians represents the cleansing of the internal man, which is regeneration. And finally this: That the LORD retained Baptism and the Holy Supper as containing in the complex all the representatives of the Jewish Church-Baptism being retained instead of all the various washings of that Church, and the Holy Supper instead of the lamb which was sacrificed daily, and particularly at the feast of the Passover; so that Baptism is strictly a representative and significative rite, having the same power to conjoin heaven with man which the representatives of the Jewish Church had, with the only difference that it is a representative of the internal Church, while they were the representatives of the external one. But the general propositions now stated are sufficient to indicate the distinct uses of Baptism, which we will now proceed, in the second place, to consider. The uses of Baptism, as revealed to the New Church from heaven and from the spiritual sense of the Word, are these three: I. Introduction into the Christian Church, and insertion, at the same time, among Christians in the spiritual world. II. That the Christian may know and acknowledge the LORD JESUS CHRIST, the Redeemer and Saviour, and may follow Him. III. That man may be regenerated. In respect to the first of these uses, the doctrine of the New Church argues thus: 1. That Baptism was instituted in the place of circumcision, and that as circumcision was a sign that the persons circumcised were of the Israelitish Church, so a ism is a sign that the persons baptized are of the Christian Church, for a sign answers no other purpose than as a mark of distinction, like swaddling clothes of different colors put on infants belonging to different mothers, in order that they may be distinguished from each other and not be changed. II. That it is only a sign of introduction into the Church is evident from the baptizing of infants before they come to the use of reason. III. That not only infants are baptized, but likewise all foreign proselytes converted to the Christian religion, whether they be young or old, and this before they have been instructed, if they do but confess themselves desirous of embracing Christianity, into which they are inaugurated by Baptism; as was the practice of the Apostles in obedience to the LORD'S command to them to teach all nations and baptize them. IV. That John baptized all who came unto him from Judea and Jerusalem in the river Jordan-which act denoted introduction into the Church, because entrance into the land of Canaan was through that river, and this land signified the Church. These considerations show that the first use of Baptism is introduction into the Church on earth; but its effect is, also, "that infants are introduced into the Christian heaven, and angels are there assigned them by the LORD to take care of them. For so soon as infants are baptized, they are placed under the guardianship of angels, by whom they are kept in a state of receiving faith in the LORD; but as they grow up and become capable of thinking and acting for themselves, the guardian angels leave them, and they draw into association with themselves such spirits as make one with their faith and life." Some readers of the New Church Writings have very unaccountably supposed that this insertion of the spirits of infants in heaven is not the effect of Baptism upon earth; but it is inferred that what is said here refers to a Baptism which takes place in the other world, in the case of the spirits of those infants who have passed from this world into that by death. But any one will see that what is said here does not refer to Baptism in the other world if he will compare it with what is said "concerning heaven" in the work on Heaven and Hell. For there it is declared that "every infant, wheresoever he is born, whether within the Church or out of it, whether of pious or Wicked parents, is received by the LORD when he dies and is educated In heaven," for this is there said in express opposition to the notion of those who believe that only infants who are born within the Church are admitted into heaven when they die, because "infants within the Church are baptized, and thus initiated into the faith of the Church." In answer to this it is there expressly said: "No one receives heaven or faith by Baptism, because Baptism is only a sign that man is to be regenerated," etc., thus limiting Baptism to this earth and saying nothing about another Baptism in the spiritual world and indicating that the use of Baptism as a sign is confined to the infant or adult while he lives in this world; that is, it is only where the infant child or adult lives in this world that Baptism as an external sign is needful to show that he belongs to the Christian Church; for it is a sign in ultimates, whereby alone angels can be consociated with men on earth, and therefore ceases to be perceived by the angels when men leave the earth and pass by death into the spiritual world. This should be a source of great comfort to those parents who are placed in such circumstances that they cannot have their infants baptized before they die, at the same time that it indicates clearly their duty to have them without fail baptized into the true faith whenever there is a rational prospect of their living. When children die in infancy they go to heaven, of course; but if they live on earth there is danger of their being alienated from Christianity without Baptism as the Christian sign. Therefore children should by all means be baptized; and the sooner the better, for that the introduction of infants into the Christian heaven, and the placing them under the guardianship of angels there, is a thing which takes place while the infant is in this world, and is the effect of Baptism here, must be evident from what is said, first is introduction into the Christian Church and insertion in the caption of the article, that the first use of Baptism at the same time among Christians in the spiritual world. This saying that the insertion among Christians in the spiritual world takes place at the same time that there is introduction into the Church shows that it is an effect of Baptism as a sign on earth. The same thing is evident, secondly, from what is said in the body of the article, namely, "that as they grow up and become capable of thinking and acting for themselves, the guardian angels leave them, and they draw into association with themselves such spirits as make one with their life and faith," for this is nowhere said to be the case with infants in the other world, and cannot have been here said them there, because when they grow up in heaven they invariably become angels themselves, and are never left by their guardian angels until they become such. Consequently, what is here said must be spoken of those baptized infants on earth who, when they come into years of maturity here, and so come into the evils of their hereditary or actual life, associate with themselves the spirits who make one with that life and correspond to its faith. "Hence it is evident that Baptism [on earth] is an insertion among Christians even in the spiritual world." The doctrine of our Church proceeds to teach further: The reason why not only infants, but all others, are inserted by Baptism among Christians in the spiritual world is because different people and nations are in that world distinctly placed according to their religious principles; Christians are in the middle, Mahometans round about them, idolators of various kinds behind them, and Jews at the sides. Moreover, all of the same religion are in heaven arranged into societies, according to the affections of love toward God and their neighbor, and in hell in congregations, according to the affections which are opposed to those two loves-thus according to the us o evil. In the spiritual world, by which we understand both heaven and hell, all things are most distinctly arranged, both in the whole and in every part, or both generally and specifically; and on this distinct arrangement the conservation of the universe depends. This distinct arrangement, however, would be impracticable unless every one, after his birth, were to be distinguished by some sign so that it might be known to what religious community he belonged; for without the Christian sign, which is Baptism, some Mahometan or some idolatrous spirit might apply himself to new-born Christian infants and also to children, and infuse into them an inclination in favor of his religion, and so draw away their minds and alienate them from Christianity, which would be to distort and destroy spiritual order." This is evidently an effect of Baptism as a sign upon earth; because, as was shown by the passage just before quoted from the work entitled Heaven and Hell, every infant, whether born in the Church or out of it, thus whether of Christian or of Mahometan or of idolatrous parents, is taken by the LORD into heaven, so that Christian infants must inevitably go into the Christian heaven without any let or hindrance from Mahometan or pagan spirits, unless the Christian infant or child has been alienated from Christianity by an application of some such spirit to him here. And the reason why such should be the effect of Baptism here and not in the spiritual world, is found in the general law laid down in the extract from the Apocalypse Explained, namely, "Heaven is conjoined with mankind, and specifically with the man of the Church when he is in ultimates, that is, when he is in such things as are in the world as to his natural man, while he is in such things as are in heaven as to his spiritual man;" and that "conjunction of heaven with man cannot be given in any other way;" so that "it was for this reason that Baptism was instituted." What I can be more clear from this law as thus laid down than that Baptism is a sign only in ultimates, having power only there by virtue of its correspondence there with things in heaven? Wherefore the first use of Baptism as a rite on earth is to introduce the baptized person into the Church on earth, and at the same time to introduce his spirit among Christians in heaven by that law of correspondence between earth-and heaven whereby the angels of heaven are conjoined or consociated with men on earth in and by some representative, and significative sign in ultimates. Such is the specific teaching of the New Church in regard to the first use of Baptism as an introductory representative and significative rite, which, as a sign perceived in heaven, serves to discriminate Christians from Mahometans, Pagans, and Jews in the spiritual world and, by preserving a necessarily distinct arrangement of those of different-religions there, secures the conservation of the universe. In regard to the second use of Baptism, namely, "That the Christian may know and acknowledge the LORD JESUS CHRIST and follow Him," the New Church teaches that this "inseparably attends the first, which is introduction into the Christian Church and insertion among Christians in the spiritual world for this first use without the second is a mere name, and is like a subject who swears allegiance to his King and yet rejects his laws or those of his country, and goes over to a foreign King and serves him; or is like a servant who engages in the service of some particular master and receives his livery as a token of his service, and then runs away and in that livery serves another; or like a standard bearer in an army who marches off with the standard, and having cut it in pieces, either disperses its scraps in the air or leaves them to be trodden under foot by the soldiers. In a word, to bear the name of' a Christian, that is, to be considered as belonging to Christ, and yet not to acknowledge Him and to follow Him, which consists in living according to His commandments, is a vain and empty thing, like a shadow, like smoke, or like a picture dyed black." Therefore, the second use of Baptism follows the first, and those who are really introduced into the Church and inserted among Christians in the spiritual world will-if they do not suffer themselves to be drawn away by " the world, the flesh, and the devil"-acknowledge the LORD and follow Him in keeping His commands. For in the true and thorough effectuation of the first use of Baptism a man receives the name of Christ by having imparted to him the quality of Christ, which is the Christian character that results from instruction in the spiritual doctrines of CHRIST'S Word and from spiritual life according to those doctrines. In regard to the third use of Baptism, namely, "That man may be regenerated," the New Church teaches that this is its final use, because it is the very essential one intended. And the reason is because a true Christian knows and acknowledges the LORD, the REDEEMER and SAVIOUR, JESUS CHRIST, and follows Him, which is the same as to be reformed and regenerated by Him, and these are the same as being redeemed and saved by Him. Such are the distinct uses of Baptism. And in regard to all these together the New Church teaches "that the three uses of Baptism cohere together as a one, in like manner as a first cause, a middle cause, which is the efficient, and an ultimate cause, which is the effect and the end for the sake of which the other causes were produced; for the first use of Baptism is that a man may have the name of a Christian; the second, following as a consequence from the first, is that he may know and acknowledge the LORD to be the REDEEMER, REGENERATOR, and SAVIOUR; and the third is that he may be regenerated by the LORD, in the effecting of which he is regenerated and saved. It is because these three uses follow each other in order and join with each other in the ultimate use, so as to cohere together as a one in the idea of the angels, that whensoever Baptism is performed, read in the Word, or named, the angels who are present do not understand Baptism, but regeneration. Hence, when the LORD says, 'He that believeth and is baptized shall be saved, but he that believeth not shall be damned' (Mark xvi, 16.), the angels in heaven understand that whosoever acknowledges the LORD and is regenerated will be saved." Hence Baptism is called the LAYER OF REGENERATION, because it spiritually implies that radical change of character which consists in a new or spiritual birth by purification from evils and falsities, in the " washing of water by the Word." (Eph. v, 26.) Hence "it is said in the Word that the LORD GOD our Redeemer 'baptizeth with the Holy Spirit and with fire,' because the LORD regenerates man by His Divine Truth received in faith, and by His Divine Good received in love to Him or charity to the neighbor."
GREENFORD, OHIO 1884
-Services are conducted once a month by the new minister, the Rev. Andrew Czerny, who is well liked and fitted for the position by his command of the German language. Some of those whose interest began to wane because of the want of regular ministrations have returned, and brighter prospects lie before the Society. The services thus far were in English, but hereafter every third month they will probably be in German, as there are some who derive no benefit from an English sermon.
LOUIS THE FOURTEENTH 1884
THE reader of history cannot fail to be struck with the = great variety of opinions respecting the character of Louis XIV. The general portrayal of his character though, seems to be that of a man, selfish, cruel, ambitious, fond of pomp and display, and altogether given over to folly and licentiousness in his private life. Yet some few do speak of his ruling the French nation justly and well, and of his reign of seventy-two years as the longest and most consistent ever held by any sovereign. On one point all unite: He is undoubtedly "Louis the Gorand." All have to acknowledge the wonderful executive ability he possessed, his remarkable endurance and application. The peculiar position in which he found the kingdom enabled him to assume the supreme power he considered the king's royal prerogative. The power of the nobles having during his father's reign been broken by Richelieu, when Louis came to the throne he disorganized the Cabinet, and his answer to all was, "The State, it is I." The life of Louis XIV is peculiarly interesting to New Churchmen, from the fact that he is twice mentioned in the Writings, once in the Spiritual Diary and once in the Continuation to Last Judgment. In the Spiritual Diary we read: "Concerning the King of France, 13th day December, 1759, 5980.-Louis XIV, who was King of France for a long time, suddenly walked below me, and descended by a ladder to a place below me, a little forward, and from there spoke with me, saying that Versailles was there just as it had been at his time, with the grove in front of it. For a short while I also saw chambers as they had been there. In a word, he was there altogether as at Versailles, just as it had been and is at the present day. And then it was perceived that he went as into a dream, and then there was a quiet around him everywhere, as if they watched over him as in a dream, lest he should awaken. I also was in a similar quiet, and they who were around me, and this for about two hours. Afterward, being awakened, he told me that he had spoken to the King of France who is reign lug now, and that he had exhorted him by various means to desist from the bull Unigenitus, which he laid before the Parliament. He told of some of the things which he had spoken with him, as that he should desist altogether, and that otherwise an unfortunate thing would happen. He also showed himself to him in a vision. He said that then he again went to bed. This came to pass in 1759, on the 13th day of December, about eight o'clock." This same event is recorded as follows in the Continuation to the Last Judgment: "It was granted me to speak with Louis XIV, grandfather of the reigning King of France, who, while he lived in the world worshiped the LORD, read the Word, and acknowledged the Pope only as the head of the Church; in consequence of which he has great dignity in the spiritual world, and governs the best society of the French nation. Once I saw him, as it were, descending by ladders, and after he descended I heard him saying that he seemed to himself as if at Versailles, and then there was silence for about half an hour; at the end of that time he said that he had spoken with the King of France, his grandson, concerning the bull Unigenitus, advising him to desist from his former design, and not to accept it, because it was detrimental to the French nation; he said that he insinuated this into his thought profoundly. This happened in the year 1759, on the 13th day of December, about eight o'clock in the evening" (n. 60). Now let us turn to history for a few outlines of this great ruler's character, as reviewed by the world. Being left heir to the throne at the early age of five years, he was entirely under the control of his mother, Annie of Austria, whose Prime Minister was Cardinal Mazarin, an apt pupil of Richelien's. In his early childhood he was surrounded by the minions of Mazarin, whose instructions were to keep the mind of the young King as void and ignorant as possible, and to develop only the passionate and pleasure- loving side of his character. But unfortunately for the Cardinal, among the passions developed was one of intense hatred for Mazarin himself. Louis knew, child though he was, through whose influence he was deprived of the training and comforts due his position, and even of the bare necessities of life. He fully realized that he the King was slighted by all and kept in ignorance of the knowledge necessary for his future as ruler of the French nation, and his youthful mind was so awakened to the desire to be the King, instead of only the instrument of Mazarin, to be ruled by the power behind the throne, that the Cardinal himself, long before his death (which event occurred when Louis was still very young), said, "There is the making of four Kings in him, and one honest man." In considering his moral character, we must bear in mind the state of the world at the time and his early education. Louis was ambitious, yes, fond of display and Personal aggrandizement: His ambition led him into unjust and cruel war. By some he is accused of being implicated in the poisoning of Henrietta of Orleans, because she was accessory to a treaty between him and her brother, Charles, of England, which treaty is said to have been of a personal but not very creditable character. But this heinous crime we can safely doubt his being concerned in perpetrating. Although there were several women of his Court whom he loved intensely, there is nothing given us in history that would lead us to believe that his mind was occupied by more than one at a time. To that one he was devoted with an entire and absorbing love to the exclusion of all others, while it still held possession of him. To Mary de Mancini, a beautiful niece of the Cardinal's, Louis was indebted for his awakening interest in useful and instructive knowledge. Being herself a girl of superior mind and wide education, she aroused him to turn his mind to the study of literature, history, and science. His love for and devotion to Mary led his mother to fear that he might raise her to the throne, and this fear hastened the contracting of an alliance with Maria Teresa, the Spanish infanta, who, though young and beautiful, never touched her husband's heart. The Queen, to hide her mortification, devoted herself to making the Court magnificent with entertainment and lavish expenditure. Jewels were the rivalry of the age. Costumes were embroidered and set with gems of such value that one cape of a courtier would be worth several fortunes. All this required money, and that money should be forthcoming taxation was necessary. And here, it is said, were sown the first seeds of the French Revolution-herein did the people feel oppressed; while many of them were in want of bread, the means that would have provided them with all they needed was used for display and pomp. Like all conceited men, Louis was very sensitive to ridicule, and through this means could easily be worked upon. Through this weakness his mother was enabled to remove from the Court his first love, the virtuous and beautiful niece of the Cardinal. It is very pronounced in the last interview between them before her retirement to the Convent. Her reply to him when excusing himself for allowing her removal was indicative of her dignity and spirit, "Sire, you love me, you are a king, and yet I go." His only answer was to bury his face in his hands. Through this sensitiveness to ridicule many of his greatest-mistakes can be attributed. Madame de Maintenon fully understood through this means how to undermine his affection for the Marchioness Montespan in later life. Madame de Maintenon must have possessed many wise and good qualities with all her faults and ambitions, as her influence on the King through the last years of his life appears much to his advantage. She was a rigid Catholic and possessed superior qualities of intellect. In all interviews of the King with the officers of state she was present, although silent. So powerful was his belief in her wisdom and virtue, that after the Queen's death he privately married her, and though never publicly acknowledged as his wife, her influence over the royal mind in private was boundless. It was for her the King committed what is said to be his crowning folly-the building of Versailles at an expense of two hundred million of dollars. Through all the successes and failures of his life, he still maintained that he was responsible only to Heaven for his actions, his authority being delegated immediately thence. He was accountable to no man, but all must bow to his law. Louis XIV is a striking example of how little we can judge of the internal state of man by what we see in the external. Externally he appeared wholly given over to the loves of self and the world, while internally he was such that he could be elevated to the high and honorable position of ruler over one of the best societies in the other world.
REV. GEORGE FIELD ALEXANDER DRYSDALE 1884
COMMUNIATED. EDITORS NEW CHURCH LIFE:-" Oh! rake not up the ashes of my fathers." NEW CHURCH LIFE of January contains a communication from the Rev. Dr. J. R. Hibbard, relating to the late Rev. George Field, which I have read with grief and pain, and I know that it will occasion grief and pain to many of the good friends in Detroit. Why my much respected friend Dr. Hibbard should have so written is not clear to me. I must suppose that use' was intended-a good use, not an evil one -but I must ask him to reconsider, and most earnestly conjure him to let the dead past lie buried, and to withhold his hand from disturbing unnecessarily the germinating seeds and tender, growing plants in that part of the LORD'S vineyard where Mr. Field labored so long and which he loved so well. That Mr. Field's experiences in Detroit were, some of them, trying and painful to him, and that he was sometimes sad, and that he occasionally spoke and wrote mournfully of them, is quite true; it is also true that many, I think that I may safely say, all, of the New Church people in Detroit sincerely lamented that it had been impossible for them to agree with Mr. Field about some things and to always co-operate with him. But, knowing the Detroit Society very well, I feel free to say that there is not one belonging to it who does not, in his heart of hearts, sincerely respect and lovingly cherish the memory of the man whom they all recognized as an able minister and upright man, and are willing to honor him even for his "uncompromising adherence to the truth" as he understood it and would have it applied. And they only claimed for themselves what they cordially conceded to him, namely, the liberty to be faithful to the truth as it was given to them to see it. Whatever Dr. Hibbard may think of the Detroit Society, I suggest to him that it is not likely to be helped by his article in NEW CHURCH LIFE, and I ask him to forbear. The Detroit Society has at present a pastor whose labors seem to be blest to them, his people are rallying around him with respect and affection, and I, for one, do hope that in the near future the Detroit Society will vindicate itself as an all-alive and united one; that it may be so is, I think, the prayer and hope of all its members. As the Rev. Dr. Hibbard allows in his article, it was difficult for some to co-operate with him (Mr. Field)-"only this and nothing more." This difficulty I avowed for myself in the tribute to his memory which I wrote for the Messenger, but our fraternal relation was never disrupted. His own latest testimony to it I lies before me while I write this-a letter written by him to me, the date of which is September 3d, 1883. I do not believe myself, in this regard, to have been exceptionally favored by him, for his relations to every individual member of the Society were, so far as I know, kindly. I hope the dear Doctor will leave us our pleasant memories of other days. Mr. Field wrote, vide the Doctor's article, "I will take with me all the pleasing remembrances of the past." Of these he had an ample store, and the last days of his residence in Detroit were brightened and cheered b the spontaneous and universal expressions of respect and love that came to him from members of the Detroit Society. It was most touching and gratifying to him. Mr. Field was not the kind of a man that the Doctor took him to be. He thought it was the will of the LORD that he should go to work in this vineyard in Florida, so he went, not to die of a broken heart. Oh I no, but there he was called from thence to labor in another field of usefulness. Blessed be the name of the LORD. ALEXANDER DRYSDALE. EAST SAGINAW, MICHIGAN.
Title Unspecified JAMES B. WAYNE 1884
EDITORS NEW CHURCH LIFE:-In your January number is an article written by Dr. Hibbard, attempting to show that the late Rev. Geo. Field died of a broken heart, brought on by the bad treatment of the Detroit Society and the Michigan Association. Now, what are the facts? We find that in the year 1879 Mr. Field published a book, The Early History of the New Church in the Western States and Canada, in which he detailed his own labors in the Church. If we turn to page 268 we shall find that in the year 1866 he wrote: "I find in my diary of that date the following entry, 'This day terminates my pastoral relation to the Detroit Society, and forever.'" This entry was made eighteen years ago, and Mr. Field died in October last. Since 1866 the Detroit Society has bought ground and built a house of worship thereon at a cost of about fifteen thousand dollars (in all of which labor Mr. Field took no part, as he was-away), and has maintained worship therein almost uninterruptedly for eleven years, partly during Mr. Field's voluntary absence from the Society and while in other fields of Church use, and later on during his quiet residence in this city and until within six weeks of his death, which occurred in Florida, all of which time he had no connection with the Society, excepting for three months in the winter of 1882, when he was induced by part of the Society to preach with a view to renewing pastoral relations, which had been broken off for eighteen years, and which he says eighteen years ago he had "left forever." These statements are unanswerable, and it would seem to me at least that Dr. Hibbard had drawn largely upon his own experience and feelings to get up the broken heart theory, and in so doing had (as I hope) unintentionally placed the Detroit Society and Michigan Association in their united efforts in Church work in a bad light with the New Church public, for it is not such as the facts warrant. The writer for thirty years has been intimately associated with the events transpiring in said Society and Association, in which Mr. F. did the most of his lifework, and knows too well the peculiarities of the departed preacher to believe the theory advanced by Dr. Hibbard, and can attest that Mr. Field was not made up of the material of which broken hearts are composed, but the very opposite. He was eminently able to defend himself, and fight his own way against all opposition, and did so, and was usually equal to any emergency, and he most of all would repel the soft insinuation that he died of the trouble attributed to him by Dr. Hibbard. Mr. Field regarded himself as the LORD'S servant; he did the work, as he thought, well, and was willing to leave all results to the Master. Those who knew Mr. Field intimately, and had the privilege of his society here, know that he believed that in the order of the Divine Providence he had probably from ten to fifteen years longer to live in the natural world, as he had never been sick, and prior to his leaving Detroit was remarkably healthy and buoyant in feeling. He thought the climate of Florida would be suitable for his remaining life upon earth, and as there were some receivers of the Doctrines at Orange Park and vicinity, he chose that place for his future usefulness in establishing a society in that section. Against the advice of a sincere friend, an eminent physician of his old Detroit Society, that he could not survive one year in that climate, he determined to go, believing that his internal state was proof against climate. He was seized with the fever of the country, refused medical aid, and died, not of a broken heart, but of climatic Florida fever. Now I have written this much in abatement of Dr. Hibbard's charge against the Detroit Society. I do not desire any controversy; I speak for myself; many others, I feel, will approve what I have written. Should any wish to know the causes of the estrangement between the Detroit Society and Mr. Field, I think he has told the whole story in his book before referred to, and particularly on pages 233,234, and 285, but this is not the p lace to enter into it. It will be found interesting reading to all who desire to peruse it, as it gives a full account of Mr. Field's own work in the LORD'S New Church. JAMES B. WAYNE. DETROIT, MICH.
WORD FROM DR. HIBBARD 1884
By the courtesy of the editors of NEW CHURCH LIFE, the above communications have been shown to me. I will only say, and call attention to the fact, that in the article to which the gentlemen object, Mr. Field speaks for himself nearly "eighteen years" after the time referred to by one of them. My object in allowing the honored dead himself to say why he felt so "oppressed" that he left Detroit and Michigan was that the truth might be known; and, also, that the practice of ill-treating, while living, ministers who do not agree with us, and are too conscientious to yield their convictions to worldly motives, and then eulogizing them after their death, might be discountenanced. J. R. HIBBARD.
MYTHOLOGY 1884
EDITORS NEW CHURCH LIFE:-I was deeply interested in the papers of your last issue treating of1 mythology. I trust the study of this subject, in the light of revelation, will be prosecuted with zeal and faithfulness. The intimate connection between my theology and astronomy adds deeply to the interest and high import involved in both. The beautiful study of, the heavenly constellations, named by the ancients by the same names as are ascribed to the mythological deities, and all involving a correspondential significance, acquires to itself a deep and spiritual importance that can hardly be overrated. Profane historians date the science of astronomy back as far as the age of the sons of Seth* (see Josephus), and state that Abraham lectured on astronomy, and from him the Egyptians and Chaldeans learned and spread the science. The book of Job, which is ranked among the most ancient sacred writings, speaks familiarly of the same constellations we to-day delight to trace in the starry heavens-Areturus, Orian, the Pleiades, and Mazzarath. "By His (the LORD'S) spirit He hath garnished the heavens; His hand hath formed the crooked serpent." After the perversion of true representatives in the Ancient Church all sacred and sublime associations connected with these heavenly correspondentials-the sun, moon, and stars-were lost or turned into idolatry. According to profane history, the Hivites of the Old Testament, "extremely ancient," worshiped this same serpent which in Job is so beautifully and truly spoken as "garnishing the heavens." These Hivites were called Orphites, and their idolatry was connected with Isabaism, or the worship of the host of heaven. (See Dick's Astronomy.) In A. R. 65 we read: "In the spiritual world there appears a firmament full of stars as in the natural world, and this appearance is from the angelic societies in heaven. Each society there shines like a star to those who are below; hence, they there know in what situation the angelic societies are." See also A. C. 1808 and 2849. "That the sun of the world corresponds, also the moon and stars or constellations, as to situation, with the abodes of the celestial." (A. C. 5377.) M. * Josephas affirms that these sons of Seth wrote their observations on two pillars-one of brick and the other of stone-to preserve them against the destruction which Adam had predicted, and states that "he himself saw the one of stone to remain in Syria in his own time."
READING THE WORD E. S 1884
EDITORS NEW CHURCH LIFE:-Has it ever occurred to your readers, and to every one of them, of what great importance it is that every member of the New Church should read the Word daily! The greater the regularity with which one reads the Word of God, and the greater the number of those who read it, the more the benefits arising from the existence of the Word; for only through the Word is there conjunction of earth with heaven, without which the earth itself would go to ruin and perish. (A. C. 1775.) "The LORD is present with man, and conjoined to him through the Word, since the LORD is the Word, and in it as it were speaks with man; then because the LORD is the Divine Truth itself, and also the Word is that [Divine Truth itself]." (S. S. 78.) Hence, rejoice to find you advertise a Calendar for daily reading in the Word and the Writings. And I am glad to see in the Calendar the admonition to use the invaluable Summary Exposition of the Internal Sense of the Prophets and Psalms in connection with the reading of the Word. For we learn, that although "the LORD is present with man through the reading of the Word, He is conjoined to Him through the und6rstanding of truth from the Word and according to it; and, as far as the LORD is conjoined to man, in so far the Church is in man." (S. S. 78.) I have often heard people say that they have not time to read the Word: their business or occupation demands an immediate rush from the breakfast table to the office or the work-bench They seem to forget that their work is of no account if the LORD is not in it, and they fail to recognize that when they allow the LORD to "speak" with them, they carry an immense power with them to their daily vocation, which enables them to do their work much better. One day I timed my unhurried and loud reading of the lessons indicated in the Calendar, including the Prayer, and found that the whole service took seven minutes. If a man cannot spare seven minutes a day to hold communion with the Author of his life he had better give up religion altogether. E. S.
MYTHOLOGY J. E 1884
EDITORS NEW CHURCH LIFE:-Permit me to add an interesting item to your article on mythology. In Spiritual Diary, n. 1771-1774, Swedenborg speaks of the earth of the inferiors "where they are kept, who are being prepared," whom he goes on to describe, and then says: "Of these the ancients who were without the Ancient Church also had knowledge, but from the Ancient Church, and they called them Lethean waters, which they drank, but there is no water there." In his Index to the Diary Swedenborg has the entry, "Let he, the ancient, that it emanated from the Ancient Church, its quality, n. 1771-1774. (See Hell.)" Under "Hell" we have this entry: "That there are many abodes in the earth of the inferiors [of those] who, not from better conscience and from purpose, did evil, although they knew, and could know. They are kept under the left foot forward in a state midway between sleep and wakefulness, and now and then there is given to them without torment the reminiscence of evils. . . . This state is the one called Lethe, which emanated from the Ancient Church, but there is no water there. According to the imprudence and purpose they feel disgust (toedium), for some are detained there for ages, n. 1771 1774." J. E.
CHRISTMAS IN CHICAGO 1884
CORRESPONDENCE AND NEWS. NORTH AND WEST SIDES.
ON Christmas afternoon at four o'clock the two Sunday Schools assembled in the worship room of the West Side Temple and joined in the Christmas service, conducted by our pastor, the Rev. W. F. Pendleton. At the conclusion of his brief but appropriate remarks, he invited all to repair to the Sunday-school room below and attend the exhibition of some tableaux especially prepared for the occasion. When all were comfortably seated the curtain rose and we saw the first representation-The Altar. Mr. Pendleton, in the role of lecturer, explained the construction, uses, and correspondence of the altar, remarking that the one we saw had been built according to the description of the altar of incense carried by the Children of Israel into the Wilderness, being, however, one-half the size of the original. Presently the curtain again rose showing the burning of incense upon the altar. Following this an Ancient Wise Man was shown, in the dress of the ancients, with a flowing white beard, holding in one hand a roll of parchment and in the other his travelling-staff. We were told that probably the wise men who came to see the LORD at His birth appeared similar to the man before us. He was clothed in a long white tunic with a red girdle, a dark blue mantle over his shoulders, and on his head a turban rising to a cone-shaped cap. He wore sandals on his feet. An Ancient King was next seen, seated on a richly ornamented throne, with his sceptre in his hand, and resting his feet on a footstool. (A side view was shown.) Before him stood a Suppliant in the first posture of supplication, with bowed head. The next rising of the curtain discovered him kneeling; after that, with his head brought down to his knees, and finally prostrate, as in the worship of the Most Ancient Church. The King accompanied each change with an appropriate position of his sceptre; and the significations were given of the various postures of suppliant and of the King. The King was gorgeously attired in a royal purple robe, on his head a magnificent golden-colored crown, and his long, black, curly hair was tied with red ribbons. He had sandals on his feet, as did also the Suppliant, who was plainly clad in ancient dress. A Shepherd was next represented. Behind him appeared the mouth of the dark cave, which he used as a sheepfold, and he was standing on guard at the opening in a kind of hurdle fence (bound together with straw). This fence was built around the mouth of the cave to keep off wild beasts. Attention was called to the Shepherd's crook and scrip or bag for holding money or small articles. He doubtless resembled, we were told, the shepherds to whom the angels appeared at the time of the LORD'S birth, and for that reason he was carefully scrutinized by even the youngest. After the curtain descended he changed his position and we next saw him asleep-his head on a stone (as they do in the East even now) and his body covered by the long, dark-colored mantle he carried when awake loosely thrown over his shoulders. The Maiden at the Well was enjoyed especially by the Sunday-school scholars who had recently been talked to about Rebeccah. It was likely that this maiden resembled in costume Rebeccah as she first appeared to Isaac. The stone well was truthfully represented, and very picturesque the Maiden appeared in her white garments, bearing a water jar on her shoulder. Writing among the ancients was not so common as it is with us now, so that but few acquired this accomplishment; they were called Scribes, and did most of the writing, being ready for a small fee to write a letter for any one who chose to employ them. One such was shown to us at his nook in the public street, receiving the whispered directions from a maiden for the inditing of a love-letter. In the second position he had finished the letter, folded it lengthwise, and tied it with a bright ribbon and was in the act of smilingly handing it to the maiden. We noticed he used a reed to write with. The Maiden at the Window, the Latticed Window, and the Veiled Beauty illustrated the retirement of women in the East, both now and in ancient times. We noticed that the veil heightened the beauty it failed to conceal. The Orange Girl and Grape Gatherer were two prettily costumed figures. The children recognized in the Donkey Boy one of their own number, and were accordingly interested. The Donkey, be it said, failed to materialize, owing to the conviction at the last minute that the party who was to represent him would appear so like the reality as to cause consternation among the timid in the audience. A Money Changer plying his vocation and a Widow mourning were also shown. An Arab family at their meal of dates seemed to strike the children as very funny and was the last representation. Refreshments were then served, and the dates, oranges, and grapes used in the representation were generously distributed by the ladies to all.
ALLENTOWN, PA.-At the last annual meeting of the Allentown Society, of which there were two sessions a week apart, the following resolutions were proposed and carried without a dissentient vote:
WHEREAS, Over six months have passed since the separation of the Allentown Society from the General Church of Pennsylvania, and hence time has been given for a mature consideration of that step, be it Resolved, That the Allentown Society of the New Church now acknowledges the immediate origin of the Instrument of Organization of the General Church of Pennsylvania from the heavenly Doctrines of the New Church, and that it recognizes the wisdom of that Instrument; Resolved, That this Society recognizes its mistake in separating from the General Church Resolved, That this Society respectfully applies to the General Church for admission into that body; Resolved, That a committee be chosen, having the minister of this Society at its head, for the purpose of communicating with the Bishop of the General Church in regard to an Instrument of Organization for this Society, which shall harmonize with the organization of the General Church, and that this Committee report to the Society as soon as possible; Resolved, That the Secretary be instructed to send a copy of these resolutions to the Bishop of the General Church of Pennsylvania.
The Committee consists of the Rev. Mr. Schreck and Messrs. John Waelchly and W. J. Wider. The following resolution was passed, like the first:
WHEREAS, The objects of this Society, as declared in our present Constitution are the maintaining of public religious worship, according to the Word of God, and the imparting of, public religious instruction according to the Doctrines of the Yew church as contained in the Theological Writings of Emanuel Swedenborg; and WHEREAS, The House of Worship of this Society was dedicated to the worship of the LORD JESUS CHRIST according to the Doctrines of the New Church, and WHEREAS, The Doctrines of the New Church teach that "Governors over those timings among men which are of heaven, or over things ecclesiastical, are called Priests, and their office the Priesthood;" that "the Priests are governors for administering the things which are of the Divine Law and Worship" (New Jerusalem and Its Heavenly Doctrine, n. 314, 319; Arcana Coelestia, n. 10,793, 10,799); that "good may be insinuated into another by any one in the country, but not truth, except by those who are teaching ministers; if others do it, heresies arise and the Church is disturbed and rent assunder" (Arcana Coelestia, n. 6, 822); that "by ministries are meant priestly offices, and the duties pertaining to them" (Charity, n. 53); therefore now be it Resolved, That henceforth any attempt to use the House of Worship of this Society for anything else than Divine worship and religions instruction as conducted by the Priesthood of the New Church, or under its auspices, shall be considered a violation of the law of the New Church as contained in the Doctrines, a disturbance of the peace of the Society, and an offense, against the common good of the Church, and shall be followed by the separation from the Society of every member making said attempt.
NOTES 1884
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PHILADELPHIA, FEBRUARY, 1884 MEMORIAL services in commemoration of the life and services of the late Rev. George Field were held in Detroit, Sunday, December 30th.
Title Unspecified 1884
THE Boston Theological School is still in need of funds, and has appealed for twelve hundred dollars or more to meet the expenses of the ensuing year.
Title Unspecified 1884
A NEW Society has been formed in Goteborg (Gothenburg), and has selected Mr. Manby, the former editor of the Skandinavisk Ny Kyrk Tidiung, to be leader.
Title Unspecified 1884
THE REV. Mr. BOYESEN reports that the greater part of the New Churchmen of Copenhagen have separated themselves from the old Society and formed a new one.
Title Unspecified 1884
THE Massachusetts New Church Union has published a small volume, entitled A Journey in Palestine, containing an account of the travels of the Rev. John Worcester.
Title Unspecified 1884
THE Young People's Association of the Boston Society has offered four prizes, consisting of the Writings and collateral works, for the four best essays on "The Gorand Man" and on "Recreations."
Title Unspecified 1884
Mr. CALLAN, a Congregationalist minister interested in the Doctrines of the New Church, preached for the Chestnut Street Society during the illness of Mr. Giles The Society think of engaging the services of Mr. Callan permanently as an assistant of the pastor and as general missionary.
Title Unspecified 1884
THE Society in Wellesyille, Mo., has established a Sunday-school. Its Christmas Festival was very pleasant and edifying, and was witnessed by a large audience. This Society has a church of its own, and would like to employ the Rev. G. Reiche as its pastor; the fewness of its members, however, prevents this at present.
Title Unspecified 1884
THE Ladies' Aid Society of the Church in Denver held a fair and supper December 14th, at which they realized about one hundred dollars. The Christmas Festival was held Christmas evening, and was very pleasant. While the tree was being lighted, Noel's solo, "O Holy Night" was very beautifully rendered by Miss Agnes Wheeler.
Title Unspecified 1884
A CLASS for the study of education in the light of the Doctrines meets every week in one of the school-rooms of the Academy of the New Church. It is under the charge of the Rev. Mr. Benade and is composed of the teachers and students of the Academy, together with others interested in the subject. The attendance is about thirty-five.
Title Unspecified 1884
THE Advent Society, of Philadelphia, has decided to procure a copy of the Word in the original Greek and Hebrew to be placed in repository; also one of the original editions of the Writings, either Vera Christiana Religio or Summaria Expositio as representing them all, and a copy of the English version containing only the books of the Word.
Title Unspecified 1884
ON Sunday, December 2d, a most impressive centenary celebration was held in Camden Road Church. A special service was arranged for the occasion. Mr. Whittington, the organist, composed a most beautiful anthem and also the music for the introit for the service. Those who were present said that they were never so affected by a service before.
Title Unspecified 1884
DEPARTED this life at Chicago, January 20th, 1884, on her eighty-seventh birthday, Mrs. Johannah Hoppman. She was born in Sweden, and, becoming interested in the Doctrines through her husband, has remained a firm believer in the New Church upward of forty years. She leaves four children and twelve grand-children and great grandchildren, all in the Church.
Title Unspecified 1884
THE REV. ANDREW CZERNY, of Allegheny City, Pa, is now actively engaged in his work, he preaches once a month to the German New Churchmen of Pittsburgh and vicinity, and makes monthly visits to the Greenford Society. During the rest of his time he makes missionary trips in the Western District of the General Church of Pennsylvania, in the course of which he has visited Ruffadale, Blairsville, Johnstown, and Butler.
Title Unspecified 1884
THE annual meeting of the Advent Society, of Philadelphia, was held January 7th. The membership is one hundred and seventeen; average attendance at English service, ninety; at German service, twenty-two. During the year eleven new members have joined. The Young People's doctrinal class numbers forty-eight. The constitution of the Society was amended to bring it into conformity with that of the General Church of Pennsylvania.
CALENDAR 1884
1884 PLAN FOR READING THE WORD AND THE WRITINGS.
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WRITINGS OF THE CHURCH 1884
A. S. P. & P. S. Editions. Arcana Coelestia. 10 vols $6.00 Apocalypse Revealed. 2 vols 1.20 True Christian Religion 1.00 Conjugial Love ...... 60 Miscellaneous Theological Works 60 Heaven and Hell 50Divine Love and Wisdom 50Divine Providence 50 Four Leading Doctrines 50
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AUTHORITY IN IHE NEW CHURCH Rev. B. L TAFEL 1884
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WORDS FOR THE NEW CHURCH 1884
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LITURGY FOR THE USE OF THE NEW CHURCH: 1884
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EDITORIAL NOTES Editor 1884
NEW CHURCH LIFE PHILADELPHIA, PA 1884
Vol. IV. No STRONGER confirmation of the teachings of the New Church respecting the fallen and desperately wicked state of Christendom ought to be asked than the great frauds and embezzlements occurring day unto day in the very midst of the most highly cultivated and devoutly pious communities of Christians. The magnitude and frequency of these direful crimes perpetrated by men in high places, not only in society but in the Church, bear most unanswerable evidence against the consummated Church. "Honesty is the complex of all the moral virtues," and "where it is wanting heaven cannot be implanted" for there is no recipient plane and because heaven cannot be inseminated neither can the LORD be present (A. C. 2915), and where the LORD is not, the Church is not. Christendom is sanctimonious and pious in all sufficiency; it has the external trappings of a religion-fine churches, eloquent preachers, devout prayer- meetings, enthusiastic revivals, and even external charities, but the soul religion has departed. Christendom is not honest, and where honesty is not the Church is not. We can safely say that, taken as a whole, the Christians are the most dishonest people on the face of the earth.
Title Unspecified 1884
ANOTHER prominent and devout member of an orthodox Church has come to the conclusion that honesty is not "the best policy," and being thus deprived of a motive for being honest has left the country with some forty thousand dollars of other people's funds, deposited in the bank of which he was the trusted servant. He had been a member of a Boston church for ten years. "This," says the Independent, "is another chapter in the more than dramatic history of defalcations in Eastern Massachusetts in the last ten or fifteen years, including the Ponds, the Winslows, the Demonds, the Murrays; the Fall River cases, and a score or so in addition of men in high positions in the Church who have gone down in commercial dishonor."
Title Unspecified 1884
DOUBTLESS every reader of current New Church literature has noticed the eagerness with which statements favorable to the Church or bearing a resemblance to its truth are quoted and then "heartily" or "warmly" or "cordially" commended. Beside these waifs, there are a certain set of stock quotations from Emerson, Carlyle, Coleridge, and other noted men-all in the Church are familiar with them-that are regularly incorporated into lectures on Swedenborg, vindications of Swedenborg, essays on Swedenborg, and into nearly everything else pertaining to the man and his work. These things are interesting enough; but is it not a little weak to use them as they generally are used-as a proof of the truth of his claims? Is it not bad literary taste-to say nothing of its falsity-to quote in defense of the Church or Swedenborg from men whom the world knows did not in the least accept the one or believe in the other? The editors of our regular periodicals often quote an isolated passage from some article, book, or sermon, and then "cordially" commend it. The things quoted are often true to New Churchmen-true to them because the truth is already in their minds from the Writings; true as the Athanasian Creed is true to one in the truth and utterly false to one not. How our editors can reconcile their consciences to placing an author in the attitude of promulgating New Church truth when they know, as is generally the case, that he utterly repudiates it- to say nothing of the danger of misleading their readers by such quotations-is for them to determine. If a man affirms that there is a truer sense in which the Bible is to be viewed than that of its letter, he affirms what is indisputably true-to New Churchmen; but 1when he further adds in effect that the Bible is a mere collection of Hebrew poetry and fiction, it is at once seen that in his mind the first affirmation is a dire falsity. This illustration is a mere supposititious one, but it would not be difficult to show that many quotations heartily approved by editors of New Church publications are but parallel cases.
Title Unspecified 1884
THE countries of the New World are by some regarded as the proper home of the New Church, where it will flourish and finally cover the land-as the far-off countries free from infestors, spoken of by the angels in the Last Judgment. But the fact seems to be that newly settled communities are as much troubled with infestors as old communities and in some respects even more so. The greater state of freedom, and the absence of restraints, settled institutions, and deep-seated prejudices, while allowing the remnant or simple good to be more quickly and easily gathered together and separated from the great mass of the Old Church, simply result with the remaining majority in the more complete and rapid devastation of the Church and in the destruction of even the semblance of a reverence for the Holy Things of religion. In regard to the religious state of that newest of new countries, Australia, Moncure D. Conway writes that the community are mainly given over to Free Thought and the various forms of Spiritism.
Title Unspecified 1884
Two new monthly publications have appeared from the New Church on the continent of Europe. One is the Monatsblatter fur die Neue Kireke (Monthly Leaves for the New Church) published and edited in Zurich by the Rev. Fedor Gorwitz, the zealous and able missionary and leader of the Church in Germany and Switzerland. The paper has the same form and appearance as its predecessor, the Neukirehenblatter, which, however, appeared semi-monthly. The price of this new periodical is only seventy-five cents per annum. Those wishing to subscribe can do so through the "German Missionary Union," 1011 Arch Street, Philadelphia. The second new publication is the Fremtiden (The Future), an octavo of eighteen pages, published in Copenhagen by "Pastor" W. Winslow. This is, we believe, the fifth effort in the course of seven years to establish an organ for the Church in Denmark, which comprises about one hundred members.
THE Swedish New Church journal Skandinavisk Nykyrk Tidning of which the Rev. Mr. Boyesen is editor, recently contained the following notice of the Organization of the General Church of Pennsylvania: "The New Church Association in Pennsylvania has adopted the only genuine organization, founded on the only true Church order, which we find ascribed in the Writings. According to it, the priesthood is divided into three degrees: 'Minister,' or one simply a preacher (who may also baptize); 'Pastor,' whose additional functions are to marry and to administer the sacraments, etc., and "Bishop," to whom is intrusted the highest ecclesiastical power. The Rev. W Benade was elected Bishop of the General Church of Pennsylvania. The general idea concerning the priests in the New Church is that their only function is for them to be a kind of guide-post pointing to heaven. But in the Arcana Coelestia, n. 10,789-10,806, and in New Jerusalem and its Heavenly Doctrine, n. 311-325, it is clearly taught that priests are more than teachers merely; they are also leaders and governors in spiritual matters. Only self-love, pride, and a mistaken idea of a hierarchy are the causes why this important part of the New Church Doctrines has met with so much opposition even in its own limits. When a servant of the New Church, for the sake of the truth, is zealous to carry out the statutes which the LORD has given us in His Second Advent, then some New Churchmen have the notion that the wish to govern or to lead the spiritual things of a church is the same as the lust of dominion. But when these very men, who work against the governors or the priests of the New Church, attempt to further the true welfare of the Church, they are just the persons who are sick from that lust of which they accuse others-namely, self-love and the lust of dominion."
BAPTISM Rev. R. DECHARMS 1884
II. HAVING thus considered the distinct uses of Baptism, let us now, in the third place, proceed to give them a familiar but brief illustration. The great difficulty in conceiving how any spiritual use can result from sprinkling a child with water or immersing an adult in it, or how any spiritual or natural use can result from a mere symbolical rite or ceremony, arises from ignorance concerning the laws by which the universe was created and is sustained, or by which man exists and subsists, a physical, rational, spiritual, and immortal creature. And unless these laws were now revealed from the spiritual world for the sake of the New Church, called the New Jerusalem, which is now coming down from God out of heaven, the sanctity of neither Baptism nor the Holy. Supper would be at all seen, and these most holy Sacraments might be classed and discarded with those superstitious mummeries by which the old Christian Church, in some of its denominations, has been disgraced in its present entire consummation. But by the revelations of those laws it is now known that nothing exists and subsists on earth except by the influx of life mediately from the LORD, through the heavens, and immediately from Himself into the ultimates of creation; that man is created and sustained as a natural being, and reformed and regenerated as a spiritual being, by the influx of life from the LORD through angels and spirits attendant on him, as well as by an immediate influx of life from His own Divine person-hence, that if angels, "who are all ministering spirits sent forth to minister to those who shall be heirs of salvation," were to be entirely with-drawn from man, he would instantly drop dead, as if shot through the heart, or as Ananias and Sapphira did at the rebuke of the apostle, consequently, that man cannot think a single thought, or feel a single affection, or come to any rational conclusion, or perform any reasonable act, unless acted upon by angels and spirits from the LORD-and, therefore, the nature and quality of all his thoughts, affections, conclusions, and actions are wholly determined by the kinds of angels or spirits who are attendant on him. It is further revealed, as we have seen in the progress of this discourse, that angels and spirits can be conjoined or consociated with men in no other way than by those things in ultimates which correspond to things in heaven and so represent and signify them; that while these ultimate things are in man's sensories, or in his thoughts and affections, hence the angels, whose sensories, thoughts and affections are formed by those things which correspond to them in heaven may be, by correspondence with man in these ultimates, and impart to him spiritual powers from the LORD to think as they think, feel as they feel, act as they act, and thus put away all those evils and falsities of his unregenerated nature which are contrary to God and unfit him for heaven. Thus external rites and ceremonies, such as Baptism, where instituted so as to represent and signify spiritual and Divine things, form a connecting bond of conjunction or association between angels in heaven-and men on earth. And without these rites and ceremonies there is no such medium of conjunction or association, and men who are in ultimates after the forms and fashions of disorderly life, that is, of selfish and sordid life, must be consociated with selfish and worldly spirits, sent out from that hell which such spirits constitute in the spiritual world-the effect of which consociation must be utter inability either to see the truths of spiritual and heavenly loves or to live the life of those truths. Corporeal spirits keep men's minds so in corporeal things as to induce the belief that life is in the body alone, so that men believe in the resurrection of the body, and would not admit any resurrection at all unless they did; because in self-love, which is the most corporeal love, they do not believe in any actual spiritual world or any spiritual body td live in it; and hence have no practical belief in a heaven or a hell, or any conscious or sensible life immediately after death; or not until the day of general judgment, when the soul, being united again to its body, will enjoy conscious and sensible life again so as to be susceptible of the joys of heaven or the torments of hell. Now, when these laws are known, acknowledged and admitted as postulates, they throw floods of light on the subject before us. They show us clearly the first use of Baptism. They show us with equal clearness how the second and third uses follow the first. And they enable us to understand that otherwise incomprehensible mystery, how temptations which are denoted by the waters of Baptism, and which Baptism leads to, effect man's purification from evils and falsities, so as to promote his reformation and regeneration, his redemption and salvation, or his entrance into heaven and eternal life. To see clearly the first use of Baptism, then, you have only to observe that all men are born with only inclinations to love themselves and the world supremely. This love is contrary to God's love, contrary to heaven, and repugnant to eternal life, which is the life of love to God and charity to the neighbor. And, therefore, while men are in this love of themselves and the world, they can never go to heaven, or be happy there, because selfish and worldly spirits from hell constantly flow into them, exciting and confirming this love, which is contrary to the life of heaven and wholly unfits them for its enjoyment. If all men should come wholly into and remain in this condition, no flesh could be saved. This was about to become the final condition of all men when the LORD came into the world to redeem and save them. His redemption consisted in letting all the selfish and worldly spirits of hell into His own breast, so as to be tempted by them to indulge and act from their love; and in overcoming them in spiritual combat, so as to remand them to hell, by resisting their temptations; and His salvation consisted in acting from the Divine love of doing good to others for their own sakes, so as to form to Himself a body of that love, and spread from His body a sphere of that love, which sphere affecting, with horror all infernal spirits, keeps them forever shut up in their hells, without any power to destroy the free will and rationality of man so far as he is within and protected by the LORD'S sphere, or Holy Spirit. Thus men were redeemed in general principles by the LORD'S conquest of the hells in His own humanity, and, were saved in general principles by His subjugation of them beneath the sphere of it. And men are redeemed in particular so far as any and everyone man is brought within the sphere of the LORD'S Divine humanity by reformation and regeneration from Him. To reform and regenerate men on earth, the LORD restored the heavens to order by a new arrangement of their inhabitants, in the detrusion of the infernal spirits, who were seeking to destroy them and so to overturn the throne of the Eternal. From this new arrangement of the heavens, or this formation of a new heaven, the LORD causes new influences to descend from himself into the minds of men on earth, so as to form them into a New Church. The descent of these influences is a fresh outpouring of His Holy Spirit, or sphere of Divine operation. The first plane of this influx is that remnant of good from a former Church, which the LORD always reserves to Himself. This plane He, in his first Advent, formed by the disciples whom He drew around Him, and by the apostles whom He sent forth to proclaim the glad tidings of His redemption and salvation. These were the nucleus of His Church. They were prepared for His reception by the Baptism of John, whereby their spirits were associated with the better order of Jewish spirits, who were expecting His Coming and living conformably to that expectation, and who were arranged into an incipient new heaven by that preparation of the heavens for the LORD'S descent and ascent through them which resulted in their entire reduction to order; and they were introduced into a new Church on earth and into a new heaven in the spiritual world, by the LORD'S own Baptism, which He Himself received from John, that He might fulfill all righteousness in entirely subjugating the hells and entirely reducing the heavens to order, so as to baptize all His true and faithful disciples with the Holy Spirit of His truth and the fire of His love. The Baptism of this Holy Spirit was received by the apostles at Pentecost, and was received by all whom they introduced into the Christian Church by Baptism and instruction in its truths. No others received this Holy Spirit but such as were baptized by the apostles and received it through the imposition of their hands. In proof of this read Acts xix, 1-6, where it is recorded, that, while Apollos was at Corinth, Paul, having passed through the up per coast, came to Ephesus; and in certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. - And he said unto them, Unto what then were ye baptized? And they said, Unto John's Baptism. Then said Paul, John verily baptized with the Baptism of repentance, saying unto the people, that they should believe on Him which should come after Him, that is, on CHRIST JESUS. When they heard this, they were baptized in the name of the LORD JESUS. And when Paul had laid his hands on them, the Holy Ghost came on them; and they spake with new tongues and prophesied." This incident proves that John's Baptism only prepared the way for Baptism by the LORD'S disciples, and that none could receive the LORD'S Holy Spirit except he who was baptized by His apostles. The reason was, because the descent of the Holy Spirit at Pentecost was the influx of the LORD through the heavens as reduced to order by His ascent through them after His resurrection; and the only way in which men on earth could thereafter receive that influx was by the consociation of the angels of those heavens with their spirits in and by the sign that they were believers in, acknowledgers of, and followers of, the LORD JESUS CHRIST. That sign was the Baptism of His apostles, in which sign they arose and washed away their sins, calling on the name of the LORD, that is, received the representative and significative badge of a belief in Jesus as the Messiah who was to come, of obedience to His commands, and of that elevation into spiritual life from natural life which consisted in their being made clean through the words which He had spoken unto them. So soon as they received this sign in honest faith and sincere purpose of heart, the angels of the LORD'S new or restored heavens instantly flowed into it, and becoming constantly consociated with them in it, gave them power to live a new life and teach a new doctrine. And this illustrates the first use of Baptism now and forever. For the LORD, in this His second Advent, has executed a general judgment in the spiritual world on all Christians who had gone into it from this natural world since the establishment of the Christian Church in His first Advent. That judgment consisted in determining those who were inwardly selfish and worldly but exteriorly lovers of the LORD and their neighbor, from those who were interiorly holy as well as exteriorly so; and in remanding the former to hell, while the latter were formed into a new heaven of Christians. This new heaven forms a new arrangement of Christians in the spiritual world, through which only the LORD'S influx of love and charity now comes down to the wills, understandings, and lives of men on earth. Hence no others than those who are consociated with the angels of this heaven can be able to act from the disinterested love of God and charity to man. All others are more or less under the influence of spirits in the world of spirits, who, whatever may be their pretensions to Christianity, whatever external sanctities they may assume, whatever professions of belief they may make in the LORD JESUS, and whatever imitations of His holy and disinterested life they may put on, are, nevertheless, nothing but selfish and worldly spirits at heart, and can excite no other passions in the breasts of men upon earth, and can enable them to live no other life in the trials of faith and patience to which all must here be subjected for their reformation and regeneration. To live the life of pure, disinterested love to God and charity to man, every man must now be conjoined to the sole fountain of that love, the LORD JESUS CHRIST, who is the Alpha and the Omega of it, the Beginning and the Ending of it, the First and the Last of it, and who alone has the Omnipotence of it in heaven and on earth. To live the life of this love every one must now be conjoined to Him, through His new heaven; and this conjunction can alone be effected in and by that sign of faith in Him, obedience to Him, and life from Him, which may be so perceived by the angels in ultimates as to form a bond of consociation between the angels of the new heaven and the man of the Church on earth. This sign is New Church Baptism; that is, the receiving the sign of the cross with water on the forehead (or the breast) in the belief that JESUS CHRIST is God alone, accompanied with the fixed purpose of heart to undergo all that purification from evils and falsities which results from life according to His precepts as conveyed in the spiritual sense of His Word. When an infant or an adult receives this sign, he becomes from that instant consociated with the angels and the spirits of the new heaven, which was formed by the LORD in the Last Judgment. Through them he receives from the LORD the powers of a new spiritual life, and in the energies of this he receives the light to see and declare a new spiritual doctrine. Thus he is introduced into the Church and inoculated into heaven, so as to be able to acknowledge the spiritual truths of the New Jerusalem, and to live the disinterested life of love to God and charity to man which they so clearly and emphatically teach. And this is the first use of New Church Baptism. The same illustration enables us to see how its second and third uses follow the first. The second use is, that the baptized person may know and acknowledge the LORD JESUS CHRIST as his Redeemer and Saviour and may follow Him. And the above remarks have shown how this use follows the first, for no one can acknowledge the LORD JESUS and follow Him except he be associated with those angels and spirits in the world of spirits who are in the belief that He alone is God, and are in the spiritual life of His commandments. For by this channel alone the LORD'S Holy Spirit or sphere of divine operation descends into men, and, as Paul says. "No man can call JESUS, LORD, but by the Holy Spirit given unto him." Hence no man can believe in and acknowledge the LORD JESUS as God except he be consociated with the angels and spirits who are in the same belief and' acknowledgment. And the first use of Baptism is to associate a man with such angels and spirits. To know the LORD is to give an intellectual assent to the truths that He teaches in and by His word to acknowledge Him, is to submit the will to the teachings of those truths, and to follow Him, is actually to live according to those truths, so as to conform the external conduct to them. Now it has been seen that no man can think a single thought, feel a single affection, or do any act, except by the influence of spirits attendant upon him from the world of spirits, they themselves being acted upon either by angels from the LORD or by devils from hell. And the quality of any man's thoughts, affections, and actions is determined by the kind of spirits that are in association with him. By angels from heaven there comes love to that LORD in charity to men; and by devils from hell there comes love to self in love to the world. And no man on earth can possibly think the truth that teaches supreme love to God and charity to man, or feel a sincere inward affection for that truth so as to reduce it to practice in his life, unless he is associated with the angels and spirits who are in the faith that JESUS CHRIST alone is God. And no man can be associated with such angels and spirits except by New Church Baptism. Any others who are associated with spirits in the world of spirits, by the various forms of Old Church Baptism, are merely natural men who at least deny the divinity of the LORD JESUS, whatever they may say with their lips. For Old Church Baptism in respect to the Baptism of the New Church is like the Baptism of John in respect to the Baptism of the LORD'S disciples, the Old Christian Church having degenerated into a merely natural Church with a merely natural interpretation of the Word, and a merely natural understanding of its Sacraments. Hence its Baptism, like John's, is only the Baptism of the external man. But the Baptism of the New Christian Church; being founded in the spiritual sense of the Word, and being the sign of the purification of man's spirit by the truths of that sense, is the Baptism of the internal man, is therefore the Baptism of the spiritual Church, and makes those external men who receive it, spiritual by a true and loving faith in Christ. For "the external man cannot become spiritual without faith in Christ." Thus, so far as the receiver of New Church Baptism, by consociation thereby with the angels of the new heaven, receives the power through the subject spirits of those angels to believe the LORD JESUS to be God alone, and to live His precepts from an humble submission of His' will to the spiritual truths of His Word which teaches them, so far the second use of Baptism follows the first. And, further, so far as this knowledge of the LORD, submission of the will to the truths of His Word, and conformity of the external conduct to His precepts as spiritual principles of life results in that radical and thorough change of man's internal character, in which the ends of his life are entirely inverted, so that he ceases to act from the ultimate love of himself and the world, and begins to act from the ultimate love of God and his neighbor, so far the third use of Baptism follows its first and second uses; for so far man is regenerated; and this effect can only flow from that introduction into the Church and that insertion of his spirit in heaven, whereby he receives through angels and good spirits from the LORD power to become a son of God, being "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God," who is incessantly saying, by the influx of His Divine life through the heavens," Let us make man in our image after our likeness." Thus the three uses of Baptism may be compared to the vegetation of plants from a seed sown in the ground, through all the intermediate processes, to the seed again formed and multiplied in the fruit. The seed sown in the ground represents the first use of Baptism. For the ground denotes the Church, and seed those truths from the Word which, when received in faith, introduce men into the Church. And as the seed when sown in the ground is thereby connected with the spiritual world so as to receive its common life and modify it in growth according to its peculiar form and nature, so Baptism, by introducing the subject of it into the Church, also connects his spirit with the spiritual world, and determines its influx according to the form and quality of the faith and life involved in the Baptism received. In like manner as the seed, when it sprouts and grows into a trunk, branches, buds, flowers and fruits, as the means of forming fresh seeds, so the first use of Baptism, leading to instructions from the Word, whereby the baptized person knows who the LORD is, and to those spiritual influences whereby he acknowledges the LORD by submission of his will to the spiritual truths of the Word, and follows Him by conforming his external conduct and Whole life to those truths, makes provision hereby for that regeneration of man's soul, in which the seeds of eternal and Divine truths are stored up in his inmost principles, for immortal development in the ever expanding life, and the ever increasing felicities of heaven. Thus do we illustrate the distinct uses of Baptism. And now we might in conclusion go on to make a variety of observations which would give an important practical application of the doctrines thus advanced, the Laws thus expounded, and the principles thus explained and elucidated, but we will only, in concluding this discourse, simply recite the following brief explanation of our text from the Writings of our Church and add a single brief remark. Our Church teaches that the LORD Himself was baptized by John, that He might not only institute Baptism as a rite to be observed in future, and establish it by His own example, but also because He glorified His humanity, and made it Divine, as He regenerates man and makes him spiritual." This is given the explanation of our present text, and the full consideration of it would lead us to show the indispensableness and the use of temptations in glorifying the humanity of the LORD and in regenerating men from Him It would lead us to show that the LORD could not have undergone temptations except by the Baptism of John, which produced the conflict of evil spirits from hell with the Divine principles of goodness and truth flowing down from the Divinity within Him, and that without this conflict as a consequent of that Baptism, the LORD could not have conquered and subdued the hells, and so glorified His humanity, as to have redeemed and saved mankind. Thus we should see how it became the LORD to fulfill all righteousness; and how it becomes us now to follow His example, and by the Baptism of repentance and internal purification fulfill all righteousness in our degree, as He did in His. Therefore we remark, in conclusion, that we are bound to arise, every one of us, and be baptized, washing away our sins, and calling on the name of the LORD. We are bound by every consideration of duty and propriety to receive the external sign of our faith and our purification as the LORD did. For He has set us an example and given us a command. He fulfilled all righteousness by bringing His internal Divine principles into the veriest ultimate of its merest representative and significative sign; and we must obey His command to His apostles to baptize us literally for the reception of His Holy Spirit by receiving the literal and most external sign of its communication, and thus must follow His example in bringing down our inmost principles, the regeneration of our wills and ends of life, into the ultimate sign of their purification and radical change. Let us not hesitate to do so, as some are wont, from a mistaken idea of the nature of the ceremony. Let us not hesitate to be baptized because we are not good enough. This, believe me, is the suggestion of the enemy of your souls, who is seeking to prevent their being taken out of his power and blessed by the influence of the new heaven, by causing you to act from a false and fallacious prejudice in the minds of those sects of the Old Church whom he has in his power. Hence he seeks to delude you by the idea, which is very commonly prevalent, that this rite is a sign that the person who receives it is a Christian, so that very many are kept back from the enjoyment of its privileges, and the advantage of its uses by a fear that they are not in the possession of those holy qualities which the true Christian character requires. This is especially the case with the diffident, the modest, and the sincere, who are too conscious of their defects to think themselves entitled to take the badge of so exalted a profession, and yet are on account of their low estimation of themselves, the very persons who are most suited to receive the benefits of the ordinance. If any one is in such a state as to think himself good enough either to be baptised or to partake of the LORD'S Holy Supper, that very fact is the conclusive evidence of his unfitness; for the LORD came not "to call the righteous, but sinners to repentance;" and both Baptism and the Holy Supper are representative rites which foreshadow repentance, reformation, and regeneration as the substance of good things that are to come. This has been shown with sufficient clearness in this discourse by the presentation of the very express Doctrines of the New Church on this subject. As has been shown, these Doctrines very explicitly teach that Baptism is, instead of the Jewish representative washings, which, like the whole Jewish law, were, as the apostle says," a shadow of good things to come" (Heb. x, 1,) and not the very image or substance of those things themselves. Consequently it is a sign of what is to be and not what is in the baptized person. Hence it is a sign, not that a man is a Christian, but that he may become one if he suffers the LORD to give unto him saving faith. It is a sign of those spiritual purifications from evils of life which the Jewish washings typified. It is not those purifications themselves, but only a sign of them. It is a sign that a man is to wash himself from his spiritual defilements, and not that he is without uncleanness, and therefore one who hesitates to be baptized because he is not good enough, or because he is not already a Christian, is like a person who should refuse to wash himself because he is not already clean. Let no one, therefore, hesitate on this ground to avail himself of the benefits of this Holy Sacrament. Let him take upon himself the badge of spiritual purification; and let him so cleanse himself spiritually, by "the washing of water by the Word," that he may more and more experience throughout all time, and still further and further in eternity, a verification in his particular case of this Divine saying of the LORD to His disciples- "Now are ye clean through the Word which I have spoken unto you."
PENTYILLE 1884
III.
AS HAS been said before, Pentville was a quiet place. Its people, while loving money as much as their city brethren love it, or perhaps more, were free from the formers' restless, feverish pursuit of it. Each artisan knew that he could expect only so much work-about as much as he had last year-and no more; the merchant knew what trade he could expect, and that it would be useless to try for more. This, perhaps, is the secret of the quietness and repose of country and village life in contrast with city life, and why the blacksmith of Pentville would lean on his bellows and discuss religion with the customer whose horse he was shoeing, or why the merchant found time to sit for hours on an upturned nail-keg and discuss various topics with the knot of men always to be found in his store. No one was in a hurry; the day was long enough for them to do all that they had to do and leave a liberal margin to keep abreast with the current of modern thought-i. e., talk. If any luckless city man-burdened with the cares of making a fortune quicker than the use he performed in the world entitled him to come among them, he soon found that in many respects these country folk knew more on many points unconnected with business than he did. Where he would hurriedly glance through his newspaper, they would carefully read it all, and then discuss it thoroughly in their places of business with their customers. - The people of Pentville prided themselves on their liberality. They proscribed no man for his religious opinions, though at times some bitterness would crop out on the subject of politics. No matter how absurd a man's religious belief might be, his neighbors would meet him in a friendly spirit, argue with him for hours, and on parting each disputant would admit that he saw much in the other's views to which he could cordially assent. There was a difference of opinion as to the cause of this desirable state of things. The orthodox said, the people were law-abiding and the law granted civil and religious liberty to all; the infidels, thought it came from the liberty, fraternity, and equality cry, backed at times by a French Revolution or something similar; the Liberals, Unitarians, and others of that class attributed it to the discoveries of science, the "searching analysis" to which the Bible had been subjected, and the spread of "education;" the Spiritists gloried in it as the result of their "cause," and, lastly, the New Church people were quite sure that it was caused by the influx of spiritual truth and good into the "minds of all men." One peculiarity was that each sect, except the orthodox, saw in this liberality an evidence that the others were gradually but surely coming to their particular belief, and perhaps the Unitarians were nearer right in this respect than any of the others. The orthodox were regarded by their neighbors with a feeling of pity, as being still bound by creeds, and they in turn met those whose souls had not been saved, on friendly terms, because, perhaps, they did not think much about or believe much in their creed. In this hodgepodge Mr. Rawlins moved, talking very little when theology was the subject, but occasionally asking a question that was a poser to some one. By this course he gained the unsought reputation of being a rather deep "investigator." The prevailing sphere of repose seemed to have affected him soon after his arrival. At any rate, he had ample leisure time and appeared to be in no hurry to leave the town. At first, owing to his city dress and manners, the people were inclined to look for "airs" in him, but finding nothing that savored of this offense, they received him in a friendly manner, and he became a favorite with both young and old. One afternoon, some time after his arrival, he met the Rev. Mr. Sommers and walked with him some distance along the shady street, conversing on various topics. Finally Mr. Sommers said: "I have not seen you in our church since the first Sunday you were here." "No. I have been but the once." Mr. Sommers continued: "In addition to our Sabbath services, we hold three meetings during the week, and I invite you to attend them. My people will receive you cordially, as I know I shall." "Thank you for your kind invitation." "You will come, then?" Mr. Rawlins hesitated; he did not like to reply, but feeling that the truth had best be told, he shook his head and said, "No." "Why?" "I believe you have read some in our Writings?" "Yes, and I found in them much that I could accept." "Did you read what is there said about the Protestant Churches?" "I did, and was much pained and repelled. You surely do not believe it?" "I surely do." "But, my friend, those things are not held even in your own Church. I read but a short time ago, in a book by one of your best writers, that the 'Old Church' as he termed it, perished at the time of the 'last judgment' and that the New Church that succeeded it was not an organization but a better state of life. He utterly repudiated the application of Swedenborg's strictures to the Protestant Churches of to-day." "Did you believe what that writer said about the Old Church that has passed away and the New one that succeeded?" "Of course not," replied Mr. Sommers, with some emphasis,-"how could I, a minister in the Methodist Church? But those views are very pretty and harmless, and not in the least offensive." Mr. Rawlins smiled as he replied: "No, they are not offensive, neither are they true. The New Church emphatically teaches that at the last judgment the Old Church died as to goodness and truth, though its organization and falses remain, and will, perhaps, for many ages. My Church teaches this, and I believe it. The New Churchman who teaches contrary to this, goes against Divine truth." "Do you regard Swedenborg's books as Divine truth?" asked Mr. Sommers, with a smile. "I regard what we call the Writings, that is, Swedenborg's theological works, as Divine truth from the LORD through him as the human instrument. The New Church is founded on those Writings and what is a Church not founded on Divine truth or revelation?" After musing a moment, Mr. Sommers replied: "Your statements are certainly very different from what I have heard from others of your belief, though from what I have read of his works I can see that they are more in accord with Swedenborg's teachings than theirs are. But your view is very uncharitable." "My dear sir," replied Mr. Rawlins, "the LORD has made His Second Coming, and it is in the Writings of the New Church. The Word is the LORD, and the Writings are the revelation of the internal sense of the Word, of its Divine truth, wherein all its sanctity lies. In that revelation or coming is the sole means of salvation for the world, and now I ask you if it would not be more uncharitable and unchristianlike for a man to suppress a part of that truth for fear of offending people, than for him to plainly state it?" "Most unquestionably, "replied Mr. Sommers, "if the New Church believes it has Divine truth, on which solely the salvation of the world depends, its members are false to their trust if they withhold any of that truth from their neighbors." Then he added, with some fervor, "Where would the world be to-day if men had not boldly preached the utter wickedness and depravity of the human heart-preached it without fearing or caring whether it was offensive or not, and then offered the salvation of faith alone?" Here he paused, and then said, with a smile, "But that is foreign to the subject." "Yes, utterly foreign to the LORD'S truth, for faith alone is a deadly falsity." Slightly elevating his eyebrows, Mr. Sommers replied, "Well, I will cling to it in preference to your 'Writings.'" "So be it," was Mr. Rawlin's reply. "I can only hope that your life in this world will be such as to enable you to see clearer in the next." "I echo the hope for you." "But according to your 'uncharitable' faith I shall have no hope then." Mr. Sommers smiled and shrugged his shoulders as he replied, "I believe you have stated the case correctly." Strange as it may appear to some, these two men parted at the end of their walk on amicable terms, neither the least" offended." After parting with Mr. Sommers, Mr. Rawlins sauntered lazily to the post-office. There he saw Mr. Povey tacking up a sheet of paper against the wall. Turning and seeing Mr. Rawlins, he came forward, and shaking hands, said, "I'm just putting up a notice of the meetin' next Thursday." "Indeed, what meeting?" "Mrs. Thirwanger, great medium; you must be sure to come; you'll hear and see some wonderful things, and then you know you Swedenborgians are a sort of first cousins to us Spiritualists and ought to help us." Mr. Rawlins replied, with a smile at the cousinly tone in which the last statement was made, "For one, I utterly repudiate the relationship." "Surely you are not afraid of the ridicule that some people heap on those who believe in spirit manifestations?" "No; I repudiate the relationship from quite another cause." "Well, sir, I'd like to know your reasons for rejecting the right hand of fellowship?" said Mr. Povey, with some asperity. "The reason is," was the cool reply, "that I know Spiritism to be false, evil, and dangerous." "I-I never heard of such uncharitable sentiments," exclaimed Mr. Povey, indignantly. "Spiritualism-dangerous!" "Yes, as dangerous for a man to 'investigate' as a buzz-saw." "Sir, such sentiments are unworthy of a man of the nineteenth century," said Mr. Povey, severely; "they are terribly narrow and bigoted." Mr. Rawlins laughed good-humoredly at this onslaught, got his mail, and left the office. He read his letters as he walked along; these finished, and finding himself in front of Mr. Collison's house, he entered the gate, walked through a grape arbor at the side of the house to a large yard in the rear, where he had caught a glimpse of two hammocks, both occupied. It may as well be noted here that during his stay in Pentville he had been by no means sparing of his visits to this house. The occupants of the hammocks, Miss Julia and her sister Maud, did not attempt to arise at his approach, but gave him a friendly greeting, and he, throwing his hat upon the ground, sat down in an ancient but exceedingly comfortable rocking-chair that stood near in the shade of the trees. "Well, what have you been doing with yourself to-day?" asked the pert Miss Maud. "Precisely what you are doing with yourself at this moment-nothing." "What a lazy man "What lazy girls I" "Indeed we are not "-indignantly. "Jule and I got breakfast and dinner and did all the kitchen work-it's our week to do that work-and came out here to rest a bit before getting supper." "I beg ten thousand pardons." "Don't you think one is quite sufficient?" asked Julia. "I hope so, for this weather is not the kind for great exertions." "I believe you are just as lazy as you can stick," said Maud, in the village vernacular. "So do I," was his indolent reply, "and the contemplation of your graceful repose makes me more so." "As you have paid us a compliment you may stay," said Julia; "otherwise I should have felt like ordering you away for saying that." "May the presiding genius of compliments always hover o'er me I" he exclaimed, apostrophizing the boughs of the tree. "One is quite sufficient to last for a long time. Now tell us, whom did you meet up town this afternoon?" "Let me see. I had a walk with Mr. Sommers and a little sparring match with friend Povey." "A sparring match!" exclaimed Maud; "what was it about?" "He asked me to come to the seance of Mrs. Thirwanger, and said that we New Church people were first cousins to Spiritualists." Maud, eagerly: "Then what did you say?" "I said, 'it's no such a thing,' and he said. 'Why?' and I said, 'It was false and evil and dangerous,' and he said, 'You're afraid of what people say,' and I said, 'I aint,' and he said,' Your're bigoted,' and I left." "Maybe you think that way of telling us things is funny," said Maud, loftily. "Well, isn't it?" "Not in the least, I assure you." "Woe is me 1" dolefully. "Make amends by telling us something else," said Julia. "Will it make amends, Miss Maud?" "That depends on how you tell it." "I'll do my best, and since the light comedy vein does not please you I'll try the heavy dramatic. Note the qualifying word, try." "Go on. I know you'll fail." "Mr. Sommers did most kindly ask me the meetings of his church to attend. To this I did reply 'I cannot,' and upon being pressed for reasons-I spoke the truth." "Oh! my, I hope not," exclaimed Maud, seriously; "what will he think?" This was called forth by her remembrance of the speaker's views on the subject that she had heard. "Maud, you would not have had him tell what was not true, would you?" said Julia. "Well, not exactly, but what is the use of offending people?" "Don't be alarmed," said Mr. Rawlins, laughingly, "he was not in the least offended, though I have him the doctrine strong. We shook hands on parting, he no doubt thinking that I am the follower of a foolish visionary." Maud gave a sigh of relief and said: "I am glad he did not get angry at what you-at what we believe." "Was that dramatic enough?" he asked. "Yes, indeed, quite," she replied; "I think I prefer the other style." Then she said irrelevantly: "Jack and I are going to the seance." "Yes," was his reply, as he glanced at her sister and said," Miss Julia, may I have the pleasure of taking you to that entertainment?" She consented, and then in an innocent manner asked him how he could reconcile his conscience to attending such a meeting. "I do it," he replied, "on the principle that 'he who goes once is a philosopher, but he who goes twice is a fool.'" Her bonny brown eyes shown full upon him as she very demurely said: "I have attended three or four of Mrs. Thirwanger's seances." He heard what sounded like a smothered laugh from the other hammock, and he grew rather warm and red and wished he had a fan. "My-" he commenced, and checked himself and added to his confusion, for "dear" was on his tongue. He began again: "What I said I fear might have sounded very rude, but, of course, I meant that the quotation must be taken in its true sense, 'once' meaning-or rather I mean, that 'twice' means going from being a believer in such things. A sort of going-" Here Maud's gravity gave way, and a merry laugh came from her hammock, and Julia also joined in it. Much relieved he said: "Really, I would rather face a rostrum full of mediums than go through that again." Then to Julia: "You forgive me?" "I'll consider the matter," she said, with a smile, and then seriously: "but, after all, isn't there truth in the first application of the quotation?" He winced at this question, as he replied: "I believe there is, for no one can get any good or truth from such meetings, though one grounded in the truth may get their confirmation of the utter falsity of Spiritism." "Of course, I do not believe in Spiritualism," said Julia, "but I really never knew what there was in it that made it false and dangerous." "It is false because none but lying spirits have open communication with man, and it is dangerous because these liars so flatter man's vanity as to get control of him and destroy his rational; this done, he is lost. To New Church people Spiritism is especially dangerous, for as spirits are not allowed to use their own memories but the man's, they confirm the Church's truth in his mind, thus inducing the belief that they are angels; then by phantasy they induce upon man, even to his external senses, a feeling of pleasure and joy that seems to him to be heavenly, and the man is led to believe this feeling comes from the presence of the LORD in him. This the spirits confirm until he fully believes they are the LORD and, what is ridiculous, they believe so too. Thus the blind lead the blind." The two girls listened to this with open-eyed earnestness, and Julia now said: "I'm almost afraid to go to that seance." "You are safe from all the hells combined so long as you look to the LORD and trust in Him." "That is what everybody says," exclaimed she, half rising in her eagerness; "but tell me, where can I look to Him?" Then, sinking back in the hammock, she blushed very slightly and added: "The question may show my ignorance, but I do not pretend to know very much." He looked at her a moment curiously, and then said: "Do you know that you have just asked what is perhaps the most vital question before the Church to-day, and that on its correct solution depends the growth, or, I say the very existence, of the Church?" She did not move or reply, but looked at him intently. "You asked 'where can I look to Him?' Remember that 'In the beginning was the Word, and the Word was with God, and the Word was God.' But man has fallen so low that he could no longer see the LORD as manifested in the Word, and to save him from utter destruction the Second Coming of the LORD was necessary. That Second Coming was the revelation of the Internal sense of the Word, its Soul. Now, can you see 'where to look to Him'? " "The Writings," she replied, in a low tone. "Yes, you have answered truly. We are to think of Him as a Divine Man-our Heavenly Father; we are to look to Him in the Internal sense of the Word confirmed by its letter, for there and there only He speaks 'to us in Divine truth. The Writings are that Internal sense and the Second Coming of the LORD, and in them we look to Him." With a sigh, as of one relieved of a burden, she replied: "I never heard anything in my life that pleased me as that does. Now I can think of the LORD and look to Him. I could not before." Maud had listened to this, but perhaps not in the same way as Julia. She now half rose, and in doing so a book lying in her lap fell to the ground. She began as he arose and picked it up: "Mr. Glimme told me the other day that he felt the actual presence-" but Mr. Rawlins, foreseeing what was coming and desiring to avoid personalities, hastily opened the book and said: "You have been reading Maud Mullor, I see." The light-hearted Maud Collison easily led away from what she had intended to say, replied: "Yes, Jack gave it to me. Isn't it beautiful?" He looked at the blue and gold binding and replied: "Yes, it is well gotten up." "You know what I mean, so don't pretend. The poem is beautiful." He resumed his chair and said: "Let us translate it, shall we?" Maud looked at him suspiciously a m6ment and then said: "Well, then, translate it." He opened the book that he still held, and began: "Miss Muller was a farmer's, or perhaps a farm laborer's daughter. One day while working in the hay field a judge came along and asked for a drink of water. She gave it to him, and he, seeing that she was rather pretty very naturally opened a conversation." Maud-"You're horrid I" "He continued his journey, and she thought how nice it would be if she could be the judge's wife." Maud-"I've heard enough." "She wanted to be his wife-first, that she might be dressed in silk; second, that she might be toasted in wine; third, that her father could have a new coat and her brother a boat; fourth, that-" Maud, putting her hands to her ears-"Stop! I won't hear any more. I won't! I won't I" "Very well, then," he said, laughing, and closing the book, "we will not examine any further into Whittier's 'beautiful' idyl of 'might have been' conjugial love with its dreams of youth vainly recalled." Julia now got out of the hammock and said: "Come, Maud, we must get tea ready;" then, turning to Mr. Rawlins-"You will stay and test our cooking, will you not?" It is needless, perhaps, to add that he stayed. [TO BE CONTINUED.]
SELF-SATISFIED 1884
A TIN-UP, a Bucket, and a Barrel sat on the seashore. All of them were full of water-as much as they could hold. The Barrel smiled as he regarded the amount in the Bucket. The Bucket felt an amused pity as he looked down at the little Tin-cup. The Tin-cup smiled as he looked at the dry sand. All of them had received according to their capacity and use which was proper and right. All of them were somewhat self-satisfied with the amount received, which was-natural, but somewhat absurd, as they sat on the seashore.
Title Unspecified 1884
THE London Standard publishes the notice of an application for a license directing an association about to be formed under the name of "The New Church Educational Institute." The objects of this Institute are: 1st. The education and training of persons for the ministry of the New Church. 2d. The establishment and maintenance of a school, or schools, for the education of boys and girls, and particularly for their instruction in the Doctrines of the Church.
SOULS OF ANIMALS ARE NATURAL AFFECTIONS 1884
WE have shown in a former article that animals have souls-that they are spiritual affections clothed by nature; and at the same time we quoted from the' Writings of the Church many signs confirming this teaching. In the present number we will show that the affections which animate animals are natural affections inflowing from the world of spirits. They are not interior spiritual affections such as operate in the heavens, but they are like the natural affections of man. Indeed, these natural affections inflow from the general sphere of the life of spirits in the world of spirits and manifest themselves according to recipient forms. But we will proceed to the teaching. We read: "These things being premised, it will be said what the I soul of beasts is. The soul of beasts, regarded in itself, is spiritual. For affection, whatever its quality is, good or evil, is spiritual, for it is a derivation from some love and draws its origin from the light and heat which proceeds from the LORD as a sun, and whatever thence proceeds is spiritual. That evil affections which are called concupiscences are also thence is manifest from the things which have been said before concerning the evil loves, and thence of the insane cupidities of infernal genii and spirits. Beasts and wild beasts, the souls of which are similar, evil cupidities, such as mice, poisonous serpents, crocodiles, basilisks, vipers, and the like, with the various noxious insects, were not created in the beginning but arose with the hells in stagnant pools, swamps, putrid and fetid waters, and where there are cadaverous, stercoraceous, and urinous effiuvia with which the malign loves of infernal societies communicate. That there is communication with such things it is given me to know from much experience. There is also in every spiritual a plastic force where homogeneous exhalations are present in nature, and there is also in every spiritual I a propagating force, for it forms not only organs of sense and motion, but also organs of prolifications by wombs or by eggs. But from the beginning only useful and clean I beasts were created, the souls of which are good affections. "But it is to be known that the souls of beasts are not spiritual in the degree in which are the souls of men, but they are spiritual in an inferior degree, for there are given degrees of spirituals, and affections of an inferior degree. Although, regarded from their origin, they are spiritual, still, they are called natural. They are so called because they are similar to the natural affections of men. There are in man three degrees of natural affection, likewise, in beasts. In the lowest degree are insects of various kinds, I in a superior are the flying things of heaven, and in a still superior are the beasts of the earth created from the beginning."-A. E. 1201. In the above number there are many things worthy of thought. We are taught that all affection is spiritual, no matter what its quality. We are taught that spiritual affections are every ready to flow in and mold the substances of nature into correspondential representative forms when homogeneous exhalations are present. Poisonous serpents, crocodiles, tigers, leopards, owls, hats, etc., were not created in the beginning, for there were no evil affections to be their soul and life. But as men became evil and passed into the other world, the hells were formed, and from their sphere, inflowing into nature, evil animals, noxious insects, foul birds, and fierce wild beasts sprang into existence. I And because in what is spiritual there is a propagative force as well as a formative, such beasts propagate and multiply upon the earth. Does not this give to us a grand classification of animals into good and evil, and does it not suggest a subdivision of each grand class according to the nature and relation of the affections which are their souls? If so classified, they would present an image of the natural mind of man with its varied affections, good and true opposed to evil and the false. But we are also taught that these affections, although they are spiritual, are to be called natural, for they are similar to the natural affections of men. They are below or inferior to the affections which enable man to love his LORD and his neighbor, and yet in man they correspond to and are receptive of the higher spiritual affections. We are given a further guide also for classification in the teaching that natural affections are of three degrees, and that insects are in the lowest, birds in the middle, and the animals created from the beginning in the highest. But we have further teaching concerning the influx of natural affections into animals and their mode of operation In the Spiritual Diary we read:-
"CONCERNING THE LIFE OF BRUTES.
"I have spoken with the angels concerning the life of brutes, viz.: that they are ruled by a certain general life, which is the life of genii and spirits. For genii and spirits are classified and held according to genera and classes in their order and in their subordination, from which because they are activities there thence exists a common [or general] life, and indeed [it operates] according to the diverse faculties of brutes. [This common life] together with all other activities which diffuse themselves, constitutes a sphere which is called a sphere of activity and extends itself into the more subtle things of nature to a great, yea, to an immense distance. That every genius and spirit has his sphere of activity has been many times demonstrated, thus also all together according to the order in which they are. Unless this order was preserved by God Messiah, all vital love would perish on the earth, yea, the whole heaven would be confounded. This is the reason that brutes live according to their nature, nor do they turn from it, and that varieties are excited according to the objects of the senses and the changes of state in the blood. "But men and evil spirits, because they live a life contrary to nature, are ruled in all things by God Messiah through angels according to classes, also by spirits, to whom there is given a greater power of operating when man is let into temptations. And unless men were ruled by God Messiah through angels and spirits their intellectual mind could not at all be opened and instructed, for man is born without understanding, and in time the understanding is formed, otherwise with brute animals."-S. D. 167. Here we are taught that while men are ruled by particular angels and spirits appointed by the LORD, animals are ruled by a general sphere of activity arising from the combined spheres of all. This sphere of activity is the spiritual, which is said to be ever ready to flow into the things of nature when homogeneous exhalations - are present. Now his general sphere of activity could not operate upon and produce orderly effects in a series unless the individual parts from which the common or general sphere arises were arranged in order into genera and. species according to their mutual relations, one to the other, each to the whole. Therefore the LORD arranges genii and spirits into classes according to the human form. From this great man in the world of spirits there goes forth a general sphere of natural affection which presses upon the natural world with a continual effort to represent itself in animal, vegetable, and mineral forms. And it does so present itself wherever the substances of nature are ready to receive, and it manifests itself according to the recipient form. The operation of this general sphere of activity may in some measure be illustrated by an organ, the bellows of which is full of compressed air in the continual effort to flow out. As the organist opens the various pipes by pressing on the keys, the air rushes in and produces various tones according to the varied forms of the pipes. It is evident that order could not be preserved in the world of spirits unless the good were kept separate from the evil. It is therefore evident that there must be two general spheres of activity, one from good spirits and the other from evil spirits, each pressing upon the natural world, eager to flow in and ultimate themselves. Hence there arise on the one hand clean and useful animals, plants, and minerals, and on the other unclean and hurtful animals. Here again we see the great necessity for a classification of animals according to the varied natural affections which they represent and which are their soul and life. Thus they would represent to the man of the Church the state of the world of spirits and at the same time the order and arrangement of the various natural affections into the human form. Arranged in such an order and so taught to the young, the knowledge thus acquired would form an ultimate basis for instruction concerning the various degrees of natural affections, their division into good and evil, their order and subordination one under another. And we are forced to the conclusion that until this is done, until we know what natural affections are, how they are arranged, and see them as presented in animal forms, we will not be fully able to see the truth of the internal sense of the word as it presents itself in the letter where animals are mentioned. And that until we can see the soul in the body, Zoology is a dead science: we do not see animals, we see moving bodies: they do not perform their highest use to man: they have not fulfilled their destiny. In our next article we will consider what the soul of animals confers upon them. We will answer the questions: Do animals have ideas and hence thought? What is instinct?
STYLES OF THE WORD 1884
IN the New Church all things are made new. And with all things else, language becomes new; not so much by employing new words and phrases, as in the new use made of words, and in their well-defined and exact meaning. Thus in regard to the word, style: when speaking of the different styles in which the Word is written, the term is not used in the rhetorical sense as referring to the philological merits or demerits of the styles of the Word, but to something different; as for example, to the manner of giving the Word, the genius of the people to whom it was given, the peculiar uses of the several parts of the Word, and similar things. The Word has existed at all times, and although in itself the self-same eternal and unchanging Divine Truth, it has appeared in different forms at different times. In general there are four forms or styles of the Word, namely: I. The Most Ancient Style. II. The Historical Style. III. The Prophetical Style. IV. The Style of the Psalms of David. These four styles cover the Old Testament and the New, for in regard to the New Testament we are told that the Apocalypse is prophetic and the visions therein prophetic visions. And although we have no direct teaching with regard to the Gospels, their contents show that they are historical with the exception of some places that are of a didactical nature and that contain prophetical enunciations. THE MOST ANCIENT STYLE had its origin in the Most Ancient Church. Not that it was in use with the men of that Church, but the doctrinals that remained of that Church and that passed over into the succeeding Church were composed in that style. The men of the Most Ancient Church, indeed, had not a written Word; the Word was revealed to every member of that Church individually. They were celestial men and had a perception of good and truth similar to the angels with whom they had consort. Moreover, they continually had visions and dreams, as the prophets had; and as soon as they saw any natural object the idea of that which it signified presented itself to their minds. From this perception of the relation of things in the natural world to things in the spirit, representatives and significatives arose Long after these times, on account of their antiquity, these representatives and significatives were so venerated that the men of the Ancient Church wrote in mere correspondences. This style of writing enabled them to involve heavenly arcana in terrestrial forms. The arcana thus expressed they arranged in a certain historical series to give them life as it were. This mode of expressing their ideas afforded them the greatest delight. Such was the Word in the Ancient Church; it was written in historical narratives-not true but fictitious narratives. Specimens of this style of writing we have in the accounts of the Creation, of the first man, and of Paradise. This custom of representative writing existed among the people of the Church, for they knew, as already said, what the things in this world signified in heaven; nor were things transacted in the world of so much account to them that they should describe them. Heavenly things altogether occupied their minds; they thought more interiorly than men do at the present day, by virtue of which they had communication with the angels. Hence they found such a delight in connecting these things. But they were led by the LORD into a knowledge of what was to be held holy in the Church; and for this purpose only such things were fitted together as fully corresponded. These, then, constituted their Word. This purely fictitious style makes but a small portion of the Word. The tenth chapter of Genesis introduces another variety of the Most Ancient style. This likewise consists of historical narratives partly fictitious and partly true history; for Noah and his sons, Shem, Cham, Japhet, and Canaan, signify the Ancient Church abstractedly as to worship. THE HISTORICAL, STYLE was primarily adopted in accommodation to the Jews. As they were merely external men, they could, or rather would, not receive internal truths. In order, then, that a Church might be established with them, Divine Truth had to be given in a form in which they were willing to receive it. Thus the Divine Truth was clothed in historical accounts of their own race and nation, and these then served as a container and vehicle of Divine Truth; for the historical facts were representative of spiritual and celestial things and the words were significative. That this could not be otherwise is most evident. For unless the things mentioned in the Word had been representative of things that are of the LORD'S Kingdom, the Divine Word could not have treated of such men as Abraham, Isaac, and Jacob; their posterity, which was the worst of all nations; of their kings, their wives, sons, daughters, concubines; of their rapines and the like, for these things certainly are not worthy to be mentioned in the Word. Such is the nature of the wording of the historical as well as in the prophetical parts; but the internal sense appears less evidently in the historicals than in the propheticals, because the mind, while reading, is held in the historicals. Especially at the present day, where so many yea, nearly all-deny the existence of an internal sense, it is difficult to conceive that anything deeper should be contained therein. Therefore, that the internal sense may appear, the historicals must be attended to no otherwise than as objects-as things seen-which may lead the mind to think of things more sublime. For instance: From the things in a garden, when viewed, the mind may think of the fruits-their uses, then of the delights derived therefrom, and, finally, of what is still more sublime-of paradisal or celestial-felicity. When these things are thought of, the particulars in the garden are, indeed, seen, but so lightly that they are not attended to. So, also, it is with the historicals of the Word, in which, when heavenly things are thought of, then the historical narrations and the words are not attended to. We have already mentioned one important reason why a part of the Word is historical-namely, that the Jews might by their selfish loves be led to accept and thus to preserve it. Another reason, no less important, is, that infants and children might by it be initiated into the reading of the Word; for the historicals are most delightful to children and they settle in their minds, by virtue of which they have communication with the heavens because they are in a state of innocence and mutual charity. For these reasons the Word is historical. THE PROPHNTIC STYLE, likewise, had its origin in the style of the Most Ancient Church and was retained because in those times men admired and even worshiped it. Unlike the most Ancient Style, the literal sense is interrupted or unconnected, scarcely intelligible, except from the internal sense, where the deepest arcana follow in a connected series. The following from Isaiah is a specimen of the Prophetic style: "Moab shall howl, all Moab shall howl, on account of the foundations of Kir-chareseth; ye moan, surely they are stricken; for the fields of Cheshhon languish, the vine of Sibmab; the lords of the nations break down he young vine. They have touched even unto Jaser; they roam about in the deserts, their shoots are rooted out; they crossed the sea; therefore I shall weep a weeping for Jaser the vine of Sibinah. I will water thee with my tears, Cheshbon and Elaleb, because upon thy vintage gathering Hedad shall fall."-xvi, 7, 8, 9. And in Jeremiah: "The voice of a clamor in Choronaim, devastation and a great breaking, Moab is broken, its little ones caused a clamor to be heard, because in the going up of Luchith in weeping a weeping went up; because in the going down of Choronaim the enemies heard a clamor of breaking."-xlviii. The prophecies are all more or less of this kind, apparently a mass of disconnected statements or they are visions of things represented in the other world; but however disconnected and strange they may seem, they, like other parts of the Word, serve as a vehicle of the Divine Truth. Were it not so they would be of no use whatever and unfit to be a part of the Word. Concerning the prophetic style we are taught that it is such, that one word contains a thousand things, so that a single idea requires an extended exposition. The prophets, indeed, did not know what these prophecies contained, for all the mysteries of faith were concealed from the Jews and enveloped in the representatives of their Church. Interior things could not be revealed to them; they did not wish for anything but what was terrestrial; moreover, had they been revealed they would immediately have profaned them. Since the Jews were so very external they had no revelations by perception as those had who were of the Most Ancient Church. But the prophets wrote as the spirit from the LORD dictated. The very words were enunciated into their ears. Then they had also visions and dreams, for at times their spiritual sight was opened and they saw representations such as appear to the angels; thus we read that horses appeared to Zachariah; animals that were cherubs; a new temple, with all the particulars belonging to it, to Ezekiel; and John saw a candlestick, thrones, horses, the New Jerusalem, and other things recorded in the Apocalypse. Like things appear to spirits and angels. They are natural forms in which interior things terminate, in which they are formed and in which they are visibly presented. Such is the form of the Word adapted to the genius of the Jews. They venerated it because the prophets, whom they regarded as holy and inspired men, wrote it. And this sort of prophetic inspiration was considered a sign of special grace conferred only upon certain chosen ones. This grace was coveted by all Jews; for they were only external men and insane as to religion. And the LORD, ever accommodating Himself to the states of men, used these selfish and ambitious motives of that nation as a means of preserving the connection between heaven and earth. For it was the office of the prophets to prevent a separation. Hence whenever the Jews fell into idolatry, and their representative worship, which was then the only link joining heaven and the human, race, was neglected and a total disruption threatened, prophets were sent to lead them back to the worship of JEHOVAH. And now although the observance of external rites, or an external acknowledgment of JEHOVAH no longer avails anything, the prophetical parts of the Word serve this same great use: that while man in his - low and corrupt state, such as the Jews were in, and men in general at the present day, are, reads the Word and understands it but obscurely-angels perceive it most clearly because interiorly, and thus a communication between heaven and earth is preserved. Least like the Most Ancient Style is the STYLE OF THE PSALMS OF DAVID. This style is intermediate between the prophetic style and common speech. Strictly speaking, the psalms are songs, for they were played and sung; on which account in many places in the Word they are called songs, as: "Sing unto JEHOVAH a new song. Make a joyful noise unto JEHOVAH, all the earth sing and shout." Ps. xcviii. "Sing unto JEHOVAH a new song; let Israel be glad in his Maker; let them sing to Him." Ps. cxlix, and many other places. The psalms were given in a peculiar manner, differing from the way in which any other revelation was given; Swedenborg in the chapter concerning the speech of spirits and angels, describes it as follows: "There is a speech of good spirits and of angelic spirits, where many speak at the same time, especially in choirs. I frequently heard those who were in choirs. Their speech flows in a rhythmical cadence. In speaking, they do not at all think either of words or ideas; the sense flows into these spontaneously. No words or ideas inflow which multiply the sense or divert to anything else, or where there adheres anything artificial, or what to them seems elegant, as coming from self, or the love of self, for these would immediately disturb. Angels do not fix their attention on words; they think of the sense, and the words are spontaneous sequences of the sense itself; I and the words terminate in unities, for the most part simple, but when composites occur, by the accent they pass over into the following. The cause of this is, that; they think and speak in society; hence the form of speech flows accordingly. Such was the form of songs in ancient times and such is that of THE PSALMS OF DAVID." Thus the psalms are the Word appearing in the form of songs, a very external form indeed. Still they are not less the Word than are the historical and the prophetic parts. They likewise were given by inspiration. For David was no more the author of the psalms than Moses of the Pentateuch, or the Prophets of the prophecies ascribed to them. They were all servants, mere instruments under the control of the Divine Will. For the LORD provided at all times that there should be a Word on the earth which should conjoin heaven and earth, thus angels, with men. Hence when any special form of the Word could no longer serve this purpose and there was danger that this connection upon which the existence of the human race depends might be severed, it pleased the LORD to accommodate Himself in another form suitable to the peculiar conditions of mankind. The Omnipotent never lacks means to accomplish His end, and His end is the salvation of the human race.
EDUCATION AND INSTRUCTION 1884
I.
"HE who is instructed concerning Divine order can also understand that man was created to become an angel, because in him is the ultimate of order in which that which is of celestial and angelic wisdom can be formed and can be renewed and multiplied. Divine order never subsists in the middle, and there without an ultimate form something, for it is not in its fullness and perfection; but it goes to the ultimate. But when it is in its ultimate then it forms and also by means there collated it renews itself and produces itself further which takes place by procreations; for which reason the seminary of heaven is there."-L. J. 20. The chief end for which man lives upon this earth is that there may be angels in heaven. It follows therefore that man's chief use is the procreation of children and the preparation of himself and his children for heaven. How to prepare for heaven becomes therefore a question of the greatest importance and of the deepest interest to every true man. The LORD in His infinite mercy has given a most full and perfect answer to the question both as it applies to man's preparation of himself and as it applies to the education and instruction of his children. We propose therefore to go to the LORD in His doctrine and inquire of Him: How shall we prepare our children for heaven? And if we go to Him in the humble desire to learn, there can be no doubt that He will give us full and ample instruction. "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened."-Matt. vi, 7-9. We are taught that universals or generals must first be learned before particulars can be received and retained in order. We will therefore first consider the universals of education and instruction. These are ends or uses. We have three things to consider, viz.: The subjects of education, the objects of education, and finally their conjunctions. A subject is one who knows, who can receive, viz.: the human race. The subject of education and of instruction is therefore man from conception to eternity. We must inquire: Why were the subjects of education created and for what end? This is answered in brief at the beginning of our article, viz.: they were created to become angels of heaven. The objects of instruction are goods and truths, for by the reception of goods and truths from the LORD man prepared for heaven. All instruction and education is by goods and truths. These are Divinely appointed. In considering the means of education and instruction we will find them to be 1st. The constitution of man. In general he has a spiritual and a natural, and is thus related to two worlds. 2d. The Divine influx, which is both immediate and mediate. 3d. The Divine revelation. 4th. Human science and knowledge. 5th. Reception on the part of man. The methods of education and instruction, i. e., of bringing together the subjects of education and the objects (viz.: Man, and goods and truths), are in general: accommodation, application, and conjunction. These operations must be on the part both of teacher and of pupil. They are the LORD'S Divine means and - they must be man's means. The LORD always accommodates His leading and teaching to the state of man; He then by these means leads and instructs, and conjunction results if the man does his part. But man must reciprocally accommodate himself to receive the Divine instruction and apply it to his own will and understanding, before he comes into conjunction with the Divine and thus receptive of good and truth. So it must be with teacher and pupil. The teacher must accommodate what he desires to communicate to the state of the pupil. When it is thus accommodated he must bring it to the pupil' must give it forth, thus must apply it. But no conjunction between the minds of teacher and pupil and therefore no reception on the part of the pupil takes place unless the pupil also accommodates himself and applies the teaching to his own understanding. The relation must be mutual and reciprocal. We must therefore study the means of accommodation, application, and conjunction in the LORD'S leading and teaching, thus in reformation and regeneration. For instruction is of reformation and prepares for it. Education is of regeneration and prepares for it. We have now before us some universals concerning education and instruction, but until they are infilled and perfected by particulars disposed and arranged in order, they will be obscure and indistinct. We will be unable to apply them to use. We will then first consider the end of creation. We ask, Why was man created in the natural world? And we will afterward ask, What is the nature or constitution of man by which he is enabled to fulfill the end of creation? To the first question we receive answer: Man is created in the natural World that the human race may be the seminary of heaven. Moreover, since marriage is the seminary of the human race, we must conclude that man is to be educated for heaven by education for marriage. In Last Judgment n. 20, quoted at the beginning, we are taught that were Divine order is in the ultimate, it there forms and creates, and it is for this reason that the seminary of heaven is there, viz.: in the natural world. We are taught still further concerning the seminary of heaven in the Last Judgment. We read: "That the procreations of the human race are to remain to eternity may appear from many things, especially from these: I. That the human race is the basis on which heaven is founded. II. That the human race is the seminary of heaven. III. That the extent of heaven which is for angels is so immense that it cannot be filled to eternity. IV. That they are few respectively of whom heaven consists to this time. V. That the perfection of heaven increases according to number, VI. And that every Divine work regards the Infinite and the Eternal, "That the human race is the basis on which heaven is founded is because man was created last, and what is created last this is the basis of all which precedes. Creation begins from the supreme or inmost, because from the Divine, and proceeds to the ultimate or extreme, and then first subsists. The ultimate of creation is the natural world, and in it the terraqueous orb, with all things that are upon it. When this was finished then man was created and in him are created all things of Divine order from firsts to ultimates. In his inmosts are collated those things which are in the firsts of that order, in his ultimates those things which are in ultimates. So that man is made Divine order in form. Thence it is that all things that are in man and with man are as well from heaven as from the world-from heaven those things which are of his mind, and from the world those things which are of his body. For the things which are of heaven inflow into his thoughts and affections, and present them according to reception by his spirit, and those things which are of the world inflow into his sensations and pleasures and present them according to reception in his body, but accommodated according to the, agreement of the thought and affection of his spirit . . . . From this order of creation it may appear that there is such a binding connection from firsts to ultimates that, looked at together, they constitute a one in which the prior cannot be separated from the posterior altogether, as the cause cannot be separated from its effect, thus not the spiritual world from the natural, nor this from that; thus not the angelic heaven from the human race, nor the human race from the angelic heaven. For which reason it is so provided by the LORD that one mutually serves the other, viz.: the angelic heaven the human race, and the human race the angelic heaven. Thence it is that the mansions of angels are indeed in heaven separate to sight from the mansions where men are, but still they are with man in his affections of good and of truth." -L.J. 7 and9. From what we have already quoted it appears manifestly that the human race was created on this natural earth in order to serve as a basis and containant upon which heaven and the angels rest and at the same time to be a seminary of the heavens, from which they may be filled and perfected to eternity. We are taught that creation begins in firsts, i. e., in the Divine, and proceeds to ultimates and their first subsists. Education and instruction of children is but creation, for thereby man is formed to be a basis for heaven, while he lives on this earth, and an angel .in the next. Therefore, education and instruction must begin with the inmost and proceed to the ultimate before it can exist and subsist. Education must begin with the LORD, and must proceed to the senses of the natural body that they may be receptive of goods and truths from the LORD. Unless goods and truths do proceed to the ultimate and there find vessels to receive them, there can be no multiplication and fructification. In order that man or a child may receive education and instruction from inmosts to outmosts he is so formed that all things of Divine order are collated in him-the things of heaven in his spirit and the things of the world in his body. And things of the body are subordinated to the things of the spirit. It therefore results as a universal of education that the teacher must continually keep before him the fact that man exists in both worlds, the spiritual and the natural, and that these two worlds are inseparable. The teacher must remember that angels dwell with man in his affections of good and of truth, and therefore that man has teachers in the spiritual world at the same time that he is taught in the natural world. Every one can see how important it is for a child's teachers on earth to agree in essentials. How much more important then that the child's spiritual teachers and his natural teachers agree so that one may mutually serve the other. Is not the first and most universal step toward such agreement the realization on the part of the natural teacher that man lives in two worlds mutually dependent one upon the other and as inseparable as cause and effect? We must realize, and teach our children to realize, that the kingdom of heaven is within us.
NEW ANECDOTE OF SWEDENBORG 1884
IN Dagens Nyheter, a daily paper of Stockholm, some years ago the following anecdote was inserted: The author is the grandson of Dr. J. Rosen, who with Dr. Beyer, in Gottenburg, was one of the earliest receivers of the Doctrines. The incident is related in rather an antagonistic spirit, but as the anecdote, as far as we know, is new and comes from an authority we present the following translation of it. "The incident took p lace in the house of my grand-father, the lector in Goteborg, Dr. J. Rosen. I have heard it related by my father. It was an evening at Dr. Rosen's, when several of his colleagues in the gymnasium and also Swedenborg were present. As usual at that time, the conversation among the learned gentlemen was carried on in the Latin language. My grandmother was also in the room with her knitting and, of course, did not understand anything of the discourse. In the meantime there arose a dispute concerning some quotation from a certain book, which at the occasion was not at hand. My grandfather complained that he did not have the book in his library, wherefore the question would have to be left unsettled. 'No,' said then Swedenborg, 'you have it, not here, but up on the loft.' He then described clearly on what shelf and in what order the book stood, whereafter my grandfather, wondering how Swedenborg could know the old book on the loft, but still not wishing to neglect his advice, told my grandmother to go up on the loft and look for the book. She got a lantern and went up on the loft, whereafter the conversation was continued. When she came down again, she had with her the book."
ULTIMATE IN OSTRICH-FARMING 1884
COMMUNICATED. This term, "ostrich-farming," is the title of a new industry which has lately been originated in the faraway section of our country in which this is written. It means the raising of the bird of this name as a business and for profit. It is by no means fancy farming, but a bona-fide commercially agricultural operation, and is entered upon with the serious purpose of making money. It involves much capital. As an instance, in the "kraal" (to use the South African term for a cattle or live-stock inclosure) which we have lately visited there were twenty-three of these long-necked, heavily built, two-toed, and exceedingly ugly birds, which cost from two hundred and fifty to eight hundred dollars each, and this preliminary expenditure, with all the thought and care and watchfulness necessary for their keeping, shows that the originators of the enterprise had a definite purpose in view when they entered upon it. Of course, this purpose, so far as the ostrich-farmers themselves are concerned, is plain enough: it is to make money; this, not by the sale of the birds as poultry, or of the eggs as material for omelettes, but from the feat hers as merchandise, And these feathers have no commercial value, save for their use as personal adornments. They are very beautiful, and leaders of society say they are stylish. This makes them fashionable; and this, again, necessitates the culture of the bird producing them. Thus, we come to the ultimate of ostrich-farming: it is personal decoration, with whatsoever-aestheticism or vain-glory-may thence ensue. Let us be clearly understood. Handsome attire is not a sin. The cultivation and exemplification of taste is, in truth, a correspondent of that holiness which is beauty. The love of the beautiful, if it spring from the I consciousness that the LORD is in Himself Infinite I Beauty and Glory, is worship, and all things tending to develop this love are from Him; and a true aestheticism seeks out the beautiful as representing that perfect harmony and fitness which we find in Him alone. But in the vast majority of cases, that which is handsome is desired, not for itself, but for the effect it may produce. In the article of dress alone we so often seek only the appearance it causes us to assume, not the propriety of the dress itself. Show is too constantly the element sought in our surroundings; we wish for that which seems, not that which is, and our perceptions of beauty thus are those of its externals alone. And it is this seeking for mere appearance that we would regard as the ultimate of these feathers. From their price and comparative rarity they are well fitted for the end to which we have referred as the ultimate of this business. We have no intention of going into the general details of this industry. The NEW CHURCH LIFE has more weighty matters for its consideration than the minutiae of the feeding and watering of the birds, of the egg-laying and incubation, of the treatment and preparation of the feathers for the market. But to the New Churchman who believes that the LORD'S Kingdom is one of uses, and who sees one of these uses-good or bad, as it may be-in all things, there may be somewhat of interest in tracing the resemblance between ostrich-farming and spiritual culture as some engage in it, so far as the ultimate end is concerned. Let us see if we can find any such similarity. In the tropics, where nature bountifully provides with little labor on man's part, we find men literally taking no thought for the morrow; they make no exertion to supply their wants, but are physically torpid and inert. Many men have spiritual lives exactly corresponding to the animal life of the dwellers on the equator. They simply do nothing. They seem to say to themselves: "If we are to grow stronger in our inner life we shall be glad of it; but if not, then that is all we can say of it; in any case we can make no effort to develop our spiritual nature and must let things take their course." The end of such a line of thought is to produce that vacuum which nature, spiritual as well as physical, seriously abhors, and such life comes as near as possible to being without any purpose whatever. Now, this is not at all parallel to the ostrich industry. The latter has a definite and ultimate end; but this lazy, sluggish absence of all end is more like death than life. Yet there are many who do furnish just the parallel in the case, and whose way of living and thinking differs from that we have just mentioned, as an actual crime committed does from a good left undone. All life whose end is the exaltation of one's proprium is of this kind. And marvelously many are the ways in which this exaltation is effected. All thought and study which does not say that all knowledge comes from the LORD is nothing but this. Many think there is something wonderfully incisive in the apothegm of Descartes: "Cogito ergo sum," "I think, therefore I am," not knowing that true wisdom begins its search by saying: "I think, because the LORD thinks; I am, because He is." Many there are who complacently allow the imps who haunt us all, to pat them on their spiritual shoulders and whisper: "Good boy," "Smart girl," and say to themselves that they knew it all before. Many study this to themselves, that they may appear wise, and abound in good works that they may congratulate themselves on their superior attainments in piety. Often they are not aware of the end they are developing, or the misuse they are - thus bringing into existence; still, unless all be done for the LORD'S sake, is it not for men's own purposes? If our labor be not for the LORD'S glorification, must it not be for our own? This is worthy of serious thought. As New Churchmen especially let us look at it. Let us see what is the end we have in view in all we do or think. Let us be sure that it is true spiritual usufruct, not mere finery, not self-appreciation, not the externals only of that which is true and good-in a word, not the ultimate of ostrich farming-tail feathers.
ASTRONOMY, MYTHOLOGY M 1884
EDITORS NEW CHURCH LIFE:-In a recent brief paper we sent you, the following quotations were made from the Writings: "In the spiritual world there appears a firmament full of stars, as in the natural world, and this appearance is from the angelic societies in heaven. Each society there shines like a star to those who are below; hence they there know in what situation the angelic societies."-A. R. 65. "The sun of the world corresponds, also the moon and stars or constellations, as to situation, with the abodes of the celestial."-A. C. 5377. If the true meaning of the above passages is what we understand it to be, the societies in heaven not only appear as constellations to those below them, but their location and relation to each other are analogous to and represented by the constellations in our visible heavens. We are further taught, "That there is not anything given in the atmospheric and starry universe, or in the earth and its three kingdoms, which does not in its own mode represent; for all and single things in nature are ultimate images and as all and single things subsist from the Divine, and all and single things which are thence must be representative of those things whereby they had existence; it follows that the visible universe is nothing else than a theatre representative of the LORD'S kingdom, and that this latter is a theatre representative of the LORD Himself."-A. C. 3483. That it is literally true that " He telleth the number of the stars, he calleth them all by names"-Psalms cxlvii, 4-there seems no cause to doubt. And doubtless, too, the naming of the stars and constellations were not only Divinely ordered, as was that of "all cattle and the fowl of the air, and every beast of the field," but there seems no reason why the very names of animals, men, and objects handed down by revelation and tradition, as applied to the stars and constellations, may not be those given them at first. And though we may trace little or no resemblance in these constellations to the figure of man or animal for which they are named, there was still a spiritual reason for their being so named; and the Virgin (Virgo), the Lion (Leo), the Bull (Taurus), the Fishes (Pisces), the Water Bearer (Aquarius), the Flying Horse (Pegasus), and numberless others-may bear the true and only names they could bear as representing heavenly principles and heavenly societies. Although it is claimed by writers on astronomy and on what is known by the misnomer "Geography of the Heavens" that the stars and constellations derive their names from mythological deities and fables, it is plain that the reverse of this is the truth, and the very history of mythology to some extent corroborates this fact. Reliable authorities affirm that not only the Greek and Roman mythologies, but the Egyptian and Hindoo, if not the Scandinavian and German, all give evidence of having originated from one common source-from Monotheism, or the belief in one God only. This is undoubtedly the truth. And that which was at first a reverent appreciation of the representative meaning of the sun, moon, and stars passed gradually down with the declining ages through the manifold phases and stages of allegory, poetry, fiction, superstition, and finally idolatry. The men of the Most Ancient Church were celestial, and had a perception of all things good and true, and "all things which they saw, and by any means apprehended, were to them representative and significative of things celestial and spiritual" (A. C. 2896); but we are taught that it was in the Ancient Church-a representative one-where the scientifics of the Church and all representatives and correspondences were chiefly cultivated. "This Church, after the flood, extended through a large part of the Asiatic world, and was also in Egypt; but in Egypt were cultivated the scientifics of that Church, whence the Egyptians more than others were; skilled in the sciences of correspondences and representations, as may be manifest from the hieroglyphics and from the magical arts and the idols there."-A. C. 9391. May we not then safely conclude from the teachings of the Church that mythology originated in what was true and orderly? And though it is now a vague and to some extent unintelligible medley, it is still suggestive to the New Churchman of the highest and deepest things. Not only as connected with astronomy and the sublimity of the starry heavens that surround us does the study of its representations become intensely interesting, but all its classic and poetic names and fables involve a meaning full of import. Olympus, the home of the gods; Arcadia, the land of delight; the Elysian Fields, the ambrosia and nectar, food and drink of the gods, all teem with heavenly meaning. And Lethe, the River Styx, and the Stygian Pool are but fabled fancies founded on fact. M.
[In our previous paper an omission (ours or the printer's) occurs in the third paragraph, third line. The words stars and should precede the word constellations.]
PREACHING OVER PEOPLE'S READS 1884
THERE is a class of New Churchmen who love fondly to repose on their self-made bed and are averse to seeing others get a better article. They are mostly of the kind that are influential in business circles, have made money, and are therefore regarded by the ignorant as oracles. Giving way to the natural sphere of business, instead of making it subservient to the sphere of spiritual intelligence, they cease to care to enter more deeply into the mysteries of faith. NUNC LICET has for them opened the door to the courts of the New Jerusalem, and, well content to abide there, they dislike the ministers of the Holy City to introduce others into its inner recesses. So when the Priest expounds the spiritual sense of his text, they are fain to advise him-good-naturedly at first, and later with threats of a diminution of their offerings -that he "must not preach over people's heads. The simple will not understand. Preach practical and popular sermons." As if the LORD'S Divine Truth were not most intensely practical, although, it is admitted, it is not popular. They avow that they need not sermons for themselves. Quite naturally. Did they see the need of them they would not request their pastor to stop preaching interior truths. It is a principle confirmed by experience, that the simple at heart,-even though ignorant as to matters of learning-never make such entreaties. The most interior sermon that the wisest of ministers of the New Church could preach inevitably contains something or other on which the simple will fasten and which will give them consolation and joy, and strength for the ensuing week. Besides, are the needs of the more intelligent of a society to be disregarded because of the existence of the less intelligent? An amusing incident recently came to the writer's notice, which is in point here. A gentleman of philosophical bent of mind, successful, too, in the affairs of the world, made it a practice to stay away from church, since he could "read at home, and derive as much benefit from that as from worship." He occasionally spoke of his minister's "preaching over the heads" of his benighted fellow-citizens. His wife caught the cry and retailed it An old woman, who had no learning or worldly prosperity to boast of, but who attended worship regularly and whose wrapt attention to the sermon was particularly noticeable to the preacher, her nodding head, moving lips, and earnest eye bespeaking her reception of the truth that was preached, overheard the criticism of her minister's discourses and asked the speaker whether she did not understand the minister, "Her husband did," was the equivocal answer. "Why," replied the venerable churchgoer, "our minister does not preach anything I can't understand. And I am sure if I can understand him; every one else can." The discomfited lady changed the subject.
Title Unspecified 1884
Mr. HORACE CHANDLER has established a literary journal in Boston entitled Every Other Saturday.
NOTES 1884
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PHILADELPHIA, MARCH, 1884. IN San Diego, Cal., there is a society of about twenty-five members who meet regularly for worship in the parlor of Mrs. Perry, one of the members.
Title Unspecified 1884
THE REV. W. H. SCELIFFER continues his work for the Church in Peoria and Henry with much success. The congregations in the former average about seventy-five.
Title Unspecified 1884
THE Skandinavisk Nykyrktidning, the Swedish New Church paper, has completed its ninth volume. This paper is now under the sole charge of the Rev. Mr. Boyesen.
Title Unspecified 1884
MR. W. WINSLOW was recently ordained into the ministry by a committee of the laymen of his Society in Copenhagen. A pamphlet in defense of this action has been issued.
Title Unspecified 1884
THE publication of the New Church Review ceased with its January number, which completed the second volume. The reason given for this step is "insufficient support."
Title Unspecified 1884
THE REV. W. F. PENDLETON has accepted a call to become a Professor in the Theological School of the Academy of the New Church. He will enter upon his duties in Philadelphia in March.
Title Unspecified 1884
THE REV. L. P. MERCER lectured Saturday, 23d inst., on the subject, "Unseen Factors of Education" in the Lecture-room of the Van Buren Street Temple, Chicago. This was one of a series of lectures given by Col. F. W. Parker, Mr. Geo. Howland, and others on behalf of the Froebel Association. Mr. Mercer handled the subject very well and must have surprised his hearers, as he made his address strictly from a New Church standpoint. The audience followed him closely.
Title Unspecified 1884
THE Ladies' Aid Society of the New Church Society in Stockholm recently held a fair, or bazaar, from which a profit of over 700 kr. was realized, a large increase over that of the preceding year.
Title Unspecified 1884
A GERMAN pamphlet has been issued in New York attacking the Academy of the New Church, the General Church of Pennsylvania, and, in general, the upholders of the doctrine of the Priesthood.
Title Unspecified 1884
NEW CHURCH LIFE will be sent for six months on trial for twenty-five cents. Those who may wish to use the paper for missionary purposes, or to interest their friends in its principles, will thus be enabled to do so at trifling expense.
Title Unspecified 1884
ON account of the flood, the Pittsburgh Society was compelled to suspend services for two Sundays. The church, being situated near the river, was flooded to a depth of two feet eight inches, the water rising six feet eight inches above the pavement.
OBITUARY 1884
-In McKean Township, Erie County, Pa., February 6th, 1884, Mary Ann, daughter of Urias and Dorothea Evans, aged thirty-one years. The deceased was brought up in the New Church and was an earnest believer in the Heavenly Doctrines.
Title Unspecified 1884
THE REV. J. E. Bowers has been actively at work in the missionary field during the past month. After visiting Stratford, Ingersoll, and other points in Ontario, Mr. Bowers started on a tour through Michigan; he also made an extended visit at Toledo, Ohio.
Title Unspecified 1884
THE REV. G. N. SMITH, M. D., has been called to take Mr. Pendleton's place as minister of the congregation on the West Side and that on the North Side in Chicago. Able and faithful ministers are so few at present in the Church that it gives us especial pleasure to announce the return of one such to active ministerial work. Able physicians can better be spared than able ministers.
Title Unspecified 1884
THE REV. W. F. PENDLETON preached February 24th for the last time at the North Side Chapel. The attendance was good, and many expressions of regret could be heard on account of Mr. Pendleton's approaching departure. Mr. Pendleton has been a faithful pastor to the little band of New Church people on the North Side. The Rev. George Nelson Smith is expected to fill the pulpit March 2d.
CALENDAR 1884
1884.
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AUTHORITY IN THE NEW CHURCH Rev. R. L. TAFEL 1884
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EDITORIAL NOTES Editor 1884
NEW CHURCH LIFE PHILADELPHIA, APRIL 1884 Vol. IV. THE Presbyterians of Philadelphia are to be commended for their consistency. The believe dancing to be a device of the evil one, and so believing, refused an offer of twenty-five hundred dollars, the third of the proceeds of a charity ball for the benefit of hospitals.
Title Unspecified 1884
"THE NEW CHURCH LIFE asserts that 'fogginess is the corner-stone of the new theology.' To see a Swedenborgian rebuking fogginess is as refreshing as to have a Hindu rebuking mysticism."- Christian Register. Perhaps the editor of the New Jerusalem Magazine will write another card to the witty Register explaining matters. If not, we would mildly hint that the foregoing reminds us of an owl joking about the sunlight.
Title Unspecified 1884
THE Christian Register doesn't hesitate to make sport at our expense when it can, and it sometimes gets an excellent opportunity The NEW CHURCH LIFE (Swedenborgian) says: 'While man reads the literal sense of the Word, the angels attendant on him perceive the spiritual sense. Foreign words or mis-translations disturb them and break the series of their thoughts.'" The foregoing is from the New Jerusalem Magazine. Again we must make complaint of the Magazine's lack of clearness. Does it mean that our statement is not true? or does it chide us for publishing the truth and thus giving naughty Unitarian papers an "excellent opportunity" for making "sport"?
Title Unspecified 1884
ANOTHER German pamphlet has appeared in opposition to the Doctrine of the Priesthood as accepted by the General Convention and formulated in detail by the General Church of Pennsylvania. It is neatly printed, comprises fifty-one pages, is published in Philadelphia, but by whom written or printed or published does not appear. It is written in a tone moderate and conciliatory on the surface but apparently angry within, if we may judge by this misstatement of a historical fact and imputation of an infernal motive to a most respected minister. Speaking of the institution of the Priesthood in England, the author says: "Robert Hindmarsh, without the Society's order, in a cunning manner slid secretly his name in with the inscription 'ordain,'" etc.
Title Unspecified 1884
THE love of fame is a strong one. Readers of Dickens' American Notes will remember the pathetic account given of a certain prisoner in the Eastern Penitentiary at Philadelphia. That bit of fine writing made the man famous, and all visitors to the Penitentiary wanted to see him. The result was that as soon as he had served out one sentence he committed the necessary theft for incurring another. By this course he managed to serve nearly forty years in the same place. That the love of notoriety was the cause of this is apparent from the fact that during his last term the officials refused to allow him to be one of the "sights" of the place. This course so offended the man that he informed them that he would not come back again, but after some months of liberty, he was taken sick and begged so hard to be taken to his old quarters that his request was granted, and there he died. It is possible that Dickens felt as he wrote. It is also possible that he could not resist the temptation to indulge in a bit of pathetic writing. Be it either way, it is safe to regard sentimentality over criminals as unhealthy gush. The truly repentant criminal does not wish to pose as a hero or a saint, for he knows that he is neither.
Title Unspecified 1884
THE Philadelphia House of Correction contains several thousand men and women. They are mostly tramps and vagrants, pests to society and sources of ceaseless vexation to policemen and magistrates. They make no complaint of the natural food given them, but the Catholic among them protest against the spiritual food they receive. They say that their "consciences rebel" against hearing "Protestant preaching and Protestant Bibles," and they want a Catholic priest to minister to them. The managers very properly refuse to allow sectarian preaching. But when we are told that the "platform" of the "exhorters" was recently occupied at the same time by a Quaker lady, a Temperance orator, and a Presbyterian, we feel a lerking pity for the Catholics-and the others too.
Title Unspecified 1884
AT a Spiritist seance in Philadelphia recently, the "materalized" form of Miss Esther Hazzard glided from the cabinet. As she slowly drew near in the dim light, her father, who was present, was very much affected, but this feeling changed to horror as a man sprang forward and seized her, while two other men took hold of the medium. A lively fight followed, but it ended in the detectives marching the spirit and the medium off to the police station, when they were held in bail for obtaining money under false pretenses. The spirit p roved to be a man, a partner of the medium. His defense was that evil spirits made him dress up and assume various characters. Doubtless he spoke the truth, for evil spirits are the prime movers of all Spiritist manifestations, whether fraudulent or not.
Title Unspecified 1884
WE learn from Doctor Hibbard, the director, that several Sunday Schools are taking up collections monthly in behalf of the Orphanage. It does the children much spiritual good to contribute regularly to help those of their own age who have been left orphans. No use n6w before the Church seems so well adapted to call out the best feelings and unite all in its support. One pastor in sending the monthly contributions of his Sunday-school says: "I was glad to learn from your letter that other Sunday Schools are following our example, and regularly contributing to the 'Orphanage Fund.' It seems to me so peculiarly a use to children should be incited and encouraged to contribute to, that I am always rejoiced to hear of their doing so, and sometimes I feel, as a friend to the children, like making an appeal to them to aid this use." We earnestly commend this work to all as the most worthy and needing all the aid that willing hearts can give.
Title Unspecified 1884
A WRITER in the March number of the New Church Magazine thinks that the growth of the Church has been retarded by "the methods of teaching that have been in vogue." "The sermons usually preached are so full of correspondences, so hard and dry, that very few can understand them." "The gospel is the glad tidings for all men and to be taught aright must be so taught that it can reach all men, not only a select few." It is really curious to witness the determined manner in which New Churchmen refuse to see the plain teachings of the Doctrines on this point. Writers of the class quoted say the Church does not grow because the truth is not properly presented. The Writings say it is because the world is thoroughly evil, men love darkness rather than light. But in spite of this plain truth, many New Church writers and orators and periodicals iterate and reiterate the same old advice until it becomes wearisome. When one considers the vast quantity of advice on every conceivable topic that is given every year it is a matter of surprise how little of it is of any value, until we reflect that advice giving is flattery to one's self. Flattery is pleasant and hence advice is plentiful.
Title Unspecified 1884
THE peculiar form of spiritism of which Dr. Holombe is the exponent is becoming more clearly defined and thus more openly antagonistic to the New Church. This is well, for there is less danger in it when its real drift is seen. If there is any doctrine clearly and logically taught in the Writings, it is that such as man is at the time of his death such he remains to eternity. But Dr. Holcombe teaches that all in the hells will become angels. He says: "The possibility of such a thing was not perhaps even conjectured by Swedenborg. Nothing but the unfolding of the celestial life and the descent of the celestial church could bring such astonishing phenomena into view." The devils will be allowed to rest upon the "subdued proprium" of the coming celestial man and "He will take them into his heart as brothers and sisters. He will endure all their inflictions and feel and share all their sufferings." The "celestial remains profoundly buried in every evil soul" will be enkindled and immensely expanded, and the "prodigals of the abyss" will be saved. In reference to the "inflictions" suffered by these "prodigals," the Writings say: "The only means of restraining and subduing them, thus of keeping the infernal crew in bonds, is the fear of punishment."-H. H. 581. Furthermore, that "the life of the reigning love never is changed with any one to eternity, since every one is his own love. To change that love in a spirit, therefore, would be to deprive him of his life or to annihilate him."-H. H. 480. From this it is plain why Dr. Holcombe's notion "was not even conjectured by Swedenborg." Dr. Holcombe makes another denial of New Church truth when he says: "The general judgment predicted by the LORD and the Word has not come but is coming Swedenborg's last judgment was only a small, partial, and trifling affair in comparison" "After the judgement the World of Spirits as distinguished from heaven and hell will cease to exist for use of reception and separation, its only raison d'etre will have passed away." In addition to the palpable contradictions to the Writings contained in these statements, there is something far more dangerous and deadly; i. e., an assumption of a Divine attribute, for we know that the future is hidden from men and angels, and known to the LORD alone.
SERMON Rev. J. R. HIBBARD, D. D 1884
"Is there no balm in Gilead? Is there no physician there? Why then is not the health of the daughter of my people recovered?"-Jer. viii, 22. By balm of Gilead, in the internal sense, as these worn are understood in heaven by the angels, are meant the true doctrines of the Church, received and understood in the interior, or by the interior of the natural mind, and operating by obedience in the external life of man and the Church. By "the daughter of my people," is meant the Church, especially as to her affection of truth. Health, when spoken of the Church, as here, means spiritual health, which consists of true doctrines received in the life. "Physician," is that which preserves the health of the Church, and this is done by preserving her from evils and falses. Concerning the meaning of these passages we are taught in the Writings: "Spices, balm, and myrrh, signify in general, interior natural truths, conjoined to good in the natural principle." (See A. C. 5748.) "Gilead signifies exterior good-into which a man is first initiated when he is being regenerated." A. C. 4117. "Physicians, signifying preservation from evils, because in the spiritual world diseases are evils and falses, spiritual diseases being nothing else; for evils and falses take away health from the internal man, and induce sickness of the mind, and at length, pains; nor is anything else meant in the Word by diseases."-A. C. 6602. Inasmuch as the LORD, by means of truths, or true doctrines, given to, and received by the interior natural man, removes evil and false things from the mind and life, and restores spiritual health, therefore the LORD declares, "I JEHOVAH am thy physician."-Ex. xvi, 26. "Daughters signifying the affections of good and truth" (A. C. 2362), daughter of Zion, or of nations the affection of good. Daughter of Jerusalem or people, affection of truth (ibid). In our text "daughter of my people," means affection of truth. Now, let us see the reason for all this, and illustrate it, and so make plain what is obscure, and apply it in rational light to our own states so that healing virtues may come from it to the healing of our souls. The land of Canaan or Palestine, on both sides the Jordan, is used in the Word to represent the Church, or the things that make the Church in man-the different things of the Church, internal and external. Gilead, often called Mt. Gilead, was a rocky and elevated and uneven district, lying east of the Jordan, and on both sides of the river Jabbok. It was a wooded country, abounding in springs, well watered, producing excellent grass and abundance of pasture for flocks and herds, and from its balsam trees giving large quantities of the resinous gum much used as medicine, and of which frequent mention is made as an article of commerce. The excellence of this region of country induced the two and a half tribes to remain on this side of Jordan and take their inheritance there. On account of its situation in the outer eastern border of Canaan, and its excellence for water, pasture, and balsam, it is used to signify external good, or that good of the natural man to which those who are becoming regenerated first come, as the Israelites first came to this land or border before crossing the Jordan to the more interior part of the country. The good meant by Gilead is thus that first joy and delight one feels when coming to and into the Church, which those who have experienced something of it can understand. It covers also the ground of all that good that comes from the delights and enjoyments of the senses when controlled by true doctrine and free from evil. The balm or balsam of Gilead, being the gum issuing from its shrubs or trees, and of an oily and healing and aromatic nature, signifies the truths or true doctrines adapted to or appropriate to that state. Thus it means the true Doctrines of the Church in regard to external good, received and applied to the regulation of our external lives, and our natural delights and pleasures. Balm and honey are often spoken of together because balm, as the healing juice of a tree, means true doctrine that heals the soul, while honey from its sweetness signifies the pleasures of the senses in the early regenerated states. Thus the Ishmaelites, who carried Joseph into Egypt, were merchants bearing "spices and balm and myrrh." (Gen. xxxii, 25.) And Jacob afterward said to his sons "Take a little balm and honey and spices and myrrh and take the man a present." Gen. xliii, 11. "Judah traded in balm and honey." Ex. xxvii, 17. The healing virtues of the balm of Gilead are analogous to those of the leaves of the tree of life mentioned in Ezekiel as used "for medicine," and in the Revelation as "for the healing of the nations." Both are from a tree. One the thickened juice or sap-the other the leaves. The one, balm, more oily, and being the sap-more internal, more of the religious element, religious doctrines. The other, the leaves, more external, and being more of the natural, rational, and philosophical. One is for the cure of "the daughter of my people," the affection of truth in the Church, the other for the cure of the "nations," or those out of the Church who are in evils. The medicine for those who profess to be of the Church, who profess to believe the Word and the Doctrines thence derived is a little different from the medicine for those out of the Church who do not profess to believe in the Word. These latter must be treated with truths addressed to the rational faculties only, for they do not believe in the Word nor any Divine revelation. And so we are By the leaves of the tree are signified rational and by the nations are meant those who are in evils and thence in falses, . . . and they who are in evils and thence in falses cannot be healed by the Word because they do not read it, but if they have judgment they may be healed by rational truths." (A. R. 936.) That is, by rational truths, those out of the Church who have judgment may be led to the Word and thus to the LORD. But those in the Church, those who already profess to believe in the LORD, and in His Word, in His Church, and in the Doctrines He has revealed to her from His word, these are to be healed of their sicknesses by balm instead of leaves, by the truths or Doctrines of the Church received in the interior of their natural mind, and obeyed, or put in practice in their daily Church life. Thus the "balm of Gilead," the juice of the trees is the medicine given for the healing of "the daughter of my people," while the "leaves of the tree" is the medicine given for the healing of the nations," who are outside. Rational truths addressed to the natural reason and judgment of natural men, the leaves of the tree, are given to lead the skeptical and infidel mind into the Church where the Word and thus the LORD is, and then for the further healing, the oily juice of the tree, the balsam, is given. The more interior natural truths, or truths received from the LORD in the interior of our natural mind-truths that come to us from an acknowledgment of the LORD and of His Word and of His Doctrines in the common external natural duties of daily, personal, family, social, and Church life. These truths or doctrines from the LORD, received and coming into practice from a love of them, are the balsam, the oily juices of the trees of the LORD in Gilead, in the external of our Church life, that are given for the healing of "the daughter of my people." These are what we are to consider to-day. "Is there no balm in Gilead? is there no physician there? Why, then, is not the health of the daughter of my people recovered?" The daughter of my people" is sick. "The daughter of my people" means those who profess to be of the Church, and especially in regard to their affection or love for spiritual truth. When those who profess to be of the Church lack this affection, when their love for spiritual truth is weak, when they are indifferent about religious things, when they have little or no desire to learn the Doctrines of the Church, when they are easily diverted and led away from religious studies, when trifling things afford an excuse for remaining away from the worship and instructions of the Sabbath, when other books are more interesting than those that teach of spiritual and heavenly subjects-then "the daughter of my people" is sick; she is not in a good, healthy condition; she needs medicine-needs a little balm. This balm, we have seen, is the doctrine of the Church in regard to most external things in the life of good in the Church. It is the balm of Gilead which is in the very border-the first border-of Canaan. Let us collect a little, a few doses, of this balm for our use to-day. It is written: "Come, ye children, hearken unto me, and I will teach you the ear of the LORD."-Ps. xxxiv, 11. Here the LORD tells us that if we would be His children (and except we become as little children we cannot enter into the kingdom of heaven) we must hearken unto Him. He, with the Infinite Love of the Heavenly Father, has spoken to us-in. His Word, and in the Heavenly Doctrines thence revealed. If we - would be cured of our evils and saved we must "hearken" unto Him; we must listen to 'Him, learn what He says, and obey it; for to hearken means not only to hear what He says, but also to obey it. This is the first thing that we are to learn-obedience to the LORD-that fear of Him that works by love and causes us to learn His will and do it. One of the first things that He commands us in regard to our external Church life is: "Thou shalt worship the LORD thy God and Him only shalt thou serve;" "Worship the LORD in the beauty of holiness;" "Worship at His footstool, for He is holy;" "Where two or three are gathered together in my name, there am I in the midst of them;" and it is said that "The LORD hearkened and heard when they that feared Him spake often one to another, and a book of remembrance was written before Him for them that feared Him and that thought upon His name. And they shall be-mine, saith the LORD of hosts, in that day when I make up my jewels"-Mal. iii, 16; and thus we see that the Apostle gave most excellent instruction and exhortation when he said to a congregation of the early Christians: "Forsake not the assembling of yourselves together, as the manner of some is."-Heb. x, 25. And in the Doctrines revealed for the New Church we are told that "Man 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 flew- in. Moreover, man is hereby initiated into 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 or his use in the other life; for in another life all man's states of life return."-A. C. 1618. In another place we are told that "All things of worship are externals of the body and externals of the mind. . . . The externals of the body that pertain to worship are: I. Going to Church; H. Hearing sermons; III. Devoutly singing and praying on the knees; IV. Taking the Holy Supper. At home, also: I. Morning and evening prayer and prayer: at meals; II. Conversing on charity and faith, on God, heaven, life eternal, and salvation; III. And, in the case of priests, preaching also and private instruction; IV. And, in the case of every man, giving religious instruction to servants and children."-Doctrine Charity, 101. Here the Great Physician presents to us this balm of Gilead to aid in restoring health to the daughter of His people. If the minister desires to have his affection for spiritual truth made strong and healthful, he must be diligent in doing those things that pertain to his office-in preaching and instructing his people in the things of heaven and the Church; for this is his office and use-to learn and teach the truths of the Church to his people and to administer the rites and Sacraments that by correspondence connect the heavens with the Church on earth. And if the people desire to have their affection for spiritual truth made strong and healthful, they must be diligent in doing those things that belong to their duties. They must attend the meetings for worship and instruction upon the Sabbath, for so the Word and Doctrines teach, and how can the minister preach to them if they are not present? And when present they should engage devoutly in "singing and praying on the knees," and in hearing the Word and the instruction or sermon therefrom. Unimportant things should not keep any one away from the Church on Sunday. Evil spirits would keep us away or send us to a Church where some false god or no God is worshiped every Sunday if they could. And, with those who yield to them, it is no wonder if they are sick-if their love or affection for genuine, spiritual truth is weak and they feel little or no interest in the Church. Again, our LORD, the Physician from Gilead, presents to those who are sick and who have any real desire to be cured, healing balm or doctrine for the external life in the Church in these words: "Seek peace and pursue it." In the first place, desire it; then seek it, and continue to do so-"pursue it." But seek for it in the right way-in the LORD'S way; not in a way that may seem pleasant to you because bitter to somebody else, but in the way, that humbles self and exalts the LORD. The minister should not seek peace by preaching smooth things because his people desire it, unless smooth things are what are needed. In olden time the people said to their prophets: "Prophesy unto us smooth things." And, in obedience to the popular demand, the unfaithful prophets cried, "Peace, peace, when there was no peace," and prophet and people perished together. There may be those still who desire such kind of preaching, and there may be ministers who preach to please the people instead of to save their souls. They may be popular for a time-draw crowded houses for a time; but the end is not the salvation of souls. Those who love the New Church do not desire such preaching. And a genuine New Church preacher, who preaches as before the LORD, and to save men could not so preach, even were thousands to pay their homage at his feet. True peace is only to be obtained- by the removal of evils and falses from the mind and life. And the true minister seeks it for himself and his people when he points out evils and seeks to shun them himself and help his people to shun them. He is not a true shepherd who allows his flock to run into or remain in dangerous p laces, because they wish to remain there, or are offended if told of their danger. The faithful minister seeks peace by being faithful in preaching the truth, and aiding his people to see the evil and false things in which they are or into which they are in danger of falling, and to shun them, and thus save their souls. And the people seek peace when they see and acknowledge their evils, confess them before the LORD, and shun them as sins against Him. If brethren have been indulging wrong feelings toward each other, they seek peace when they put away such feelings. If through weakness of mind or other cause brethren have indulged a love of speaking evil of others, of their brethren, or of listening with open ears to the gossip and slanders that float upon the air, they seek peace when they repent of such sins, break off such habits, and do so no more. Again, the people seek peace and pursue it when - they hear and obey the LORD'S words: "If thy brother trespass against thee go and tell him his fault between thee and him alone."-Matt. xviii. And again when they obey these words: "Judge not and ye shall not be judged, forgive and ye shall be forgiven." - And here again is another phiar of balsam from Gilead. In answer to the question, "Who shall ascend into the hill of the LORD, and who shall stand in His holy place?" the LORD replies: "He that walketh uprightly, and worketh righteousness and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor." Ps. xv, 2, 3. People who are sick and wish to be healed must walk uprightly, not lean over to one side or the other from the fear or favor of men. And they must "work righteousness" in their daily business life. But besides living this daily upright and honest working righteous life, he who would seek peace must not do certain things. He must not backbite with his tongue. He must not do evil to his neighbor. He must not take up a reproach against his neighbor. This last is a common sin, and one to which the natural heart is much addicted. Where it is indulged there can be no peace, no prosperity, no growth in spiritual life, for where such spirit and habit are indulged there is little or no affection for spiritual truth, no real love of the Church. Another phial of balsam from Gilead, for the healing of those who have little affection for spiritual truth-who have little love for heavenly things-is found in a careful application of what the LORD said to His disciples when He commanded them to go out to preach the gospel: "The workman is worthy of his meat." And what the apostle said: "Do ye not know that they which minister about holy things, live of the things of the temple? And they which wait at the altar are partakers of the altar? Even so hath the LORD ordained that they which preach the gospel should live of the gospel." 1 Cor. ix, 12, 13. "Who feedeth a flock and cateth not of the meat of the flock? If we have sown to you in spiritual things is it a great thing if we shall reap your carnal things?" The right apprehension and due consideration of these words would help much to cure the ills of the Church. Men more realize the value of what cost something. Preaching that costs nothing is apt to be lightly valued. It will help to increase and strengthen a love of spiritual truth to pay well for it. It cultivates a love of justice to be just. To try to get preaching for nothing, or for as little as possible, cultivates a selfish, and worldly and mean spirit in regard to religious things. It tends to make us regard the Church and her Sacraments and worship, and the truths that are taught in her temples, as of little worth, and our soul's salvation, and the religious education and eternal salvation of our children, as of little importance. We pay a dollar or more for an evening lecture, or an hour at the ~ and grudge the half of it for our minister's weekly service in teaching us and our children the way to heaven. Some spend hundreds of dollars to educate their children in worldly wisdom, but grudge the pennies that their spiritual culture calls for. None should stay away from church because they are too poor to make any offering to the LORD on Sunday. If any are really too poor to give money, they should the more regularly give what they have, their presence, their sympathy, their sphere, their services. It is no shame to the honest industrious man to be poor, though he must be very poor who cannot give "two mites, which make a penny," and which may be more in the sight of the LORD than the dollar of the rich;-but it is a shame to any one to be stingy toward the LORD and His Church.
It is soul-killing to stay away from the LORD'S house upon the Sabbath, because too proud to come and give nothing, and too penurious to give. The way to get over all this is to do it. Break the bonds that bind the soul to littleness and dwarf the life of heaven. Strive to realize the value of the Church and its uses as compared with the earth and those things that perish with the using. The more this is realized, the more will the love of spiritual truth grow and strengthen in the soul. Let every one give to the LORD and the uses of His Church, as the LORD gives each one ability. No one can or ought to judge for another. Let each one honestly judge for himself. Let each one go to the LORD and ask Him how much of what the LORD gives him daily or weekly, in health, life, money, and blessing, he ought to return to Him on Sunday in acknowledgment of His mercy. We might for hours enumerate the different phials of the balm of Gilead prepared by the LORD as the Great Physician, for the restoration of the health of the daughter of my people. "Why, then, is not the health of the daughter of my people recovered?" There is balm in Gilead, there is a Physician there. All that is necessary to the entire healing of the Church, is that each one takes the proffered medicine and applies it to himself-Shall we do it and live? or shall we neglect it, and languish and die?
PENTVILLE 1884
IV. ON the evening of the seance Mr. Rawlins, having finished his supper, proceeded at once to Mr. Collison's residence, though the sun was still shining brightly. He found William, Mr. Collison's only son, sitting on the front porch reading a newspaper. The paper was laid aside as he appeared, and the two young men engaged in a desultory conversation. These two had not been very intimate during their acquaintance, though neither saw anything especially repellant in the other. Their conversation now was more of the nature of talking against silence than anything else, and it was with a feeling of relief that Mr. Rawlins heard the rustle of a woman's dress in the hallway that ran through the centre of the house. In a moment after Maud stepped out on the porch. Seeing Mr. Rawlins, she at once said to him, without waiting for the customary salutation, "I'm real mad at you." She had dropped her handkerchief as she stepped forth. He arose, picked it up, and handing it to her, replied: "No I but are you, though? 'deed and double, 'pon your honor?" She nodded an affirmative, though her young face did not coincide in its looks. "What is my offense?" he asked. "You spoiled my beautiful Maud Muller; that is your offense," she replied. "Sister," said William, reprovingly, "it is childish for you to speak in that way about what was of course an accident." "No, it wasn't an accident," said she; "he did it deliberately, and I'm mad at him for it"-this spoken emphatically, though with a smile. William looked puzzled and Mr. Rawlins amused, but before the latter could reply Julia appeared on the porch. She was arrayed in a light-colored dress of some inexpensive material, that set off her graceful little figure to perfection. So Mr. Rawlins thought, as he bowed over her hand rather lower than usual in unconscious homage to her beauty. "Yes," resumed Maud, "I haven't been able to read or think about that book since without those hateful things you said coming into my mind." William, being enlightened by this, now said: "I fail to see what there is in that tender and lovely little poem that calls for condemnation." "Tell me what is the spirit of it, the leading thought?" William's pale face lighted up, and, running his fingers through his long hair, he replied, "It is the yearning of a woman's soul for something higher, purer, and better than she had known. It is the bitter cry of a world-weary man over the vanished dreams of his youth. There is glorious New Church truth in it, as there is in all great poetry, the beautiful foreshadowing that these two tired souls, yearning for communion, may meet in the great hereafter." He did not look at any of them, but his eyes grew brighter as he spoke and were fixed on the blue sky.
"'God pity them both and pity us all, Who vainly the dreams of youth recall.'
"Ay! God pity all weary, sin-laden souls struggling through this cold world who vainly recall the innocent and lovely dreams of their youth." He ceased and appeared to have forgotten the presence of the others. Mr. Rawlins had watched him closely while speaking. Julia had kept her eyes downcast, and Maud, who never regarded any subject very deeply, had listened with a smile. She now turned to Mr. Rawlins and said," What have you to say to that?" The question was an unwelcome one, for he did not want to say what he thought. He replied evasively, "It is rather different from my views." William now aroused himself from his abstraction and said, "It may be, but it certainly is the way that New Churchmen should view that poem." Mr. Rawlins shook his head but did not reply, and William, not observing the silent negation, went on, "I think that in literature poetry represents the affections, the loves, and hence is higher and nobler than such works as merely embody truth alone. It purifies and elevates the soul in a way that cold essays on truth never can." Mr. Rawlins made no reply and appeared to be absorbed in thought. At last he was aroused by Julia asking him, "Do you still hold the same views?" "Still the same." "That poem does not purify and elevate the soul?" "How can it or any of the class of which it is a type when they are false?" "False?" He answered in a tone of voice rather gentler than usual, almost the tone one employs to sick people, at the same time glancing at William "We are all born spiritually sick and diseased; our loves are evil. Regeneration is the curing of our sickness, the putting away of our evil loves. You admit this to be true?" He glanced at Julia as he spoke. "Yes," she replied. "This admitted," he continued, "the morbid and unhealthy character of that class of poetry can easily he seen. The man who has made any progress in regeneration surely does not sigh and repine for the states of evil from which he has emerged; the man recovering from sickness does not repine or his past state?" No one replied to this interrogation, and, with a faint and whimsical smile, he said, "for this reason, not to mention others, it seems to me that such poetry can no more be called noble and elevating than the moans of a sick man or the groans of a man in a dentist's chair can." At this conclusion Maud laughed, William looked sad, Julia startled and, he fancied, a little shocked. Seeing this, he at first regretted that he had used the last comparison, but then the thought flashed through his mind that something caustic and rude was what was needed to counteract the unhealthy sentiments uttered by William. The latter said, "Do you think it right to speak in that way of the finer feelings of the human soul?" "By finer feelings, you mean-?" "I mean the yearnings and longings for better and higher states." "Pardon me, but I have said nothing against longings for better states. The point under discussion is, I believe, retrospective poetry, if I may so term it, of a certain kind. The children of Israel indulged in something analogous when they looked back yearning for certain things in Egypt. I suppose we all do so at times, but let us at least be candid and not flatter ourselves that we are looking upward when it is just the reverse. William's face wore a gentle but rather melancholy smile as he arose and said: "Forgive me if I decline to continue this discussion, but such things pain and disturb me. I see that you use the sword of truth, cold, sharp, and merciless. I grant that it is needful and useful at times, but as for me I prefer to look for the good and noble in everything and pass by all else." He went into the house, and the "merciless" man was glad enough to drop a subject he saw was painful to the other's morbid feelings. It was with a sense of relief that he saw "Jack" appear at this juncture, thus preventing a continuance of the subject. Soon afterward the girls went "to put their things on," as Maud said, and on their re-appearance after this slow and essentially feminine proceeding, the four young people started for the hall where the seance was to be held. For some distance Mr. Rawlins and Julia walked in silence, then she said: "Don't you think that you were too severe in your treatment of retrospective poetry and youthful dreams?" "Will the ghost of my unlucky criticism never rest in peace?" he replied. "Certainly the subject has become distasteful to you I will not mention it again;" she replied. To this he hastily rejoined: "No, you mistook my meaning. I feared what I said to-night was painful to you, and I did not wish to hurt your feelings further." "Forgive me for misunderstanding you," she replied. "Your views on this subject are new to me, and I confess have somewhat disturbed me. I can see now the unhealthiness of longing for past states. But why are youthful dreams wrong?" "Perhaps the youthful dreams of young Indies are not." "I do not want polite speeches," she replied, quickly. He smiled, bit his lips, and replied: "Well, the truth is that when man arrives at adult age then for the first time he comes into his own, and his own is hereditary evil. This is the time of youthful dreams. As his hereditary evil is not imputed to him unless he makes it of his life, so neither are his dreams an evil to him save as he looks back upon them and makes them an ideal of purity and nobleness. The first statement, as you know, is doctrinal, the last is my deduction from that doctrine. We may have some teachings on this point, but I do not remember of having seen them." "When one thinks of a youth dreaming of high and noble things, it seems hard to regard his dreams as you do." "I know it does," he replied, very gently, "and I will not insist that I am right. After all, I merely judge from myself; not a very high standard, I fear," he added, with a sigh, as there trailed through his mind many things that "self" had done and thought. As she kept silent, he said: "Let me be egotistical and tell you of my dreams-not their details, but their essentials. Generally they were built on a good, solid foundation of cash. In the dream, of course, this feature was kept out of sight as being sordid, but it was there. On this foundation the great central self of the dream posed. It also was hidden from sight by noble deeds, earning the plaudits of men or nations, deeds meriting the gratitude of the poor and oppressed, deeds of valor, philanthropy, benevolence, all heaping honors in some way on that hidden self-hidden, but there still." As he ceased speaking she exclaimed, "Where can we look for good and honor and nobleness, things I do love!" "We can look for them to Him from whom they are, and, as with His help, we put away self with its false vanities, just so far will the really good and noble come to us and abide with us. The subtle evil and danger in all this is trying to be good from self. We are apt to make 'trying to do good' the ruling principle of our lives, forgetting that the true principle is to shun evils as sins. "Cannot we do anything good or noble?" she asked, looking up at him in some dismay. "We can," he replied, cheerfully. "We can shun evils as sins-a good work and a noble one." The cheery tone in which this was uttered had a marked effect on her. Her face grew bright, and, with a smile, she said: "The subject has grown clearer to me. I see now. Isn't it splendid." Highly pleased with this change in her, and with the return to "every-day" style of speaking, he replied: "Indeed, it is just royal Do you still long for the good and the noble?" "Yes, more than ever," she replied, with a happy little laugh, "but then it is different now. "The hall in which the seance was to be held was about half filled when they arrived, and soon afterward "standing room" only was to be had-a fact which caused the committee of gentlemen on the platform to smile and whisper among themselves. Julia, after glancing around, said, "Everybody is here to-night." Everybody meaning, as it always does, the beauty and fashion of the place," he replied. "Isn't that a lovely bonnet Mrs. Jones has on?" she continued, ignoring his remark. "It is a new one. I wonder where she got it." "At the milliner shop down street, I expect." Julia shook her head. "No; I am positive that bonnet was not bought in Pentville." "Perhaps she made it herself. I've read of women who made their own bonnets." Julia, absently: "Yes, I make mine, but they are not like that one." "Yours is the neatest, I think." "No, I wish it was." "It is, I assure you. Mrs. Jones' bonnet has too much-ah! what shall I call it?-too much architecture. It looms, it towers too much." "But don't you see it is the very latest fashion, and so stylish." "The latest fashion isn't pretty," said he, dogmatically. She did not reply to this, in fact, had not paid very close attention to any of his remarks, but after a few moments more of contemplation she turned to him and said, "How silly it is in me to take such an interest in mere dress." "Not at all," he answered. "It is sound doctrine for women to love personal adornment and for them to dress as becomingly as possible." "Is it really?" she exclaimed. "Yes, the Writings say so." "I'm so glad," with a contented little sigh, "for I love pretty things." Further conversation was prevented by Mr. Povey, as chairman, arising to deliver "a few introductory remarks." They could hardly be called original, as he spoke of "the new age in which we live," "the dawn of a brighter day," "the glorious nineteenth century," "the dispersion of the mists of superstition and bigotry before the rising sun," etc., etc., all, of course, being caused or rather greatly promoted by "spiritualism." At first Mr. Povey had been somewhat embarrassed, but this soon wore off and it was evident that he enjoyed his speech very much. His brother committeemen grew restless at its length, and finally one of them whispered something to him and he concluded with-" But, my brethren, the time at my disposal does not permit further," etc., etc. Mrs. Thirwanger now appeared on the platform and went under the influence of her "controlling spirit." She was a large and rather handsome woman, dressed in black silk. She paced to and fro for some time in a nervous yet energetic manner, and then, pausing and pointing with her finger, said: "Near that gentleman with white hair I seethe spirit of a young man. He says his name is Harry and for me to 'Tell papa I am happy." Does the gentleman recognize the spirit? The gentleman recognizes the spirit." At this a stir went through the audience, and all of them tried to see who the old gentleman was, but attention was soon diverted from him to others. For nearly an hour the medium continued, seeing spirits near various people and giving names and messages. The burden of the latter, as a rule, were "I am happy," though a few were somewhat jocular in tone. One of the "disembodied" gentlemen said that during his life in the world he had scoffed at Spiritualism, and was now heartily ashamed of himself. After the close of the seance many comments favorable or unfavorable were uttered by the audience as they filed out of the hall. Some declared that it was "wonderful," "marvelous;" and others said "She was posted beforehand." Mr. Rawlins and Julia were among the last to leave; and while walking leisurely homeward, they were over-taken by Mr. Glimme, who said: "Our friends, the Spiritualists, are still in great darkness, and yet they are slowly struggling toward the light." "Ah," was Mr. Rawlins' rejoinder. "Yes, slowly but surely," he replied, in his rather pleasant and sympathetic voice. "Many of them will never reach it, but the movement is a great one, the forerunner of the final event now near at hand." "What event?" asked Mr. Rawlins. "The advent of the LORD into ultimates, the descent of the Celestial Church, the opening of the Celestial degree." "When is one to look for that?" "Each one must look for it in himself," replied Mr. Glimme, in a joyous tone. "Unlike the spiritual, it enters or comes to man by an internal way." "How is one to recognize it?" "When it comes to you, you will have no need to ask that question; you will fee I the Divine presence in you filling you to overflowing. Self will be cast out and the things of this world will be as mere dross to you; your joy will be inmost, intense, ineffable." "When that occurs, then one may know that he has attained the Celestial?" "Yes, the world will, perhaps, regard you as a foolish, visionary man, a simple, childish one, but you will not care, for the joy that will fill you will be utterly beyond the world's comprehension. The things of this world will have ceased to have any attraction for you, you will care nothing for them." As Mr. Rawlins did not at once reply, Julia after a moment stole a glance at him, and he noticed that her face wore a troubled look; seeing this look, he said to Mr. Glimme, "Your picture of a celestial man and his joy appears to me to be the picture of a man solely centered in self." "No; in the LORD," replied he, smiling. "Well, in what he thinks is the LORD in himself, and that-whatever it is-causes him to go about, a childish, simple, visionary man careless of all things pertaining to this life, consequently of his duties. This description hardly agrees with what a certain New Church writer, Le Boys des Guays, I believe, thought would be the external character of one of a celestial genius. He held that such a one would be intensely - - practical: that from his celestial genius he would at once perceive what was the right and true thing to do when it was presented to him, and would then without delay proceed at once to do it." Mr. Rawlins here paused, and glancing at Julia, saw with keen pleasure that the trouble had left her. As Mr. Glimme's reply was a pitying smile, he continued in a slightly caustic tone: "To illustrate the point, we will take the example of a city badly governed by a corrupt 'ring.' When he saw this the man of celestial genius would energetically go to work and perhaps put up 'reform ticket,' and the spiritual man, after discussing the merits of both tickets, would vote for the reformers, if he saw they were in the right." At this Julia laughed, and Mr. Glimme looked shocked as he replied: "Sir, such talk is painful to me, and pardon me, it is almost profane." "Why?" "Because it brings the pure celestial love down into the contaminating sphere of vile politics." "Let us look into the matter a little," replied Mr. Rawlins; calmly. "Celestial love is loving the neighbor more than self. The neighbor in the highest sense is the LORD, and in a more limited sense, heaven, the church; one's country, and so on down. The delight of love comes solely from use. It is not the ecstatic delight of the opium eater, but the delight that comes from the active performance of use to others from love. Now the only place a man can perform uses is in the place and time in which the Divine Providence has placed him, and hence I fail to see anything profane in my illustration. Surely, the use of energetically working to give one's city good and pure government is not an ignoble one?" With a sad smile Mr. Glimme said: "You are spiritual and you cannot feel what the celestial is, and I, alas! cannot help you. Good night, sir. Good night, Julia." He turned and left them. Then Julia said, "Can it be possible that there is any truth in what he says?" "If there is," Mr. Rawlins replied, "then the Doctrines are not true." "Oh! no. They are true. I know they are true," she hastily exclaimed, feeling shocked at this alternative. "Of course they are," said he. "And when they tell me that the LORD has made His Second Coming, and has established His New Church that is to endure forever, I believe them, and I do not believe men when they tell me that He is now making a third coming. True, they affirm that this is a continuation of the Second Coming, but this is in-fiat contradiction of the truth in the Doctrines that the Second Coming of the LORD is fully accomplished and completed." "Isn't it restful," she said, contentedly, "to be able to look to the LORD, and be freed from all doubts." He did not hear this remark, or at least did not answer, for after some moments of silence he said: "Your must not take what I said about celestial men as coming from the Writings, for it was a mere deduction. We have not, I believe, any definite teaching as to the worldly character of those of a celestial genius: We know that the celestial heaven is one of intense activity, and that truths there are perceived and received without question or discussion, and at once applied to life; from this I think, we can conclude that the angels of, that heaven were active men while on earth, and also that those states of ecstatic inner-self satisfaction, we, hear so much about of late are anything but celestial." As Julia agreed with him, he felt happy-felt that he wouldn't exchange his present state even for a celestial one. [TO BE CONTINUED.]
CHARLES THE TWELFTH 1884
THERE are very few characters in history more interesting and instructive than that of this famous King of Sweden. For more than a century being the idol of his nation, and still abhorred by every rational mind, he is one of those enigmas in history which can be solved only by the Divine light of the New Church. He descended from a dynasty renowned for bravery and genius on the battlefield, but known also for great pride and lust of dominion. His grandfather, Charles X, was one of the greatest generals of Europe in his time. He conquered Poland and Denmark several times and was known as a cruel despot who regarded human lives and oaths as nothing. The grandmother of Charles XII was one of the most despotic women known in history. His father, Charles XI, was a great warrior and a cold-blooded tyrant, who to the other qualities of his family added that of being a miser. With these hereditary inclinations as a basis for his future development, Charles XII -was born in Stockholm, 1682. Already in his childhood he gave many proofs of his wild and obstinate nature. He was a terror and a tyrant to his old professors and his companions. His greatest pleasure was to exercise a company of boys in warlike arts. Once, when he was driving in his sleigh, he found a street closed by a high wall. His servants wanted him to turn and drive another way. "The Prince of Sweden does not turn for a wall," said Charles, and there he remained a whole day, till the wall was removed. When he was fifteen years of age his father died, leaving in his sole charge a filled treasury and an almost absolute power over millions of Swedes. As princes always live "faster" than other people and consequently reach mature age quicker, young Charles immediately was declared of age and was crowned King of Sweden, 1697. During the first three years of his reign he was principally occupied in spending the millions in his father's treasury. And this he did gloriously. Stockholm was at that time the scene of the maddest frolics and the most dangerous adventures, which the young King and his boy companions delighted in. It was on one of these occasions that old Bishop Swedberg, the father of Swedenborg, said that "the end of all this will be that Sweden will never forget the many bloody shirts in which she-will be clad." Once the scandalized citizens of his capital had the pleasure of seeing him and some other princes, "with the grace of God," at midday ride on horseback through the streets, being dressed in nothing except the atmosphere of Stockholm. Another time he arranged a sham fight in the harbor between two of his men-of-war. -Both had been previously scuttled, and in the midst of the fight the King enjoyed seeing the vessels sink with man and mouse, and his faithful subjects left to their own care in the water. Charles was also a great hunter. Especially was he a terror to the many bears and wolves of his boreal kingdom. The poor bruins were overcome by him without any nobler weapon than a stick or a hayfork. Sometimes the King of the Swedes wrestled with the king of the wood breast to breast, till at last the latter sunk dead under the embraces of this young Hercules. It was at one of these royal exploits that Charles received the message that his three neighbors, Russia, Poland, and Denmark, taking advantage of his youth, had combined and declared war against him. From that time on he seemed to be another man. He was then about eighteen years old. His rationality (which was of an infernal kind) began now to be active. His hereditary evils began to manifest themselves in freedom. The bloodthirstiness of the young tiger was now fully awakened. In a few months he had an army ready to pass over to Denmark. It was on this occasion when Charles, wading ashore in Sjelland and hearing a peculiar sound in the air, asked "What is that?" "It is the whistling of the bullets from the enemy," it was answered. "All right," said the King; "this will henceforth be my music." And so it was. He suddenly overcame Denmark and forced the King of that country to peace. This being accomplished, he directed his attention towards Russia, where the famous Peter the Great then was Czar. At Narva, a fort on the coast of the Bay of Finland, then in the possession of Sweden, Charles met Peter and won a most glorious victory, with his eight thousand Swedes against the seventy thousand Muscovites of Peter. The Russian army was almost annihilated. The young conqueror marched southward and overcame Augustus II, the King of Poland and Saxony; in a long series of glorious victories. He now could have concluded a peace with all his enemies and with great profit to his country, but no! He wished to dethrone as well the Polish King as the Russian Czar. In Poland he succeeded in driving Augustus from that unhappy kingdom, but when he returned to Russia to annihilate Peter, he at last was defeated at Pultowa in the southern part of Russia by an overwhelming force. With a few men remaining, he then took refuge in Turkey, the old, sworn enemy of Russia. Here Charles several times tried to obtain the help of the Turks against Peter, but did not succeed, and at last he himself was forced to leave the hospitality of the Ottomans. With three followers, he secretly went through Poland and Germany, and after fourteen days' and nights' riding on horseback, he arrived at the southern coast of the Baltic, 1714. There he stopped for a year, defending the city of Stralsund against the combined powers of the Danes, Saxons, Prussians, and Russians. In 1715 he at last was forced to surrender the city, and, accompanied by two men, the only remnant of his once great army, he crossed the Baltic as a fugitive and arrived in his prostrate and bleeding country after an absence of sixteen years. Safe at home, he seemed to be influenced for more useful and peaceful occupation by the company of men such as Polheim, Swedenborg, and others. He tried in vain to keep up the economical state of Sweden from helpless ruin; he commenced the building of canals and highways, he seemed to take interest in sciences and arts, but only for a short time. As soon as he saw that he had new forces, the devils made him throw off his peaceful mask, and the year 1717 he invaded Norway. It was during this expedition, Swedenborg made his fame as a mechanic, by the invention of very ingeniously planned rolling machines, by which the whole Swedish fleet was conveyed over a mountainous district of four-teen miles. Under cover of these vessels Charles transported his heavy artillery under the very walls of the fort Fredrieshall. But here at last the Divine Providence saw it necessary to deliver Sweden and Europe from this monster in human form. Here, while besieging the fort Fredrieshall the year 1718, he was killed, as it is said, by a Swedish bullet. At his death Sweden lay crushed and bleeding, and even after a century the wounds she had received during his reign were not entirely healed. Still the people of Sweden, then as well as at this day, look up to the bloody image of Charles XII as the greatest hero the North ever produced. In almost every cottage in Sweden his picture still can be seen hanging on the wall over the shelf where his old Bible edition and his old hymn-book are preserved. And, indeed, in Charles XII we find personified all the evil qualities of the Swedish nation, which, according to Swedenborg's statement in the Spiritual Diary, are many and deep. He was characterized by undaunted courage and an iron will; but his firmness degenerated into obstinacy, which sometimes bordered on insanity. On the other hand, he entertained great plans, but only plans for developing the industry of his country. He was, besides, a patron of the arts and sciences, and was especially fond of mathematics and mechanics. It was on account of these qualities that he came into connection and even a kind of external friendship with Swedenborg, whom he appointed assessor of the Board of Mines. It will no doubt be interesting to hear Swedenborg's account of this strange man in the other life, where his true internal nature became manifest. He speaks of him in as many as thirty different places in the Diary from which we collect the following information. "There was a certain spirit, who had been one of the most obstinate of mortals on this earth [Charles XII]. So obstinate was he, that he would never desist from his purpose, but would remain in it even though he should suffer the most cruel death or endure the most terrible hell-torments. When he had made up his mind to do an evil he was able to confirm his headstrong opinion by. such arguments as might make it appear as if he acted from a motive not in itself wrong. For instance, when during his life in the world he, by obeying Gorts (his Prime Minister), ruined his country and all in it, he said he desired the good of his country, was unwilling to see that such was not the case, and with the greatest obstinacy persisted in the determination he had once taken; indeed, he never desisted until he was reduced to such straits that there was no other help, yet even then he believed that it was all for the glory of his country." -(S. D. 4741.) In S. D. 4748, it is said that he believed himself interiorly to be a god, that he set no value on religion (although he always feigned to be very religious), that he was pitiless and cruel, caring nothing for human life, that he hid and feigned justice and truth more perfectly than any other man. Horrible, indeed, was his lot in the other world. It is said that he, during his life in the world, never had loved a woman, nor was he ever married. In hell, however, he found his infernal partner in a woman, who is even still worse than he, and with whom he continuity fights. (S. D. 4745). In 4900 and 5011 it is said that he is vastated even until the soles and toes of his feet, and that nothing more of the life from heaven has an abode in him. In 4964 we find at last that he now is in the lowest degree of the deepest hell. Sic transit gloria mundi!
NOTES 1884
THE Church in England is engaged in the praiseworthy undertaking of distributing broadcast the Centenary edition of the Doctrine of Life.
Title Unspecified 1884
PASTOR SCHIWEK continues his work in East Prussia, and Prussian Poland. He preaches in German and Polish. Mr. Schiwek, however, is much broken down in health, and is unable to carry on his work as he would like to.
Title Unspecified 1884
THE Every Other Saturday, in its issue of March 29th, publishes a sermon by the Rev. J. K. Smythe, on "Faith-Before and After Trial." This journal is conducted by Mr. Horace Chandler, of the Boston Highlands Society.
Title Unspecified 1884
THE Court Circle, an English society paper, recently contained a favorable notice of Mr. Spelling's last book, Things New and Old. "No one," it says, can read this book without feeling convinced of the truthfu1ncss of those doctrines which are so clearly explained, and in which every believer should rest his hope. We should be glad to hear that this little volume-which is excellently printed-has had the large circulation it so well merits."
Title Unspecified 1884
THE Dawn, a New Church weekly journal, recently established in England, is publishing, a series of discourses by American ministers. Sermons by the Rev. Messrs. Bowers, Reed, Fox, Giles, and others have appeared. The sermon is about the only cart of the paper which pretends to give doctrinal instruction, the remainder being taken up mainly with short articles on moral and "reform" topics. The Dawn is also publishing a serial story by Virginia F. Townsend. This journal, moreover, is the official org an of the Temperance Society.
Title Unspecified 1884
THE New Church Society in Vienna held its Semiannual General Meeting January 6th. This Society consists mostly of people of the working classes and labors therefore under pecuniary disadvantages. It hopes, however, to be able at some future time to supply a regular Pastor.
Title Unspecified 1884
"NOT a word which I bring forth and write is mine, which I can sacredly testify; wherefore, if any one should attribute to me one jot of the things written which are truths, whether he be on earth or in heaven, he would affect God Messiah with such injury that by no one but God Messiah Himself could it be condoned ."-Adversaria, Vol. II, 1654.
Title Unspecified 1884
"THE Universalist quarterly says that Beyond the Gates and the Little Pilgrim seem to be largely Swedenborgian, and that the book Gates Wide Open, 'is a more extended and realistic description, entering into all sorts of detail regarding the occupations and amusements of the spiritual world, leaving nothing to the imagination of the reader and out-doing even Swedenborg.'"-New Jerusalem Magazine.
Title Unspecified 1884
IN Sweden, Unitarianism is rapidly spreading, and is gaining an ever stronger hold upon the people. The works of Theodore Parker are read more largely than those of any other American or European religious writer. His books are especial favorites among the middle classes-the well-to-do farmers and shopkeepers, and among the young men in the public schools. The other American Unitarian writers, however, are little known.
Title Unspecified 1884
THE annual meeting of the Camden Road Society of London was held February 11th. The report of the Church Committee showed that the average attendance had increased by twenty-one. A slight falling off in the attendance at the Holy Supper was noted. The Society numbers one hundred and eleven. Nine of Dr. Tafel's discourses have been published during the year at the expense of a member of the congregation.
Title Unspecified 1884
THE "North London New Church Debating Society" recently decided by a majority of four that "The Salvation Army meets a present need." One speaker gave a "brief history of the movement, and in order to show that the teachings of the Salvation Army were not essentially out of harmony with the teachings of the New Church, he read extracts from one of their manuals and from speeches by the leaders and compared them with passages from Swedenborg."
Title Unspecified 1884
THE Morning Light publishes an extract from the Life of William O'Neil, giving a short criticism of a sermon delivered by a New Church missionary who chanced to cross Mr. O'Neil's path. "The worst feature of this lecture was that it answered the all-important question,. 'How shall man be justified with God,' in a way that is ruinously false, viz.: by faith and good works. There are few things more painful than to see an amiable and gifted man, who is evidently conscientious, laboring hard to inculcate positions which we believe fundamentally false."
Title Unspecified 1884
PASTOR W. WINSLOW, in Copenhagen, has in the last number of Fremtiden protested against Pastor Boyesen's report in the Messenger of January 9th, in which it is said that all the intelligent and well-to-do members of the Society in Copenhagen have separated themselves and formed a new Society," and further that he "will never recommend anybody as leader for any Society without knowing him thoroughly; there are too many who only try to make an affair of the Church." Mr. Winslow says that this statement is an exaggeration and not according to the facts. He also quotes a letter from Dr. Tafel, of London, in which he says that he will write to Mr. Boyesen advising him to let the Society in Denmark alone, and not interfere with it. Mr. Winslow says that he now for seven months has received no support from his society, and that thus it cannot be said that he tries "to make an affair out of the Church."
Title Unspecified 1884
PROBABLY the most highly respected and popular minister of Boston, is the Rev. Phillips Brooks, D. D. He is not a radical-not a Unitarian, or even a "new-style" Congregationalist, but an Episcopalian, and his utterances-more than those of any other minister of Boston-may be taken to represent the conservative cultured thought of that city. In a recent lecture delivered before the Divinity students of Harvard, Mr. Brooks openly denied the infallibility of the Scriptures in the following terms: "The Protestant Reformation among historic movements then shows how afterward, men tried to lodge infallibility in the Bible and to believe - that there was an infallible record which could be appealed to. The great point of our present belief is that there is no such infallible record anywhere, in Church, Council, or book; that man has been sent ere to strive after truth, not by any necessity, to be sure, that he has come to the ultimate truth in regard to these great final problems of the human soul."
INSTINCT 1884
THE soul of animals is natural affection inflowing from the general sphere of activity in the world of spirits. This sphere of activity is the general sphere resulting from the combined spheres of all in the world of spirits. It is, therefore, twofold-good and evil. It is not a dead atmosphere; such as the air is, but a living, active sphere of affection and thought. The good sphere, therefore, is full of the love of use, and inflowing with good animals leads them to perform uses to man on the earth. It is mild and harmless. The evil sphere is full of the love of self and of the world, and when it inflows it produces animals which hurt and destroy, for it is ferocious and destructive. Since these spheres are spheres of affection and thought the question at once arises, Do they produce thought in animals? Do animals as well as men think and have ideas? The Doctrines answer, No, animals do not think. Some spirits were discussing the question, Do men from nativity have any connate ideas such as beasts have? They were growing very excited over the subject, when "suddenly a certain angelic spirit stood in their midst and in a loud voice said, I have heard from a distance not far from you that both grow warm in strife concerning connate ideas whether there are any with man as with beasts, but I say to you, That there are not any connate ideas with men and that there are not any ideas with beasts." Wherefore you wrangle concerning nothing, or, as it is said, concerning goats' wool, or concerning the beard of this age. Hearing these things, all grew warm and vociferated, Cast him hence; he speaks against common sense. But when they were in the effort of casting him out they saw him girded with celestial light through which they were not able to break, for he was an angelic spirit, wherefore they receded and removed themselves a little from him. And afterward, that light being indrawn, he said to them, Why do ye fume? Hear first and collect the reasons which I bring forward, and you yourselves make a conclusion from them, and I foresee that those who excel in judgment will agree, and the rising tern- pests in your minds will be settled. To these sayings, yet with an indignant sound, they said, Speak thus and we will hear. And then, rising to speak, he said, You believe that beasts have connate ideas, and thus you conclude from this their acts appear as if from thought, and nevertheless they have not the least of thought, and ideas are not predicable except thence, and it is the character of thought to do thus or so on account of this or that. Examine thus whether the spider which most artfully weaves its web thinks in its little head, I will extend the threads in this order and I will bind together those-by transverse threads lest the rushing air with its vibrations tear my -web, and in the first terminations of the threads which make the middle I will prepare for myself a seat in which I may receive whatever happens, that I will quickly run thither, as, if a fly flies in, it may be entangled and will quickly run in and bind it about and it serve me for food. Further, whether the bee thinks in its little head, I will fly out where I know there are flowering fields, there from these flowers I will collect wax and suck honey from them, and from the wax I will construct contiguous cells in a series in such a manner that I with my companions may enter and go out freely as through streets, and afterward we will place in them an abundance of honey, that there be also enough for the coming winter, lest we die: besides other wonderful things in which political prudence and human economy are not only emulated but in certain things exceeded. Still further: Does the great wasp think in his little head: I with my companions will fabricate a little home from thin paper, whose cells within we will lead round about in a labyrinthine form and in the inmost we will prepare a forum into which there shall be ingress and from which egress, and this with such artifice that no other living thing unless it is of our race may find the way to the inmost where we congregate. . . It is similar with animals of a larger body as it is with these little animals, as with birds and feathered creatures of all kinds, as when they are gathered together, then when they prepare nests they place therein the eggs, they incubate them, and hatch the young. These they provide with food, they educate even until they fly, and afterward they go away from the nest as if not their offspring . . . . Who of you from the above cannot see that their spontaneous acts do not flow from any thou ht from which alone idea is predicable? It is an error that beasts have ideas nor does it flow from elsewhere than from the persuasion that they think equally with man and that speech alone makes the difference. After this the angelic spirit looked around and because he saw them still hesitating as to whether beasts have thought or not he continued- his discourse and said I perceive that from the acts of animals similar to human acts there still adheres with you a visionary idea concerning their thought, wherefore, I will say whence they act. It is to be seen, there is with every beast, every bird, every fish, reptile, and insect, their love, natural, sensual, and corporeal, whose habitations are their heads and in these the brains. Through these the spiritual world inflows immediately into the senses of their bodies and through these determines the acts, which is the reason that the senses of their bodies are much more exquisite than human senses. It is that influx from the spiritual world which is called instinct, and it is called instinct because it exists without the medium of thought. There is given also accessory instinct from custom. "But their love, by which, from the spiritual world, there is determination to acts, is for nutrition and propagation only but not for any knowledge, intelligence, and wisdom by which successively love exists with men."-T. C. R. 335. Beasts, then, have no thought, no ideas. They do not reason, conclude and act, but they act, as we may say, on - the spur of the moment. The sphere of activity, flowing into their brains, goes thence directly, so to speak, to the senses and directs them according to the impressions made by surrounding objects. A spider does not sit in its web wondering when a fly will come along and be caught; but as soon as it hears the buzzing of its wings and feels the vibration of the web it is impelled by the influx to rush out, capture, and bind the fly. It will readily appear how necessary acute senses to animals, when it is known that they cannot think and conclude. A herd of antelope cannot think, for example: yesterday a lion came up by this stream and killed one of our number, and therefore, we must watch for him and avoid him to-day. If they could they would live a life of fear and misery. But instead they have a very sharp scent, and as soon as the odor of an enemy strikes upon their nostrils they are impelled to seek safety in flight. As soon as they are in safety and their- senses are no longer affected by the enemy they forget about him and live in peace and quiet until some other danger affects them. Thus they do not remember the past nor anticipate the future. The live wholly in the present. Their life is compared in the Writings to the life of somnambulists. Since this is their nature, they are spared much of the pain and misery of life. When they suffer pain even it is not like the pain suffered by human beings. They do not reflect upon it and, therefore, it passes away much more quickly. It is well known that if the mind can be withdrawn from thinking of pain that it is scarcely felt We have in this number also a teaching concerning the training of animals to perform tricks. It says: "There is given also an accessory instinct from custom." It is by this that animals are trained-as it is said the love of animals is for food, habitation, offspring, and protection, and it is these affections which are used in training as is well known. Animals cannot be trained beyond their affection. One of the most acute senses with animals is, the sense of smell. By it they recognize their food and perform many of their most wonderful acts. They are enabled to do this because an odor goes forth from every mineral, vegetable, and animal which constitutes the sphere of the life of the mineral, vegetable, or animal, and by which it can be recognized. "Wild beasts on earth are consociated according to their odors; they know those of their own kind by their smell; likewise their enemies. From the odor they know their food. The bees fly, directed by their sense of smell, likewise butterflies."-Documents, Vol. iii, p. 768. Such is the life of animals. A life of the present with no remembrance of the past and no fear of the future. Impelled by irresistible influx, they must act out their nature, be it good or evil. They were created for man, primarily to represent before him in living forms the indefinite number of natural and spiritual afflictions given him by the LORD. In their innumerable variety, they present an image of the infinity of the LORD and of the indefinite number of affections and delights which the LORD from His infinity gives to man.
Title Unspecified 1884
IT is stated that the churches of New York city cost $3,000,000 a year, the amusements $7,000,000, and the city government $13,000,000. So it costs more than twice as much to amuse people than to "get religion," and the civil government costs more than four times as much as the ecclesiastical government. Interesting, in view of what we so often hear concerning the "Glorious New Age."
AN appreciative audience gathered in the school-rooms of the Academy of the New Church on the evening of March 20th, to listen to Mrs. J. R. Hibbard's very interesting and instructive synopsis of the history of Greek and Roman sculpture. The lecture was illustrated by means of a stereopticon, which made it more valuable and enhanced its interest for the children. The lecture was kindly given for the benefit of the Ladies' Aid of the Advent Society.
NEW CHURCH: ITS ORGINIZATION AND GOVERNMENT 1884
COMMUNICATED. I.
WE are living in a time of transition. The old dogmas of the vastated Church and the evils of life engendered by them must pass away, and the Doctrines and life of the New Church must take their place. It is a law of the New Church that the falsities and evils of the Old must first be removed before the truths and goods of the New can be received in their place. The reception of the truth is a gradual work; men on examining the New Doctrines misconstrue many things therein, The old still clings to them; many falsities and evils are so ingrained in their natures that they are blind to many beauties and excellencies of the New Theology. We interpret the New Revelation by our preconceived notions, we import into them many things derived from the old proprium, from the loves of self and the world, and many of our intellectual conceits. How can we get rid of these infestations? How can we remove ourselves from the influences that surround us, and come into that condition in which we sit at the feet of the Saviour humbly listening to His teaching and willing to obey His Divine Commands? Man possesses the faculty of seeing the truth. He can determine to investigate impartially any subject, and in spiritual things the truth can convince such a mind. We must be in the desire of learning the genuine truth, and to go to the LORD, the Source of all Divine Truth, and He will enlighten and guide us in the right way. He has given us the Word to instruct and guide us, and now in His Second Coming He has revealed the true meaning of His Word in the Heavenly Doctrines of the New Church. We, therefore, go to the LORD for instruction, we humbly sit at His feet when we examine His Word and Doctrine to learn what they teach, and at the same time determined to believe, abide by, and live, according to the truth which is therein taught. From what source shall we derive our ideas? Shall we frame our ideas of the Church and its government from our own self-derived notions, from the history of the past, from the Old Church, or from the Word and the Writings? In the Coronis we find the following to the point:
"They eat of the trees of the science of good and evil who hatch out canons for the Church from their own intelligence, and afterward confirm them by the Word, but vice versa, they eat of the trees of life who procure to themselves canons for the Church by the Word, and afterward confirm them by intelligence."-Coronis 29.
This ought to settle the matter as to the source whence we shall derive instruction in regard to the Church and its organization. Ideas derived from self and from the Old Church must be received only as they are seen to be in agreement with the Word and the Writings. We can make no positive advances in the cause of the Church except so far as we go to the only source of truth and embody that truth in the life. Then, "To the law and to the testimony if they speak not according to this Word it is because there is no light in them."
NEW CHURCH 1884
What, then, is the New Church in its essence and in its form?
As to the Church in general we are taught that:
"Love and faith constitute heaven, so also they constitute the Church."-H. D. 241. "The Church is where the LORD is acknowledged and the Word exists, for the essential of the Church are love to the LORD, and faith in Him, both derived from Him. And the Word plainly teaches how man must live in order that he may receive love and faith from the LORD,."-H. D. 242. "In order that the Church may exist there must be doctrine formed from the Word, since without doctrine the Word cannot be understood. Doctrine alone, however, does not constitute the Church with man; but a life according to that doctrine, hence faith alone does not constitute the Church with man, but the life of faith, which is charity. Genuine doctrine is the doctrine of charity and faith united, and not that of faith separate from charity; the doctrine of charity and faith united is the doctrine of life, but the doctrine of faith without that of charity is not so."-H. D. 244. "They who are without the Church but at the same time acknowledge One God and live according to their religion, and are in a corresponding degree of charity toward the neighbor, are in communion with those who are within the Church. Hence it is evident that the Church of the LORD exists in every part of the world, although specifically where the LORD is acknowledged and where the Word is known."-H. D. 244.
From these passages we can see that the term Church has several applications. First, the Church where the Word is and the LORD acknowledged; second, the Church in the individual man, which is formed by the reception of doctrine and a life according to that doctrine; third, the universal Church, which includes all throughout the world who live in charity toward the neighbor from their religion. For further particulars on the nature of these Churches we refer to articles by Rev. J. C. Ayer and Rev. B. F. Barrett, which appeared in the New Jerusalem Magazine for August, September, and October, 1883. In these articles the doctrine of the Church as to its principles is treated of, and it is shown that the Church in general and in the individual is spoken of as including those and those only who are in a life of charity; and the conclusion is drawn that the Church is not an organized body in the world, visible to men, but a spiritual organized body only. But even in these articles passages are referred to in which evil persons are said to be in the Church, and these passages could be greatly multiplied, which passages show that Swedenborg uses the term Church in the sense of a body organized in the world. The very doctrine of the consummation of the age, of the perversion of the Church and its utter vastation and desolation, shows that the term Church is used of bodies which possess no genuine charity and faith. In the Arcana Coelestia we read:
"The Christian Church has turned away from charity to faith, thence it has separated itself from Him, and thus not only rejected but also profaned the holy, which is from His Divine Human."- A. C. 4689. "That such is the Church does not appear before those who are in the Church, viz.: that they contemn and are averse from all things which are of good and truth, then that they bear enmity against them, especially against the LORD. For they frequent temples, they hear preaching, they are in a certain holy (feeling) there, they go to the Holy Supper, and among themselves sometimes speak decently of them, thus equally the evil as the good. They also live among themselves in civil charity or friendship; thence it is that before the eyes of man there is not any contempt, still less aversion, and still less enmity against the goods and truth of faith, thus neither do they appear against the LORD; but they are external forms by which one seduces another. But internal forms of the men of the Church are altogether dissimilar, yea, altogether contrary to the externals."-A. C. 3489.
In the True Christian Religion, speaking of the abomination of desolation, it plainly refers to the organizations and calls them Churches, although utterly vastated of good and truth.
"It is wonderful that the doctrine of justification by that faith alone, although it is not faith but a chimera, carries every point in Christian Church, that is that it reigns therewith the Sacred Order almost as the only thing in theology. It is that which all the students in theology eagerly study in the schools, drink in and absorb; and afterward, as if inspired with heavenly wisdom, teach in the temples and publish in books; by it also they seek to obtain a name for superior erudition, fame, and glory; for it also decrees diplomas, and rewards are conferred; and these things are done, although by that faith alone the sun is now darkened, the moon is departed of her light, the stars of the heavens are fallen, and the powers of the heavens are shaken according to the words of the LORD'S prediction in Matt. xxiv. 29." T. C. R. 181.
In the above it is evident that organic bodies are meant by Churches, yea, bodies which are in false doctrines; and thus it appears that the term Church may I be applied to a body organized for the propagation of religious doctrine, and if that Doctrine is true it will be a true Church, but if false, it will be a false and perverted Church. But why multiply quotations when any well-read New Churchman will at once recognize the fact that the external body of men organized for the purpose of K teaching doctrines is called in the Writings a Church? There can be no question about the doctrine that all good men everywhere are in the LORD'S Church Universal. All good Gentiles, Mohammedans, and Christians are in the Church in this sense. Each man is in the Church according to the quantity and quality of his good. Those who have the Word, know the LORD, and acknowledge Him and live according to His precepts, can come into much more interior states of good and truth, and thus into higher regions of heaven, than those who do not possess the Word; and, therefore, the Church specific is where the Word is, and the LORD is thereby known. Those nations or people in good who have not the Word are conjoined with the LORD mediately through those who have the Word, and hence it is necessary that there be always a Church specific which has the Word and knows the LORD. This Church specific again consists of those only who live according to the precepts of the Word, and the Church in the individual is in him only so far as he lives according to the truth. The Writings teach the great use and necessity of ultimates. "It is according to order that a first should proceed to its last, both in general and in particular, in order that variety may exist in all things, and by means of varieties every quality."-T. C. R. 763. "In everything Divine, there is a first, a mediate, and an ultimate; and the first goes through the mediate to the ultimate, and so exists and subexists; hence the ultimate is the basis. The first, also, is in the mediate, and through the mediate in the ultimate; thus the ultimate is the container. And because the ultimate is the container and the basis, it is also the support. It is comprehended by one who is well educated, that these three may be named, end, cause, and effect; and also esse (to be) fieri (to become), and existere (to exist), and that the end is the esse, the cause the fieri, and the effect the existere; consequently that in every complete thing there is a trine, which is called the first, the mediate, and the ultimate, also end cause, and effect. When these things are comprehended, it is also comprehended that every Divine work is complete and perfect in the ultimate; and likewise that the all is in the ultimate, because in it the two prior are together."-T. C. R. 210. "Hence it follows that the Word without the sense of its letter would be like a palace without a foundation, thus like a palace in the air and not upon the earth, which would be only the shadow of a palace that would vanish away; also that the Word without the sense of its letter would be like a temple in which are many holy things, and in the midst of it the shrine, but without roof or wall, which are its containers; and if these were wanting, or if they were taken away, its holy things would be seized upon by thieves, and violated by the beasts of the earth and the birds of heaven, and thus they would be dissipated. It would also be like the tabernacle of the children of Israel in the wilderness (in the inmost part of which was the ark of the covenant, and in the middle the golden candlestick, the golden altar, on which was the incense, and also the table upon which the show-bread was placed), without its ultimates, which were the curtains, veils, and pillars. Indeed, the Word without the sense of its letter would be like the human body without its coverings, which are called skins, and without its supports, which are called bones; without both of which all the inner parts of it would fall asunder. It would also be like the heart and the lungs in the thorax without their coverings which is called the pleura, and their supports, which are cal led ribs; or like the brain without its coverings, which are called the dura mater and pie mater, and without its general covering, container, and support, which is called the skull. So would it be with the Word without the sense of its letter; wherefore it is said in Isaiah (iv. 5), that JEHOVAH creates upon all the glory a covering [or defense]."-T. C. R. 213.
Again we are taught:
"There are three things which as one flow from the LORD into our souls; these three as one, or this trine, are love, wisdom, and use: but the love and wisdom do not exist except ideally, because only in the affection and thought of the mind; but they exist in use really, because simultaneously in the act and work of the body; and where they exist really there they subsist."- T. C. R. 744.
Again we read:
"Who does not see that there is not an empire, kingdom, dukedom, republic, state, or family, which is not established by laws, which make the order and thus the form of its government? In each of them the laws of justice are in the highest place, political laws in the second, and economical laws in the third; if these are compared with man, the laws of justice make the head, political laws the body, and economical laws the dress; wherefore these also, like the dress, may be changed, But as to what concerns this order into which the Church has been established by God, it is this: That God should be in all and everything of it; and the neighbor, also, toward whom order is to be exercised. The laws of that order are as many as there are truths in the Word; the laws which relate to God will make its head, the laws which relate to the neighbor will make its body, and the ceremonies will make the dress; for unless these held the others together, in their order, it would be as if the body were stripped naked, and exposed to the heat in summer and to the cold in winter; or as if the walls and roof should be removed from a temple, and thus the sacred repository, the altar, and the pulpit should stand without protection, exposed to various kinds of violence."-T. C. R. 55.
From the above we may see the absolute necessity of ultimates which can contain the interiors in their order and connection. The Church also has its ultimates as well as the interior principles. The truths of the Word and the Church must be published, they must be taught worship must be administered according to them. In order to bring these uses into actual existence, organizations must be formed for the purpose of doing these uses, and whatsoever organization is formed for the purpose of propagating the doctrines of the New Church revealed by the LORD through Swedenborg, ought to be called a New Church organization, for the use proposed is a New Church use; it flows from the principles or doctrines of the New Church, and it is formed to propagate and establish these principles on the earth. The New Church must have externals in order to be in its fullness, in order to be complete and in its holiness and power. Hence in the doctrines for the New Church we are taught concerning the necessity and uses of externals of worship, concerning temples, the priesthood, preaching, etc. These things must exist and they will increase in their number, efficacy, and power, as the Church becomes more fully established. All organizations holding to the essential principles of the New Church and formed for their propagation may properly be designated as New Church, but this designation is no guarantee of the internal quality of the persons - who enter that organization. They ought to enter it because they believe and love its principles; they ought to unite together to learn more thoroughly its truths, and to be strengthened in doing them. If men enter New Church organizations with this end in view they will be strengthened and developed, and their membership will serve great use to themselves and to others. It is contended that, as it is not certain that all are really New Churchmen in heart, we ought not to use the term New Church to designate the organizations, but call them Swedenborgian. It is claimed that the term New Church will tend to confirm people in the idea that all persons belonging to it are regenerating men and women and really receptive of the truth, while all out- side are not good nor receive New Church principles. The same objection might be made against the term Church being used at all to designate any organic body, and yet we have seen that the Writings so use the term in this sense. On the same ground we might object to the use of the word Christian in application to an individual or to organized bodies of men. To call New Church organizations after the name of Swedenborg would be a falsity, while the use of the term New Church is an appearance or representative of the truth, for the end in view is to perform uses for the New Church. But the New Church Doctrines are no more Swedenborg's than the Letter of the Word is Moses', the Prophets', or the Apostles', and therefore we do not propagate Swedenborg or his views; we do not follow the man, but we propagate the LORD'S Doctrines, the New Church Doctrines, and, as far as we live according to them, we are not Swedenborgians, but New Churchmen. It is no valid argument against the use of the term New Church to urge that simple-minded men will imagine that those who are members are really in heart New Churchmen and those not members are not so. It will not hurt them to so think any more than it hurt the first Christians to think that those who were members of their organizations were Saints-that is, holy men-nor any more than it hurts the simple-minded in the societies of heaven to believe that the honors of dignities reside in the persons of the princes and priests. But the wise know better; and the wise in the Church should know and understand just iii what sense *e use the term Church in its various degrees. The discussion of these points will bring out the distinction and thus tend to cultivate the interior faculties of the men of the Church. Another point in connection with this subject is the question, Do the organized bodies calling themselves New Church comprise all New Churchmen? It is asserted that all in the world who are in good constitute the New Church. They do constitute the Church Universal, and they are spiritually connected with those who receive the New Church Doctrines and live according to them, as the body depends on and is connected with the heart and lungs. In the Writings this Church is designated the Church Universal, and it is better to retain this designation, for the application of the term New Church to this body only confuses the mind and wipes out distinctions which ought to be retained. Again, in reference to the good in Christian countries, it is said that they are New Churchmen. There is no doubt that their good is of a different quality from that of good Gentiles and Mohammedans and they come into the Christian heaven after death. These good people are represented by the seven Churches in the Apocalypse They are also called the Universal New Church, thus making a distinction between the Universal Church and the Universal New Church-the former including all the good in all religions, the latter only the good among Christians. In the Apocalypse Revealed it is said:
"And the seven candlesticks which thou sawest are the seven Churches, signifies the New Church in the earth, which is the New Jerusalem descending from the LORD out of the New Heaven. That the candlesticks are the Churches, see above n. 48; and because seven signifies all, by seven candlesticks are not meant seven Churches, but the Church in the whole complex, which is one but various according to receptions. Those varieties can be compared with the various diadems in the crown of a king, and also they can be compared with the various members and organs in a perfect body which still make one. The perfection of every form exists from various things placed suitably in their order. Thence it is that the Universal New Church with its varieties is now described in the following by the seven Churches."-A. R. 66.
All the good in Christian countries will ultimately come into the Christian heaven. We are taught that before they can come into heaven they must reject the falsities and evils by which they are infested. The LORD preserves them from confirming the falsities and evils surrounding them, but, nevertheless, it is a fact that they believe in simplicity many things that are false and do many things that are evil, but these they do ignorantly. In the external there are many evils and falsities, and the heavenly principles of the internal are not able to descend into the external until these are removed. Hence the New Jerusalem has not yet descended into the external. It has not yet come down from God out of heaven. Thus the passage from the Apocalypse Explained, corresponding with that last quoted, teaches:
"The seven candlesticks which thou sawest are the seven Churches. That hereby are signified all those who are in the New Heaven and the New Church, concerning which see above n. 62; and from the signification of the seven Churches, as denoting those who are in truths from good, or in faith from charity, see above n. 20; hence it is manifest, that by the seven candlesticks and the seven Churches, are signified all those who will be in the New Heaven and in the New Church. All things which are treated of in the Apocalypse have respect to what is signified by the seven candlesticks, namely, the New Heaven and the New Church, as to their end and conclusion; the last chapters, therefore, treat concerning them; all the other things which intervene, are such as stand in the way, and are to be removed, as the things related concerning the dragon, and concerning the beasts of Babylon, which being removed, or no longer in the way, the New Heaven and the New Church rise up and are manifest."-A. E. 91.
In the above passage it first speaks of the good as constituting the New Church, but afterward says they will be of the New Church and the New Church will be manifested as the opposing falsities and evils are removed. In treating of the seven Churches in the Apocalypse Revealed it almost always says they will be of the New Church. They are called to the New Church. And the seven Churches are warned against various evils and falsities, and these things must first of all be removed before the New Jerusalem can descend into their minds and lives, and the New Church be really established with them. In the Apocalypse Revealed 60, we read:
"In this chapter and the following the seven Churches are treated of by which are described all those in the Christian Church who have religion, and from whom the New Church which is the New Jerusalem, can be formed; and it is formed from those who approach the Lord alone, and at the same time repent of their evil works. The rest, who do not approach the LORD the confirmed denial that His Human is Divine and who do not repent of their evil works, are indeed in the Church, but have not anything of the Church in them."-A. R. 69. "The Universal New Church with its varieties is described by the seven Churches in what now follows."-A. R. 73. The seven Churches it is frequently said represent those who will be and who can be of the LORD'S New Church. See A. R. 87, 88, 104, 118, 145, 152, 171, 187, 194, 195, 196, 197, 223, 944, 949, 951, 953, 957, 958, 962 end. As a summary of the above teaching I conclude: 1. The Universal Church includes all the good through out the world. 2. The Universal New Church includes all the good in the Christian world. 3. The New Church, however, is not really established until the falsities and evils of the former Church are removed, and the goods and truths of the New Church are received in their place. 4. Those who receive the truth of the New Church have various duties to perform in connection with propagating the Doctrines, establishing public worship accord to them, providing for instruction, publication, and other uses. 5. These ecclesiastical uses must be performed according to the Doctrines of the New Church. 6. The body or bodies organized for propagating the Doctrines or performing New Church uses may very properly be designated by the name of New Church
We will also consider the necessity and nature of the external organization of the New Church in future articles. JOHN WHITEHEAD.
GALVESTON, TEXAS W. A. L. CAMPRELL 1884
EDITORS NEW CHURCH LIFE:-I am still at work here, and as it is now drawing near to the meeting of our Convention it might be well to give the Church some idea of what I am doing. My work being specially, though not wholly, among the people of African descent, I will refer to that more particularly. On my coming here I established a Sabbath School, which having had to be suspended at various times from sickness and other causes, has fluctuated between sixteen and twenty-five children. Among the adult population I have succeeded in interesting in the Writings ten heads of families. Some of these receive the Writings affectionately, but most simply on the intellectual plan. Four, who have children, would like them baptized, but do not care to pass through the ordeal themselves. This I have not encouraged, as it savors too much of the customs of the Old Church. As I anticipated and stated before, it is just as difficult to reach these people of the Old Church as it is to reach any others. Those of an intellectual turn of mind are inclined to question the benefits of religion on the human mind. They point to the want of charity, integrity, and consistency among those who are the loudest proclaimers of religion. Two prominent men; well read and thoroughly conversant with the influences of religion among these people, have said to me that so far as Christianity has been fostered and encouraged among their people, it has tended rather to their degradation than elevation. They said that their religious leaders use the church to control rather than to reform the people. This, I am sorry to say, is rather too true. Such men do not encourage religion or a church of any kind, but say the only hope of these people is their education. This may be a stepping-stone to their general improvement, but how a people can be permanently improved - without religion and a church is a question that I cannot see. But such is the argument of the natural man in all branches of the human race. The attendance at service vary from time to time. I have had audiences from one to fifty. The chief drawback is the want of a regular house of worship. This cannot he secured in the near future, as none of those who are interested have a sufficiency of this world's goods to warrant them in making an attempt in that direction. I have distributed books and tracts among such as I saw had an inclination to read. I have also lent books to a few of the clergy who were willing to read them. I am sorry to say that I have not been able to visit our friends at Eagle Pass since January last. I would like to visit that and some other points this summer if I can secure the means. Hoping that my brethren of the New Church will encourage my efforts in this direction, I remain yours W. A. L. CAMPRELL.
March 2d, 1884.
MYTHOLOGICAL ASTRONOMY W. D 1884
EDITORS NEW CHURCH LIFE:-The desire expressed by your correspondent "M." that New Churchmen investigate the spiritual significance of Mythological Astronomy on account of the positions of the stars being of serious consideration. The student of the literal sense alone of the book of Job, while reading such expressions as "the pillars of heaven," "the foundations of the earth," and again that God" hangeth the earth upon nothing," can only escape bewilderment by foisting a meaning upon them which they will not bear. This is worse than acknowledged ignorance. But passages which are to him still more obscure need not be unintelligible to the New Churchman; as, for instance: Canst thou bind the girdle of the seven stars? (the Pleiads); Canst thou loosen the bonds of the impious giant? (Orion). An important difference between this too-little-understood book and the Word must, however, he noted. In the Word there is a sense appertaining to every plane of creation, all being linked together in a connected series from the Divine down to the natural ultimation; while in Job there is only an internal sense which runs parallel with the external, both senses being woven together by means of the poet's knowledge of correspondence. The Scandinavian and German Mythology recognized a Supreme Being who created all things, and who would create "a new heaven and a new earth" after the "twilight of the Gods," and their destruction by the wolf and world-serpent. Grimm speaks of the "finale as bearing an undisputable likeness to the Last Judgment and New Jerusalem of the Christians." (Teutonic Mythology, translated by Stallybrass, p. 815). W. D.
Title Unspecified 1884
THE ATHENAEUM, in a review of Emerson's works, says: "It may be doubted whether the mystics of the future are likely to turn out in defense of that rudimentary stage of "World-Soul" and "Over-Soul" which Emerson represents. His Swedenborgian and Coleridgean conceptions seem now too thin-or must we say not thin enough-for the weaving of a spiritual fabric of thought."
NOTES 1884
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Title Unspecified 1884
OBITUARY.-At Union City, Tenn., February 19th, 1884, JOHN C. WADDELL, aged 64.
Title Unspecified 1884
THE REV. A. ROEDER has been preaching lately at Allentown to large congregations.
Book copies of the third volume of the LIFE are now ready and may be ordered at $1.25 each,
Words for the New Church, No. 12-the first number of the third volume-will probably be issued in May.
Title Unspecified 1884
THE REV. D. V. BOWEN has accepted a call to preach for the Society at Salem, Massachusetts, for one year.
Title Unspecified 1884
The Deterioration of the Puritan Stock and its Causes is the title of a pamphlet lately issued by Dr. John Ellis.
Title Unspecified 1884
THE Tract Society of Philadelphia has reprinted the discourse of the Rev. J. A. Lamb on the Second Coming of the LORD. This tract has been out of print for some time.
Title Unspecified 1884
THE Chicago Times of March 23d; devotes mote than two columns to extracts from a lecture on Swedenborg lately delivered by the Rev. J. K. Smyth, and published in the New Jerusalem Magazine.
Title Unspecified 1884
THE REV. J. KIMM is doing mission-work at the small town of Watkins, Iowa. He delivered five discourses on the Leading Doctrines of the New Church, which interested quite a number of the moat cultured in the place, who are reading the Writings to see for themselves.
Title Unspecified 1884
THE Annual Meeting of the Connecticut Association of the New Church was held February 22d, in the vestry of Dr. Burton s church, Hartford. A resolution was adopted appointing a messenger to the General Convention and requesting to be admitted as a member of that body.
Title Unspecified 1884
THE students of the Theological department of the Academy of the New Church have organized a debating and literary society which meets Saturday evenings.
Title Unspecified 1884
AN Art Class composed of the young people of the Advent Society of Philadelphia meets weekly at the school-rooms of the Academy. The class is under the charge of Mr. Percy Billings.
Title Unspecified 1884
THE boys of the Preparatory Department of the Academy are greatly interested in a fine "Model Press" which has been purchased for them. They are making good progress in the "noble art."
Title Unspecified 1884
THE New York Association met February 22d in New York city. The Executive Committee reported that in accordance with the resolution adopted at the last meeting of the Association, a certificate of incorporation of the Association had been filed and recorded.
Title Unspecified 1884
Mr. FROST has been unpaged in missionary work in Michigan, in connection with his pastoral duties. Mr. Brickmann is still at work in the South, and Mr. Barler in Illinois. Mr. Thiel, student of the Boston Theological School, is also actively engaged as a missionary in Illinois.
Title Unspecified 1884
THE Annual Meeting of the Maryland Association was held February 22d in Baltimore. A resolution was adopted requesting the General Convention to invest Mr. Fox as General Pastor of Maryland Association. At the afternoon session, Mr. McGeorge, of Philadelphia, delivered an address. Dr. Kirk, of Ohio, preached in the evening.
Title Unspecified 1884
A SERIES of twelve or more Swedish tracts is about to be published by the Tract Society of Philadelphia. The first of this series is now passing through the press. It consists of a concise statement of the Doctrines of the Church, together with a sketch of Swedenborg's life, and is from the pen of Mr. C. T. Odhner.
Title Unspecified 1884
IN reporting a late visit to Mt. Joy, a notice of which appeared in the Mt. Joy Herald, Rev. Dr. Hibbard says: "I called upon several of the clergymen, and upon a few of the prominent citizens, and conversed with them concerning the new Christianity now revealed by the LORD in His Second Coming. . . .But one of the most interesting calls I made was upon a good old Methodist in humble life, whose mind seemed open to the new light-a shoemaker. I found him in his little shop, a wooden frame of small dimensions, but of stout timbers, and could bear moving. He said, "This shop was built in 1819 for the toll-gate house, was moved and used as a tobacco shop, moved again and used as a wagon shop, moved again and used as a chair-maker's shop, again moved and used as a tailor shop, moved again and used as a tinker's shop, moved still again and used as a butcher's shop, and now for fifty-four years I have sat here and worked away at my trade in my shoemaker's shop."
CALENDAR 1884
1884. PLAN FOR READING THE WORD AND THE WRITINGS. Price, 5 cents. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
WRITINGS OF THE CHURCH 1884
A. S. P. & P. S. Editions. Arcana Coelestia. 10 vols $6.00 Apocalypse Revealed. 2 vols 1.20 True Christian Religion 1.00Conjugial Love .60 Miscellaneous Theological Works .80 Heaven and Hell .50 Divine Love and Wisdom .50 Divine Providence .50 Four Leading Doctrines .50 When sent by mail, the following sums must be added to the above prices for postage: T. C. R., 24 cents; A. C., 18 cents per vol.; A. R., 15 cents per vol.; C. L., 15 cents; M. T. W., 16 cents; H. and II., 15 cents; D. P., 11 cents; D. L. W., 8 cents; F. L. D., 10 cents. For sale at Rook Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
AUTHORITY IN THE NEW CHURCH 1884
BY THE REV. R. L. TAFEL, PH. D.
Price, $1.50. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia, Pa.
LATIN WORKS AT GREATLY REDUCED PRICES 1884
Arcana Coelestia. 13 vols $15.00 Adversaria. 4 vols 7.50 De Coelo et Inferno 1.50 *De Commercio 20 *Continuatio de Ult Judicio Amor Conjugialis 1.50 Diarium Spirituals 4 vols 7.50 Dicta Probantia 25 Quatuor Doctrinm *De Deo Triuno .25 Index Biblicus. 4 vols 5.50 Divina Providentia 1.25 De Divino Amore et Div. Sapientia .08 Summaria Expositio Doctrium .25 *Summaria Expos. Sensus Int .37 Vera Christiana Religio. 2 vols 8.00 Economa Regni Animalis 1.50 Opuscula Regnum Animale. P. 4, 6, 7 1.60
Those of the above marked * are bound in paper; the remainder in cloth. Works consisting of more than one volume will be sent by express at the cost of the purchaser. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
LITURGY FOR THE USE OF THE NEW CHURCH 1884
Price, Cloth, $1.25; Turkey Morocco Flexible, $3.00. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
EDITORIAL NOTES Editor 1884
NEW CHURCH LIFE
Vo1. IV. PHILADELPHIA, MAY 1884. No greater mistake can be made than to suppose that "because a man has decided convictions, and is bold and fearless in enunciating them, he must necessarily want others to give up their individual freedom of thought and judgment. The fear of losing our freedom often arises from a conviction of the truth of what is boldly proclaimed, which conviction is but an intellectual one, the will not being ready to give up its inrooted desires and persuasions.
Title Unspecified 1884
THE Princess Cleopatra Schakoffskoy, a prominent New Church lady in Russia, departed to the spiritual world at the close of last year. As early as 1783 there had been formed a little circle of readers of the Writings in, Moscow, but they soon afterward were scattered by persecution from the authorities. Since then the New Church in Russia has been represented only by individual New Churchmen, generally belonging to the noble classes. The late Princess was sister-in-law to the renowned New Churchman, General Muravieff, the friend and counselor of Czar Alexander II, and was, together with him, one of the most prominent promoters of the emancipation of the serfs in Russia in 1861. The Princess is described as a zealous, intelligent, and well-read New Churchwoman.
Title Unspecified 1884
A SECULAR newspaper recently published a record of crimes committed in a single week by boys in or under their teens. The number and character of the crimes comprised in this record must have been enough to frighten for the moment some of our easygoing country-men out of their sublime faith in the future progress of society, and from their self-complacent admiration of our public-school system. An "evangelical" contemporary is moved to make the following comment on the subject: "The criminal school in America is prolific, and the public school does nothing to counteract it. . . . It is high time that we added another R to our public-school curriculum and made them four instead of three: to Reading, 'Riting, and 'Rithmetic, we must add a knowledge of Right and 'Rong." In other words, the secular school system is a failure. Education apart from religion must always fail. And the lesson to New Churchmen is: Provide and sustaining New Church schools and send your children to them alone.
Title Unspecified 1884
THE German New Church of America are manifesting an unwonted activity. Some, rising in pronounced opposition to the order of government adopted by the General Church of Pennsylvania, by this means give a stimulus to the investigation of the principles underlying this order, which must inevitably lend to beneficial results. Other signs of life are to be found in the increasing usefulness of the German Missionary Union of the New Church in America, which has done very much by publishing, works of the Church, importing and selling the Writings, collateral works and tracts, and aiding German-American missionaries, and which has recently made heavy purchases of Latin, German, French, and Polish editions of the Writings. Further than this, a tract society, "German New Church Union," having a lay-preacher at its head, has sprung into existence in New York; and while we cannot sympathize with the known opinions of the Church government and Church work held by the organizers of this Society, we feel assured that it has its use to perform, and hope it will enjoy the utmost freedom to carry out its ends in its own way. All this activity among the Germans is a matter of congratulation to the Church, and we hope that one of the results will be the establishment of another German periodical in America.
Title Unspecified 1884
THE following is an extract from a letter from an isolated New Churchmen: "I should dearly like to see the Doctrines, represented by that city which lyeth four square, in orderly operation, and see the effect of the incalculable power they would wield. Now they are surrounded, and closely pressed upon, by a consummated, or two consummated Churches, and all the effects of the dirty water from the dragon's mouth cannot be avoided at once. I feel deeply impressed with the importance of the independence of the Priesthood. It does not seem to me expedient that a Priest or minister should be directly dependent upon the Society to which he ministers for support. I think he should be free from every material anxiety, free to do the LORD'S service as seems to him right and entirely without respect to persons, and so I think there should be but one treasury, at least in an 'Apostolic District,' to which all Societies contribute. Were the Societies perfect such an expedient would be unnecessary. Suppose all funds raised in a District to be under the control of a body duly constituted to disburse them for every use of the Church with justice and judgment, I do not think there would -; be any decaying 'Societies,' unemployed ministers, and more distinctly mission work be done. In short, I think concentrated force the most effective. "I believe the New Church to be a New Church. That so little is said in the Writings in regard to organization of the Church I believe to be providential, and a perfection, and that finally, the true order of external organization will come through single-hearted love to the LORD, among men on earth, and always according to the reception of that love. And it may be supposed that the Church has yet several states to pass through before reaching that end. I see that there is being much said to vindicate Swedenborg and exalt him, aiming, evidently, to vindicate the Writings. But nowhere do I see it stated that the Writings are much higher above him than he above other men, or that the Writings are their own vindication. "Dr. Tafel, of London, at a recent meeting there at which the subject of authority and infallibility was discussed, is reported to have remarked that 'he rather liked the sound of the infallibility of the Heavenly Doctrine.' So do I, and often think of the saying."
Title Unspecified 1884
A LARGE number of boys appear of late to be possessed with the ambition to become boy pirates or boy bandits or to follow some other equally picturesque and blood-curdling profession. This epidemic has spread so fast as to attract the attention of nearly all the leading journals, and they appear to be unanimous in attributing this bad state of affairs to the vile literature for youth that abounds. This is a very easy and a very false way of answering a very ugly question. That a healthy young mind should be corrupted by the silly and vicious "boys' own" literature of the day is absurd. Let us go a step farther and see how the boys' parents view robbery and murder. In the abstract they are horrified at the thought of it, But when a murderer and a thief is caught, tried, convicted, and justly sentenced to death, these pious and humane people grow hysterical in his behalf. He is "reconciled to his Saviour," "forgives his enemies and persecutors," "hopes to meet his dear friends in heaven," and is regarded by those friends as a pure and spotless creature, a hero and a martyr. It is true that the majority of men do not indulge in this hysterical criminal worship, yet such of them as are members of Protestant Churches cannot logically oppose it. If salvation comes by faith alone, as their Churches without exception teach, these criminals on making that profession are at once rendered pure and clean, and we have no right to hang such men. The alternative is that the very corner-stone of their religion is a lie. Thus it is that from a false religion how the evils that to-day are sweeping over the world and reaching down every year nearer to the age of early childhood.
GENERAL CONVENTION 1884
As a matter of fact nearly all believers in the doctrine and external New Church belong to the "General Convention of the New Jerusalem." It would, therefore, be no presumption if in the revision of its constitution, that body should avow this, and style itself "the New Church." But there are many in the Convention who believe that the New Church should have a distinct external form, not as basis for the New Heaven, 'but merely as a help for the diffusion of the "New Age" among the disintegrating forms of the Old Church. We see these two marked tendencies of thought dearly expressed in the two forms of Constitution presented at last year's meeting, in Boston, by the Convention's committee on Revision of the Constitution. One of these forms after stating the doctrine concerning the New Church, continues: "The members of the New Church in America, in the free and full acknowledgment of the Heavenly Doctrine, of the New Jerusalem now coming down from God out of heaven, to the end that the New Church may be instituted among them in the external as well as in the internal human form and order, do organize themselves anew as a universal Church." Accordingly the name given to it is "the New Church in America." In the other form of Constitution, the Convention is said to be organized "for the purpose of promoting the establishment and extension of the LORD'S New Church on earth, by learning and performing the uses of a general body of the New Church in America." The vagueness with which the object of the body is here stated probably arises from the want of a clear conception of the object in the minds of the framers. The very name "Convention" which they retain, literally meaning a coming together, or an assemblage, indicates the quality of the body-to be simply an annual meeting of its component parts. It has no form. Hence, also while the one constitution regards the priests of the New Church as governors of the body, the other does not recognize them as such but gives them lace merely as delegates, and the government is vested in a mixed annual meeting, which hands over the reins of the government for three hundred and sixty-two days in the year to a committee of ministers and laymen. Practically the one Constitution can be said to give to the Church head, trunk, and extremities organized in orderly manner, according to the human form; the other just manages to have it escape a condition of complete chaos. It would be a humiliating position for a priest of the New Church, who, under the laws revealed by the LORD at his Second Coming, is a governor over ecclesiastical affairs, to have no position in the representative body of his Church except in lay capacity as delegate sent by laymen of the Church, and we do not see how, if this form of Constitution is adopted, a conscientious priest of the New Church can retain his connection with the General Convention.
NEW CHURCH AND THE OLD Rev. R. DE CHARMS 1884
THE terms Old Church and New Church have been often used. And it is frequently and very naturally asked, In what respect does the New Church differ from the Old? The respect in which the New Church differs most peculiarly, perhaps, from all other Churches, is in the way in which she receives her Doctrines. - Other Churches of the present day are founded upon doctrines which have been devised and confirmed from the Sacred Scriptures by certain persons in the exercise of their ordinary powers of investigation and research and without any especial illumination and instruction from the LORD. Thus the Roman Catholic Church is based upon the expositions of Sacred Scripture made by the Fathers of that Church or by its Popes and Councils. The Calvanistic Church rests upon doctrines which were originally devised or adopted from the Fathers or drawn from the Bible by Calvin. The Lutheran Church consists of those who have adopted the sentiments and expositions of Luther. And so, in most other cases, Churches have followed the teachings and taken the names of certain men who have either broached or modified or mainly defended the doctrines which they adopt. Some, indeed, profess to derive their doctrines from no man, but directly from the Bible itself. With such persons the Church is in fact founded on themselves-that is, on their own opinions of the Sacred Scripture; for there is a great difference between the Word and any man's opinion of it. The Word itself is eternal truth, but when a man reads and studies it from his own intelligence, he sees it through the medium of his own state, and it is consequently colored by the quality of his state. Hence the Word itself and the idea of it which a person has in reading it from his own intelligence are two very distinct things, and hence it is a fallacy for any persons to suppose that they found their doctrines upon the Word when they found them upon their notions of it. Therefore we say that those who profess to follow the leadings of no man, but draw doctrines for them selves from the Word, do, in fact, found the Church upon themselves, or upon their own notions of the Word. If they themselves are true and good, why, then, their doctrines from, the Word will be true and good; but if they are evil and false, their doctrines will be evil and false likewise; for, in all cases, they see the Word through the medium of their own states. And hence it is that we have so many sects in Christendom, all professing to draw their doctrines from the Word of God, and yet all differing among themselves as to their religious tenets just as much as they differ in the moral and intellectual phases of their characters. Now we repeat that all Churches in the present day, other than the New Church, will be found to rest either on the sentiments, opinions, on views of the Word which have been entertained and propagated by certain distinguished theologians, or upon the private interpretations of Scripture which the individual members of these Churches have made for themselves; and this without its being at all claimed that those who have originated and taught these doctrines were peculiarly fitted and directly commissioned to teach them from the LORD. But the New Church claims to have received her Doctrines more immediately from the LORD, through a servant whom He had personally called, peculiarly fitted, expressly instruct, and directly commissioned to teach those Doctrines from Him. There is, then, this radical difference between the Old Church and the New. The Old Church receives her doctrines through men in the exercise of their ordinary powers of investigation and reflection, and without any peculiar and direct illumination from the LORD; and the New Church receives her Doctrines through a man in the exercise of extraordinary powers of spiritual discernment, vouchsafed to him by the LORD Himself in the opening of his spiritual sight, whereby he was -enabled to see into the spiritual world, at the same time that he was in the natural world, and this for the express purpose of revealing the truths of the spiritual world as the fundamental principles of the New and Spiritual Church on earth. It matters not to say that the Old Church receives her doctrines through her leaders, or by her individual members only as instruments, but ultimately from the teachings of the LORD in His Word and the writings of His Apostles; for, as we have shown, the leaders and members of the Old Church receive the LORD'S teachings and His Apostles' writings as their understand them. They do not profess to have received any explication and exposition of these teachings and writings given immediately and authoritatively from the LORD. As we have said, the Church with them rests upon their views of the Word. But the New Church understands the LORD'S teachings in His Word, according to the principles of a science, the science of correspondences which He Himself has expressly revealed to her out of heaven by a peculiarly qualified and expressly commissioned agent. Thus the New Church receives the LORD'S teachings comparatively as Re understands them, and the Church with her members rests in a sense upon His views of the Word. Such is the radical difference between the New and the Old Churches. Whether the claims of the New Church are well founded or not is a question which every one must determine for himself. But these certainly are her claims, and in the nature of these claims may be seen the strong-marked lines of distinction between her and other Churches existent at the present day. And because she claims to herself so much more than other Churches, hence all other Churches oppose her with so much violence and virulence. They accuse her of presumption, arrogance, and even blasphemy in assuming so high a character. But her claims are not presumptuous, arrogant, or blasphemous, if she is truly what she professes to be. And if she is not, why, then, indeed, our hopes are vain, our confidence is delusive, and we must go back to all the doubts, uncertainties, and conflictions of opinion in the Old Church from which we have come out, or we must plunge into the bottomless pit of universal skepticism. There is no such thing as taking her truths without acknowledging their source. If they are really truths they do actually come from the LORD and they cannot be made less true by its being declared that they do so come from Him. To deny, therefore, what the New - Church in the very outset teaches, viz.: that her Doctrines come expressly from the LORD is to deny the truth of these Doctrines, and is totally to subvert her foundations. To attempt to retain the Doctrines of the New Church, with this denial, by deriving them from the LORD through our own proprium is to defile them. Yes, of all vanities it is the vainest to think to retain the truths of the New Church, or expect to propagate them, without substantiating her own declaration that they are truths from the LORD, and this in some more especial sense than the truths of the Old Church are. For if the New Church is false in this declaration, she is false in every respect, since the fact that she is the Bride, the Lamb's Wife-the Holy City, the New Jerusalem, which comes down from God out of heaven-in a general principle that pervades and qualifies her whole system; and hence if this fact is not true, her whole system is vitiated. The LORD, when He was about to leave the earth, said to His disciples: "I have yet many things to say to you, but ye cannot bear them now."-John xvi, 12. and again, v. 25: "These things have I spoken unto you in proverbs; the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father" Here is a p lain prediction that the LORD would make fresh disclosures, and give more particular and singular instructions to His Church as to the meaning of His Word. Where or when, we ask, then, has the LORD fulfilled this prediction? To individuals highly regenerated from Him, He doubtless has fulfilled it in all ages of His Church, but where or when has He fulfilled it in a general scientific way to unregenerate mea as a means of making them His Church as a collective and universal body. We presume at no time since the prediction was made unless in the present. The LORD when on earth spake in proverbs, parables, or dark sayings which could be understood by those only who had an ear to hear; and He in the last verse which we have quoted, foretells that He will speak of the Divine Essence in plainer language. We ask, then, When has this been done? Never since He made the declaration, unless now to the New Church. The Christian Church ever since its first establishment has been looking for a Second Advent of the LORD, and now Christians are still looking for this event to take place. Indeed, there is no subject in theology, on which mankind more need clear, rational, convincing, and satisfactory spiritual instruction than on this of the LORD'S Second Advent. For men are deceived in looking for an event as future which is already in the past, by having taken place in a way wholly unanticipated. Men are looking for the LORD to come in their day, while He has actually come upon them as a thief in their night. This He told them by His Word He was to do. But they misunderstand or regard not His teachings. And by means of the teachings of a New Church, He now shows that His Second Advent has taken place that He has come in the spiritual sense of His Word, and that this sense is manifested in a scientific way by Swedenborg, whom the LORD peculiarly qualified and expressly commanded to teach it, together with the fundamental doctrines of His Church. Is this teaching true or not true? That is the question Can anything be more important if it be true? And if it be true, can any man who believes it fail to declare it? Will it satisfy any man with a true conscience to promulgate any of the spiritual truths, which this Advent of the LORD has brought to light, without declaring the Advent itself, which brings them to light? Believing that the LORD has in fact made His Advent through Swedenborg, can any honest man take and give forth the truths which Swedenborg teaches from the LORD without acknowledging Swedenborg under the LORD as their source? And is not, the fact that any congregations of men are willing to receive the truths that Swedenborg teaches but unwilling to allow Swedenborg's name to be mentioned in connection with them, a conclusive proof that they deny the consummation of the Old Christian Church of which they are parts, and deny the LORD'S actual spiritual Advent for the establishment of a new one? For if the truths of the New Church are given to the Old Church without naming Swedenborg, they are spiritual food taken into an Old Church stomach, which digests and assimilates it, so as to make it into Old Church blood, flesh, and bones. But if Swedenborg is named as the agent of the LORD'S Second Advent, and the truths which he teaches are preached as truths so immediately from the LORD as to constitute His own spiritual Advent to the souls of men, then these truths become as a physic to the congregations of the Old Church, which purges them of that Church's falsities, and purges them themselves out of its body. Hence so far as they are in spirit in that body, so far as to be imbued with the spirit of its life, they must, on the principle of self-preservation reject the doctrine which teaches that Swedenborg it the instrument of the LORD'S Second Advent as they would forfend the assaults of an assassin on their bodily lives. Still, it may be true that the LORD has made His Advent through Swedenborg, and this intense and bitter unwillingness to admit it may be only symptoms of the falsity and. evil of the consummated Church which the fact and declaration of this truth expose. And nothing, in the present day can possibly be so important as the determination of the truth or falsity of this declaration. For if it is not true then we are all adrift, and are yet to look for the Second Coming of the LORD. But if it is true, then we are, on the peril of our souls, to declare and substantiate its truth if we wish the New Church to be established. Swedenborg's mind was prepared from earliest infancy, by the LORD, to reflect light from Him truly. This preparation consisted in the LORD'S providence lending Swedenborg by certain strong loves to the acquisition of knowledge both of natural and of spiritual things. In this way he was carried through the whole circle of the sciences so as to have his understanding accurately and thoroughly formed on the knowledge of things as they exist in the natural plane of being. And as the natural corresponds to the spiritual plane, when Swedenborg's understanding was thus formed he had set within him those water-pots of stone, filled with water to the brim, which might be turned into wine, for he had in his mind correspondent natural form for every spiritual truth. And when this was the case his understanding was discretely elevated into the spiritual plane so as to receive and transmit spiritual light immediately from the LORD. And as his understanding had been by the LORD'S' providence accurately formed, it transmitted such light from the LORD without distortions from inordinate refractions. In this way light was let from the 'LORD upon the letter of His Word, so as to reveal in the letter a spiritual sense. By means of an understanding separated from His will and a corporeal system supernaturally elevated into the world of spirits so as to receive the immediate influx of the LORD'S light, while reading the Word in His immediate presence (that is, in the presence of Him as a Spiritual Sun, without the intermediate agency of angers and spirits), Swedenborg was fitted to see the spiritual sense of the Word and afterward to teach it to other men by rational deduction from the letter of the Word itself. Thus Swedenborg was illuminated in a discrete degree above other men. He saw truth in the spiritual plane immediately from the LORD by such an opening of his spiritual eyes as to enable him to see the LORD as a Spiritual Sun and to behold the truths of the spiritual degree of the Word as objects in the light of that Sun. But other men see truth in the natural plane, beholding the Word at all times through a natural medium, receiving immediate influx from the LORD indeed into the love or affection with which they read the Word, but beholding truths as objects in it only by the mediate excitement of spirits and angels attendant on them, and at any time in this world seeing the spiritual sense only continuously in the natural plane of their minds. Hence, as the Old Christian Church is consummated, and the parts of that Church, as branches and twigs of an old tree, receive only the life of its sap, which is the influence of the LORD'S light and heat through Old Church spirits still in the world of spirits, it is plain that they cannot understand or reveal the true spiritual sense of the Word or admit, acknowledge, or believe that sense when otherwise revealed; for all men in the ordinary channels of influx can only receive the effects of that judgment on Christians in the world of spirits, which closed their minds entirely to true spiritual light and sealed them up in the grossest darkness lest they should profane that light by mixing it up with their concupiscences. And thus there was no way by which the LORD could possibly make His Advent on earth through the Old Church; for the light of truth flowing from Him in a fresh unveiling of His countenance into the Old Church would either have been absorbed, so as to be turned into blackness, or have been perverted, so as to have destroyed all Christians with every species of insanity and physical malady. The only possible way was to raise up one man and capacitate him to receive the light of spiritual truth as a true doctrinal exposition of the genuine meaning of the Word in an abstract and elevated understanding-an understanding so elevated discretely into the spiritual world as to see and reveal the judgment which was going on there on our earth. This was the case with Swedenborg. In short, his mind, as a kind of spiritual camera obscura, had perfect image of the LORD'S coming to judgment in the world of spirits pictured on his internal sensories, so as when his spiritual consciousness was opened to the sight of what was actually going on ha the spiritual world he could be present at and reveal the knowledge of the Last Judgment, which he saw as it actually took place, because he discerned inwardly a development of what had subsided from the spiritual world by successive influx in his conception, gestation" birth, and education. The whole of the judgment and the preparation for it was in him comparatively as the butterfly is in the worm. And the opening of his spiritual sight and the seeing and the hearing of what he did in the spiritual world in consequence thereof was like the butterfly coming from the worm through the chrysalis into the butterfly and discerning what is in the air and in the natural heavens. And as he saw and revealed the Doctrines of the True Church, as they lie latent in the "spiritual sense of the Word, things in his abstract, intellectual mind corresponded to the arrangement of angels in the new heaven of Christians, so that the orderly arrangement, presentation, illustration, and effective rational confirmation of the Doctrines of the True Christian Religion, as they are now set forth in his work of that tithe,-were the effect of influx from the LORD JESUS CHRIST, who has all power in heaven and in earth, end therefore is the God of heaven and earth through the new heaven, which He formed around Himself as His own body in the spiritual world, consequent on His Last General Judgment, into a suitable, a perfectly correspondent, and truly representative ultimate on earth. And thus it is an actual fact that the New Jerusalem, which is a spiritual city, a new doctrinal dispensation of Divine Truth from the Word of God, "well ordered in all things and sure," comes down from the LORD out of heaven. It is in this law of influx, by which all that precedes and proceeds from the LORD in His judgment, and dissipation of the Old Christian Heaven and the formation of a New Christian Heaven, flows down, subsides in, and acts simultaneously through, the preparation of Swedenborg for his work and the work itself, which he has done. Thus the publication of his theological work, entitled the True Christian Religion, which was the last act of his life, was the summation of all his previous works-the skimming the cream off of all his other works as the milk-has in it the LORD flowing through His new heaven and forming a New Church upon the earth. So that every man who reads that book and the Word of God that is quoted and explained in it and is influenced by the angels of the new heaven flowing by good spirits in the world of spirits into His thoughts of truth and by the LORD flowing immediately from Himself into his will, giving him there an affection of truth for the sake of a good life, so as to see, acknowledge, be baptized into, and live the doctrinal truths which it contains, has the New Church, called New Jerusalem, formed more or less perfectly in him by a descent of the LORD out of heaven into him. And every other man who has the New Church so formed in him, in. any p art of space, becomes in spirit, if not in person, united with Him; and all these, like an elastic fluid or spiritual atmosphere, are flowing into every other man who receives and is baptized into the same faith. And thus the whole new heaven and the whole New Church, with the LORD as their pervading first principle and soul, and flowing into every correspondential act which a receiver of the New Church Doctrines shall do in legitimate consequence of his practical reception of these Doctrines. And thus it is a literal truth that the Holy City, New Jerusalem comes down from the LORD out of heaven. This is the true Second Advent of the LORD, and any who are expecting Him to come literally and in a natural, personal appearance in these clouds of our material heavens, are the insane subjects of enthusiastic spirits in the world of spirits, who have made the Word of God of none effect by traditions drawn from and confirmed by its mere letter, "which killeth."
Title Unspecified 1884
NEW CHURCH LIFE on trial six months for 25 cents.
EFFECT OF DISEASE ON REFORMATION 1884
INVALIDS and persons more or less sick have sometimes been made quite unhappy by misunderstanding the statements in Divine Providence, n. 142, that "No one can be reformed in a state of bodily disease;" "If these are not reformed before the disease, then, after it, if they die, they become such as they had been before the disease, -whence, it is vain to think that any can repent or receive faith in disease." To understand this particular doctrine it is necessary to see of what general doctrine it is a particular. The chapter in which it occurs is in exposition of the law "that man should not be compelled by external means to thinking and willing-thus, to believing and loving the things which are of religion; but that man should lead and compel himself." The "external means" are treated of in four general propositions, the last of which is that " no one is reformed in states of non-rationality and non-liberty," and under, this we learn that the state of "bodily disease" is one of them. The ground on which it is so classified is that "the reason is not then in a free state; for the state of the mind depends on the state of the body. When the body is sick the mind is also sick-if from nothing else, still from removal from the world." The paragraph, n. 142, therefore treats of diseases which affect the mind in such a manner that the patient cannot think clearly concerning the various affairs of natural and spiritual life, and that he does not feel like thinking or doing his own will, and so abandons himself to pious meditations. He then does not or cannot compel himself to think and love what is right, but is led by other forces, which, though spiritual, are extraneous to himself and not made his own. On this subject we are taught in the Arcana, n. 5353: "Because in misfortunes, afflictions, and in diseases the loves of self and of the world, from which are all evils, are removed, man then thinks well -of God and of the neighbor and also wills him well;" for then the "influx of good from the LORD," which is "continual," finds nothing to hinder its reception on man's part. 'But this reception is not one which will last, for man's proprium is then temporarily removed. Hence, if a person who has never thought or willed, believed or loved, things of religion, falls sick, and then, from the continual influx from the LORD," thinks of the things of eternal life, it avails him nothing, for he is in a state in which he is not free to exercise the bent of his evil inclinations. Man can only be reformed when he is entirely free to do the evil or the good." Of course, diseases are of various degrees and kinds. Some induce an "un-free" state more than others. In some diseases man is almost quite free to think and will as he pleases. It often happens that an illness merely prevents one's working as hard at one's calling as usual, and time is thus given to think of spiritual matters. If a person who has had some love for the Church, but whose business prevents his going into a consideration of his specific duties as a Christian, falls sick, he "may be confirmed" in his religious position. But when a person is so sick that he never feels a desire to "feel ugly," to think evil thoughts, and to let the imagination wander into contemplations of selfish interests, or where his passions are never aroused, he cannot be reformed. For reformation consists, not in a contemplation of God-this may prove its beginning-but in the subjection of evil lusts and false persuasions when they manifest themselves actively." In short, when the sickness is such that man's evil inclinations are removed, he cannot be reformed. He alone is reformed in whom evils have every opportunity to manifest themselves, and who, then, from freedom according to reason, shuns them as sins against God.
PENTVILLE 1884
V. MAUD was sixteen-and impulsive. When she had anything on her mind she was apt to ignore verbal ceremony and come right to the point. When it was a piece of news, she was not easy until she had generously shared it with others, and so it came about one evening when Mr. Rawlins called-and his calls were almost as regular as the sun, only he beat the sun a little-that she exclaimed, as soon as she saw him: "Guess who's coming?" Now he, like all well-regulated (or, is it ill-regulated?) men, took much satisfaction in indulging in what is known as "chaff," and, as Maud was a favorite subject, he assumed a thoughtful air and replied: "Let me see. Who can it be?" "Why, can't you guess?" said she, eagerly. With the knit brows of thought he looked at her, and replied: "It can't be, no; I'm sure it cannot-" "Who? who?" "The Rajah of Ramehunder. No; I'm quite sure it cannot be he. Possibly-but no. Neither can it be the Emperor of China. In that case, there remains the Tycoon of-" Maud, very indignantly: "I'll never speak to you again!" His brow cleared and he exclaimed, triumphantly: "I have it at last! It's Jack. I met him down-street. I know it's Jack." "It isn't any such a thing. It's Mr. Perkins, and he will be here next Saturday and preach in our parlor Sunday morning and in the Methodist Church in the evening." Saying this, Maud tried to frown, but smiled instead. "That wasn't fair," said he, reproachfully. "I had only one guess, and I had not 'given it up' yet." "Why, how can you say that, when you guessed four ridiculous-". "Do you call Jack and the Tycoon and the rest of them ridiculous?" "Yes, I do. All men are, and you more than others." "I shall try to throw the mantle of forgetfulness over your remark-you'll be sorry for it some day-and proceed to call your attention to the fact that whereas I named four gentlemen I guessed one only." He glanced toward the gate, and seeing Jack entering, added: "There, now. I was right, after all, for here he is," and then he laughed, because she let the faintest possible trace of the childish performance known as "making a face" at him appear. Jack, otherwise John Winters, was a good-looking, honest young fellow, faithful, and very much attached to Maud, who sometimes treated him with great severity, which he meekly bore. She was, to the best of her ability, trying to "bring him into the Church," and he conscientiously read what she gave him, but never made comments on it, save when she questioned him to learn his progress. As her questions were not very profound or her insight into the correctness of his answers very clear they got along well together on this subject. After Jack's arrival several other young people "happened in," and they all passed a happy evening, though the conversation was rather nonsensical than edifying But then, as Mr. Rawlins said to Julia, "A certain amount of nonsense is needful to a well-ordered mind. As the Pentville people kept old-fashioned hours, the group of young folk parted about half-past nine o'clock As he bade Julia good-night, Mr. Rawlins asked her if he might have the "privilege," as he expressed it, of taking her to hear the Rev. Mr. Perkins lecture on the following Sunday evening. "I am going with Mr. Hulin," she replied. This bit of information did not please him in the least, and as he walked toward his hotel he felt aggrieved and injured. "Why couldn't he have asked some other girl to go with him?" he said to himself. "But the fellow shows that he is a man of taste, I must admit, and I cannot blame him for seeking the society of the-" But it is needless to follow the thoughts of a man in love when they go off into rhapsodies, as his did now. Had he known the state of Mr. Hulin's mind he would have been more disturbed, and the disturbance was uncomfortable enough as it was. He was acquainted with Mr. Hulin, and rather liked him, notwithstanding his strong atheistic views, for he was intelligent, well educated, as well as honest and gentlemanly. The next day he met Maud on the street. "Just coming from the grocery," she informed him. She chatted away, and among other things said: "Aunt Jane sent for Jule to-day to come down to the farm and stay till Saturday. She must be home when Mr. Perkins comes, of course." Mr. Rawlins was glad to hear this latter bit of information, and wondered what he should do until Saturday came. "Mr. Hulin heard of her intended visit, and it happened"-here Maud slightly smiled and glanced at her companion-"that he wanted to visit his parents who live on the next farm, and so he offered to drive Jule down. Wasn't it kind in him?" "Exceedingly!" "I guess he will stay and bring her home on Saturday," she continued. "He is a gentleman of leisure at present, you know." All this was bitterness to the spirit of Mr. Rawlins, and with a heavy heart he assumed, or at least tried to assume, his habitual easy manner as he said: "They have a fine morning for their drive. "Yes, indeed-and Mr. Hulin is a very entertaining companion. With an involuntary sigh he said "Has she-have you known him long?" "Oh my, yes; we all went to school together when we were young. Such fun as we used to have!" Yes, school-days are happy ones," replied Mr. Rawlins, absently. "Tom, that is, Mr. Huhin-we called him Tom then used to give us apples, and he always gave Jule better ones than he gave me, and then he would in winter take us riding on his sled. It was just lots of fun, and we used to tease Jule about him." "Do they-does she-that is-" began Mr. Rawlins, and then relapsed into silence. "What did you say?" asked Maud. "Nothing," he replied. "What a pity Mr. Hulin is not a New Churchman!" "I guess there are just as good men out of the New Church as there are in it." This was spoken warmly. He did not care to go into a dissertation on what constitutes a "good man," so he replied: "Perhaps there are. Still, two of opposing religions can hardly be congenial." He was on delicate ground. He wanted to know what Maud thought of marrying out of the Church, knowing that her views would be the reflex of her family's, yet he did not care to ask her the direct question. She perhaps saw the drift of his remarks, for she said: "Mr. Perkins and papa say that it is wrong and bigoted for us to avoid people-that is, for us to-to feel that we cannot be congenial to people simply because they do not believe as we do, for the good of all Churches are the real New Church." To this truth that has been subtly perverted into a falsehood with so many New Churchmen he did not reply, feeling it would be useless. He parted from Maud and wended his way homeward, or rather hotel-ward, in a very unhappy frame of mind. "I might have known," he thought, "that these notions prevailed here, and yet she seemed so thoroughly in sympathy-" There arose in his mind the remembrance of many trifles he had heard or seen of Mr. Hulin, and they took on a new meaning to him now. In due course of time Sunday arrived, and in a mare cheerful state of mind he beat his steps toward Mr. Collison's house. He had freed himself from his fears by forced reasoning that there was no grounds for them, that it was very natural that Julia should at times accept the mere polite attention of one whom she had known from childhood. Entering the room in which the services were to be held, he saw with a quick glance that all the little society were there, and also Mr. Hulin, and that the latter was seated not far from Julia. This at once dispelled all his well-reasoned cheerfulness, though why the same line should not be equally effective now he could not see. But it was not, and he smiled grimly as he thought how powerless his understanding was to comfort in this case. All his cool, calm reasons were weak as straws before the "idiotic misery" of his heart, as he wrathfully termed it. "You appear to be unusually sedate,"-whispered Maud, who sat next to him. "What a capital actor I must be," he dryly whispered in return, and she, being puzzled at this, kept silent. He now resolutely fixed his attention on the services just beginning, and soon became interested. Somewhat to his surprise, from what he had heard, Mr. Perkins' sermon was really a strong one, helpful and healthful and the s here of the meeting good. After the benediction and while there was the usual hand-shaking and conversation going on, he made his way to Julia, and, with a vague feeling of surprise, he thought her just the same bright, lovable girl she was before. She spoke to him "just as though nothing had happened." Indeed, nothing had from her point of view. A great wave of thankfulness flooded his soul, only to be succeeded by the old feeling as Mr. Hulin stepped forward and she spoke to him just as pleasantly. "Really, this feeling is absurd, it is downright foolishness, and I shall not permit it," he said to himself. But it would not down at his bidding, for Julia and Mr. Hulin had moved away from him and he saw them standing a little apart and conversing rather earnestly. Without waiting any longer, he returned directly to the hotel and did not go out again until he heard the bells ringing for the evening services. He proceeded to the church by a street that obviated his passing Mr. Collison's house. He found the building crowded, but was shown to a seat, and glancing around almost the first persons he saw were Julia and Mr. Hulin. She saw him at once and slightly smiled a recognition; her companion did not see him, whereat he felt a little comforted. Mr. Perkins now began his lecture, and it at once arrested his attention. The lecturer commenced by stating that the opposition shown to the New Church arose from a mistaken notion of what that Church is. Men had supposed it to be a small sect, followers of Swedenborg. But such is not the truth. The New Church is not a sect. It is something grander. It is a new dispensation uncircumscribed by creed or organization. I It is an influx of truth and good into the minds of all men, and its members are the good of all beliefs and religions. Its influences are to be seen on all sides-in the softening of creeds, the passing away of prejudices, the march of civilization, the many noble works for the alleviation of the sufferings of the poor. But clearer than all were the effects of this mighty influx to be seen in the fact that men were coming more and more to regard their fellows not for what they believed but for what they were. There was, and still is, too much talk about creeds and faiths; the great world does not want narrow and petty discussions any longer; it is sick and weary of theological strife, and yearns for the peace and harmony to be found in good of life only. The day is not far distant when men will cease altogether to look to a man's belief but will look to his life only. The lecture was long but the attention of the audience was held to its close by the speaker's fervid language. Afterward many gathered around him. The Rev. Mr. Sommers said, as he grasped his hand, "I cordially agree with all you have said, and feel my pulpit honored by such a discourse." Another gentleman said: "If that is Swedenborgianism, I'm a Swedenborgian-with all my heart." Mr. Kallenbeck said: "I wish every narrow sectarian throughout the land could have heard you." Mr. Hulin, warmly shaking hands with Mr. Perkins, said, "Though I believe no creed, I am with you, heart and soul, in that discourse." Julia, who was standing near him, looked very happy at hearing this. Her beautiful brown eyes were unusually bright, and the observant Mr. Rawlins, poor man! groaned in spirit: "Oh! this sphere! this sphere!" Good Mr. Collison was so delighted with the expressions of sympathy pouring in from all sides that he shook hands indiscriminately. Mr. Rawlins' first impulse was to go back to his hotel; but the thought of its loneliness was depressing, so, with the other New Church people, he went to Mr. Collison's house, where Mr. Perkins was staying. The night was beautiful, and the little company occupied the front porch of the house. Mr. Rawlins seated himself on the top-step of the torch, leaned his head against the pillar, and gave himself up to silence and the "blues." Julia had not arrived yet, and he was sure that she and Mr. Hulin must have taken a walk after the services. If he was silent, the others were not. Said Mr. Collison: "I think that, after what we have heard to-night, the most skeptical must admit that the New Church is spreading in Pentville." Mr. Perkins-Yes, the people here are in a receptive state. Mr. Drumm-Especially when men in the position of Mr. Sommers will publicly declare themselves as he did to-night. Mrs. Dollneer-It all comes from preaching good of life. Mr. Dollneer-Yes, that is what we want. William-It is the dawn of a glorious day. Mr. Glimme-Indeed, it is-the dawn of something higher and more glorious than we dream of. So the conversation ran on, until Julia and Mr. Hulin appeared at the gate. He took her hand, and, retaining it a moment, said something to her in an earnest tone, and then bowing, departed. She slowly walked up the path leading from the gate and sat down on the bottom step of the porch, and by the moonlight Mr. Rawlins could see that she looked sad and depressed. "Why did not Mr. Hulin come in, Julia?" asked her father. "He could not, father," she replied; and Mr. Rawlins thought he detected sadness in her tone. "Why not?" said Mr. Collison. "Because he has to go away to-morrow morning." "Ah well! If I do not get over this, I suppose I shall be like the poor Judge in Maud Muller, at whom I was railing the other day," thought the unhappy Mr. Rawlins. The conversation after this little interlude flowed on smoothly, until Mr. Perkins, noticing the silence of Mr. Rawlins, said to him: "I believe you have seen a great deal of the world, and I would like to hear your views of the state of things in Pentville." Without removing his eyes from the moon, on which he was gazing, Mr. Rawlins replied: "I think they are the same here as in any other place similarly circumstanced." "Yes; wherever there is a New Church Society, there is a centre from which the light can radiate," replied Mr. Perkins, forgetting his assertion in the pulpit that the Church was not an organization. "But don't you think that the people here are in a peculiarly receptive state?" He was slow in his reply, but it was: "I do not think the people here are in the least receptive or are coming toward the New Church a step. In fact, they are going the other way." After all that had been said this was startling, and a decided stir went through the company. Mr. Perkins replied: "Your assertions astonish me, especially after what you have seen and heard to-night." Mr. Rawlins did not reply. He did not want to reply. That he did not arose either from a taint of cowardice or from pure kindly feeling, for he knew his reply would hurt. Take your choice of motive. But. Mr. Perkins persisted: "What are your reasons for thinking the people here are not coming to the New Church, or, at least, in a receptive state?" "They are several. A minor one is that I have not been able after several weeks to see one trace of it." "Singular, very singular, for I saw you standing near and you must have heard the expressions of sympathy with my discourse. How can you explain that?" With a sigh and in a tired and a most monotonous voice came the reply; "On the grounds that you did not give them one distinctive New Church truth. On the grounds that your statements of what the New Church is were totally misleading." A murmur of dissent ran through the company, and Mr. Perkins, aghast at such a sweeping assertion, said; "My dear friend, really you pain me." "I regret it very much." "I mislead the people!" "I am sorry to say so, but you did. You told them that the opposition to the New Church arises from a misunderstanding of its true character. The Writings in substance say that it arises from the evils in which the world is immersed." At this Mr. Drumm spoke up warmly: "Such uncharitable and narrow assertions are really too bad." "I but repeat ii hat the Writings say, and if they teach us falsely, the sooner our Church perishes the better." Mr. Perkins again spoke: "That evil Old Church, passed away at the time of the Last Judgment, and, therefore, those passages, which I admit you sum up' correctly, do not apply to the world to-day." A week sooner Mr. Rawlins might have made the pert rejoinder: "How could they apply, then, seeing that the Old Church passed away before the New was given. to the world?" but in his present disconsolate mood he merely said, "I know that view is held by many, but with slight grounds." "Your reasons, please?" said Mr. Perkins. "The leading falsity of the Church you say has passed away was the doctrine of faith alone. That doctrine holds sway to-day." To this Mr. Perkins replied, somewhat eagerly: "Traces of it remain, I admit, but we know it is fast breaking up." "Mr. Sommers, who to-night cordially approved of your discourse, preached that doctrine in my hearing and in the hearing of others present in this company but a short time ago.'' "It may be, it may be," replied Mr. Perkins, "but few believe those old doctrines any longer." "I know they do not." "There now," said Mr. Drumm, "you admit our point-the old superstitions are passing away and the truth is spreading." Mr. Rawlins sighed, and then in the same spiritless tone answered: "Yes, the old superstitions are passing away very fast; soon they will have vanished. They had this merit-the simple could find saving truth in them. The superstitions of the New Age have not even this, for they are a denial of the LORD and a rejection of His Word under the cloak of scholarship or honest doubt. How this utter rejection of the very life and soul of the New Church can he termed a receptive state I cannot see. I prefer the despised 'old superstitions' to these new superstitions, for the old regarded the Word as holy, the new sneer at it." Mr. Perkins shook his head and replied: "I think you do not read the signs of the times aright. Falses must be removed before the truth can enter." "True, but I think that the old belief that the world was created in six days as related in the literal sense of Genesis is a bright truth when compared with the new belief that that account is a mere barbaric fable." "Well, well," replied Mr. Perkins; "we will not quarrel. I see you prefer the cold, gloomy way, but I prefer the way 'that is aglow with warmth and light." At this bit of sophistry Mr. Rawlins faintly smiled, and replied: "There is but one way-the LORD'S Truth; if it is cold and gloomy the fault is not in the truth." Mr. Rawlins had taken no interest in this discussion and had made his replies in an almost mechanical manner. When the delight springing from a strong, mastering love is taken from a man, everything, for a time at least, loses its interest to him. He felt relieved when the conversation changed to other topics and he was allowed to return to his sorrow; for in such states, paradox that it is, the mind refuses to dwell on aught else save its trouble; it seems to find its sole delight there. Julia had taken no interest in the discussion, and this was another drop of bitterness in his cup; for in their past intercourse her, quick and intelligent comprehension of the truth had been a source of wonderful delight to him. A mighty power is withdrawn from man when he loses that sphere of sympathy, unspoken it may be, that the woman he loves can bestow. Rapidly he reviewed the events of his sojourn in Pentville, and then came to the conclusion that the sooner he went away the better. He arose and said to Mr. Collison: "I may not see you again, and before bidding you farewell I wish to thank you and your family, and also the other members of the Church here, for the kindness and hospitality I have received." Although his views and those of the various members of the little society were in many respects in strong opposition, it had not prevented a strong liking for him personally. Even Mr. Drumm, his strongest opponent, expressed regret when he heard of his intended departure. "Do you intend to go directly home?" asked Mr. Collison. "No-I don't 'know," was the random reply. "If you do not I hope you will stop and see us again before you return. We shall miss you from our little meetings." "After darting from the others, he walked down the steps, an ,extending his hand to Julia, said: "I must bid you good-bye." She gave him her hand, and with bitterness he felt it to be nerveless. She did not arise, and all she said was: "Good-bye." Sick at heart, he wended his way through the streets of the little town he had learned to love so well. "Thus ends my dream! Oh! those teachings! those teachings!" [TO BE CONTINUED.]
CIVILIZATION 1884
CIVILIZATION looked abroad and saw the Heathen inhabiting a fertile land. "It is my high and holy duty to reclaim idolators," said Civilization. So it took possession of the best part of the Heathen's' land, and when he objected, swept him away with a volley from that great moral instrument, breech-loading cannon. Then it fulfilled its high and holy duty by introducing a variety of things from the Bible, at which it slyly laughed, on down through corrupt government to child-slaves working in factories twelve hours a day. Then Civilization, in a brown-stone house, smiled and said, "See how my high and holy mission has been fulfilled and the land redeemed from wickedness." In a remote region, too poor for cultivation and having no gold in its rocky bosom, the remnant of the Heathen heard this, and he smiled too as he caught the words "high and holy."
Title Unspecified 1884
WE should be glad to receive the names and addresses of those to whom sample copies of NEW CHURCH LIFE may be sent.
SENSUALS 1884
"THOUGHT from the eye closes the understanding, but thought from the understanding opens the eye." The reason why this statement is made is because those two kinds of thought exist; the latter probably with a very few persons, the former with the great mass of mankind. What is meant by thought from the understanding is thought from the formed understanding, and the understanding is formed by the appropriation and assimilation of truths; first those of sensual science, afterward rational, and finally spiritual truths, thus thought from the understanding is thought from the truth. We say that the former kind of thought exists with the great mass of mankind, because very few at the present day think from the truth. They do not think from the truth because they do not have it, and they do not have it because they do not desire it, and they do not desire it because "their deeds are evil, and they love' darkness rather than light." What we understand by "thought from the eye" is judgment formed from the fallacious appearances derived from the senses, that is, from experience. That this is the most common mode of thinking at the present day one has not far to go to confirm. Take any text-book of philosophy or physics, or any of the works of scientific men, and examine them, and it will be seen that every principle or theory therein, is drawn from and confirmed by what scientists call phenomena; phenomena is simply the Greek word for appearances. A modern German philosopher prefaces his work with "What I want is facts." Alexander Bain, of the University of Aberdeen, in his exhaustive work on Mind and Body, after proving (as he supposed) that all thought is but the product of the gray matter of the brain, concludes with the statement, "We have no proof of any higher spiritual force." All the so-called physical laws of the science of the present day are derived, directly or indirectly, from the observation of succession. A thing is seen to happen in the same manner a great many times; an oft-tried experiment, so far as observation can detect, always results the same; hence the scientist says, thus and so is the law. This is not law, but a mere fact; which, however, if guided by reason, will answer for practical purposes. The law by which a thing is governed is the use which it is to perform in the great economy of Divine Providence. Even the recurrence of a fact cannot be established - from observation. What proof is it that a thing will always happen, that it always has happened heretofore, - so far as one knows? The futility of the attempt to establish law from the observation of the succession of phenomena could he illustrated by many things in mechanics, as any one who knows anything of mechanics may see at a moment's thought. "But," the scientist will probably say, "nature does not introduce varieties into her work." To which we answer, "How do you know she does not? Were you present when the plan"" was drawn up?" The futility of the attempt to establish law from the, observation of the succession of phenomena, could be illustrated by many things in mechanics. As an instance, we give the following example, which was given us by a mathematician: There is now in common use an appliance for registering the strokes of a steam engine or pump. Now suppose a person should stand by one of these machines and count as the registering goes on, at the same time noticing that it registered one for each stroke of the engine so long as he watched it; after he had counted, we will say, one million strokes, he might conclude that it would continue to register one for each stroke of the engine so long as the engine continued to run; but this would not necessarily be true; for the registering appliance might easily be so constructed that it would register one million and one, one at a time, and then change the succession to 2, 4, 6, 8, etc., or 2, 4, 16, 256, etc., or any other regular succession; or it might register one million and one, or any other definite number, one at a time, then make a single count of 3, 4, or any other definite number to one stroke of the engine, and then return to the regular succession of 1, 2, 3, 4, etc. This is not only theoretically true, but is also practically possible; and these are only a few of the indefinite number of variations that might be introduced which would be beyond the power of human endurance to detect by observation. If, however, the observer knew the purpose that was in the mind of the maker when he designed the machine, and could see and analyze the construction of the machine, he might arrive at a just conclusion concerning it. The botanist will tell you, that if you put wheat into the ground, under proper conditions of soil and atmosphere, it will grow and produce wheat. How do you know that it will not produce maize instead? So far as I and other men have been able to observe, it has never produced maize, but has always produced wheat. Besides it is a law of nature that like produces like. How do you know that? From observation. Because it always has happened so far as you have observed proves nothing, except that it always has happened so far as you have observed. If, however, the use for which wheat was created be known, and whether that use be everlasting or temporary, then by combining the knowledge of the use with the observation, a true conclusion may be drawn as to whether wheat will always continue to produce wheat or not, or whether it will continue to exist or not. If the uses, for which both wheat and maize were created be known, and the difference between the one use and the other, one' may conclude whether wheat will ever produce maize or not. But we must not ignore sensual observation, for in its own place and plane it is of great importance. "All sensuals of the external man refer themselves to his internal sensuals, for they are given to man and placed in his body that they may render service to the internal man while he is in the world, and are subjected to his sensuals, i.e., the sensuals of the internal man." (A. C. 5077.) Without sensuals man could not exist, for they use the ultimate or basis of his life on earth where he lives that he, may become a spiritual man from free choice. He cannot become a spiritual man, however, before he becomes a rational man, and sensual scientifics must precede the rational in time, for the rational is formed from the LORD by them. By the adjective "sensual" in the world is generally understood low, degraded, given up to bodily appetites and lusts, but this is a very limited application of the word. There are two kinds of sensuals with men: "Those which are subordinated to the intellectual part, and those which are subordinated to the voluntary part. The sensual, which is subjected to the intellectual part, is especially sight, that which is subjected to the intellectual part and also to the voluntary is hearing; that which to both at the same time is smell, and still more so taste; but that which is subjected to the voluntary part is touch." (A. C. 5077.) It is those sensuals that are especially subordinated to the voluntary part that are generally understood in the world by sensual things. But those who give themselves up to the senses referring to the understanding, are just as truly sensual as is a drunkard or a libertine; perhaps worse, being more interiorly sensual; for "he is called a sensual man who judges and concludes everything from the senses, and who does not believe what he cannot see with his eyes and touch with his hands, saying this is something and rejecting the rest." (A. C. 5994.) That this is the case with those scientists who judge only from observation is evident. Those who confirm themselves in this are in a bad 'condition, for "when the external sensuals of a man be'- gin to rule over the internal sensuals of man, then it is done with the man." (A. C. 5077.) In other words, he is done for. "Then indeed the internal sensuals are considered only as servants, who render service in confirming those things which the external sensuals command with authority." (A. C. 5077.) "A man who places sensuals in the first place and rationals in the last is but little removed from the condition of irrational animals; for they [the animals] are not otherwise actuated. He is even in a worse condition if he abuse this intellectual or rational faculty for confirming evils and falses." (A. C. 5125.) When a man is in this condition he cannot see spiritual truth, for there are none so blind as those who will not see. To think in the sensual without, at the same time, 'thinking internally in the rational closes heaven to a man, for he then turns to the world and to self and to turn to the world and to self is to close the door against the influx of heaven and the LORD. "It has been observed that when man is in the sensual, and is not elevated 'thence, he does not think anything except what is of the body and of the world, and that now he wishes to-know nothing of those things which are of eternal life, yea, that he is averse to hearing them." (A. C. 6201.) True and suitable scientifics, which are sensuals, ought to be obtained for the sake of forming the basis or ultimate of rational and spiritual things; but they ought not to be sought after as in themselves to be desired, but for the uses they may serve, just as wealth or worldly means ought not to be obtained for their own sake, but that they may enable their possessor to perform his use in the world. The saying, "Knowledge is power," is true in two ways. It is power both for good and evil; for good if man rule the knowledge, and for evil if knowledge rule the man. Hence, knowledge, sensuals and scientifics, should always be subjected to uses or ends. Sensuals are of value for they are the ultimates of ends, for sensuals are natural and ends are spiritual. All natural things correspond to and exist from spiritual things, and the one cannot be separated from the other, for the natural without the spiritual is dead and useless, and the spiritual without the natural has no resting place and is dissipated. There must be an Egypt to go to, for there is sure to be a famine in Assyria and the Assyrians have saved no corn; but Joseph, or the acknowledgment of the LORD, must be in Egypt, or the Egyptians will save no corn and the whole world will starve.
Title Unspecified 1884
DR. BURNHAM'S work on Degrees is nearly ready for the press. The Doctor and his assistants are now engaged in preparing the indexes, etc.
Title Unspecified 1884
THE educational work of the Academy of the New Church will be increased by the addition of a girls' school. Among the new teachers will be Mrs. J. R. Hibbard and Miss Alice Grant.
IN MEMORIAM 1884
ON the 22d of February, of this year, MR. ALFRED MATTHIAS, of Pittsburgh, put off the bodily life in this world and entered openly into the life of the spirit. When a friend and associate of many years is removed from outward communion with us, it is as natural as it is proper that we should dwell in thought upon the qualities of the real man as they have become known to us, rather than upon his external, personal history, except so far as the latter illustrates the former. In the friend of whom we are writing we found an earnest, trustworthy spirit, a devotion to right and duty, with a calmness and directness of judgment that gained the confidence as well as the affection of all who knew him. Born of parents who were among the early receivers of the Heavenly Doctrines in Philadelphia, Mr. Matthias had the inestimable benefit of the teaching and sphere of those Doctrines at the very beginning of his life. That these formed what of his spirit we have noted may not be doubted; for he seemed ever to carry them with him in all his conversation and in all the practical affairs of life; for, while of a thoughtful and intellectual cast of mind, fond of study and of a close analysis of the subjects of his study, Mr. Matthias was, at the same time, ever faithful and devoted to the performance of uses in the Church, as well as in civil affairs. Like his father before him, who had been a soldier in the War of 1812, he gave his time, abilities, and services to his country during the late Civil War, and was assigned to duties in the performance of which certain administrative qualities were especially needed and for which clear thought and orderly ways of doing and arranging things were requisite. Esteemed as a useful citizen, valued as a capable soldier, those who have known him best in the Church ever found in him a straightforward, right-minded, intelligent New Churchman, who believed the Doctrines to be Divine Revelations and the Word of the LORD in the New Church and for the New Church. In the Society and the general body of the Church with which he was connected Mr. Matthias held prominent positions, and was ever active among those who sought to promote the true welfare of the Church-its interior welfare as well as its outward prosperity. His friends are glad for him that he has been removed to a sphere in which he can fully ultimate his often-expressed desire to see and understand more clearly the interior truths of the Word and Doctrine and to do more perfectly what he so loved to do for the good of his fellow-men. In this world he loved to organize means of general usefulness and in the Church to perfect the organization of the external form of its existence. In the other world he will find full scope for the activities of such loves, and in the happiness of uses he will, we may trust and believe, receive from the LORD the added power for good of which the Church on earth will also have its share; for the Church on earth will grow in fullness and perfection as the Heavens grow into their more perfect image and likeness of the Divine Human of the LORD. We are glad that we can think of this faithful servant of the LORD as having been called to a wider field of labor and to a higher plane of use, and that our whole thought of him, now that he is no longer visibly present, can be so cheerful and encouraging for the work of our day and for the coming time of the Church. Our thought ought not to be of men, but of what the LORD wills men to be and to do from Him, and so of all that makes man to be a man-the absence of self and the presence of the LORD alone.
TRUST IN PROVIDENCE.
A FAITHFUL performance of one's duties, when guided by an unreserved trust in Providence, secures heavenly happiness for man even in this world. A man can do his work better if he trusts in Providence, for this trust is not only general but enters into the most minute particulars of every-day life. If one is engaged in a certain business, his affections and thoughts must be concentrated on it. He cannot do it "faithfully, sincerely, and well," as the Doctrine of Charity requires, if he allows spirits to inflow into certain affections and carry him off in thought to some other business, or to the consideration of the possible interruption of his business, or to his own personal future. The present must be man's sole thought, in it he must live. The past is past and the future he must leave to the LORD; he must trust that Providence is ceaselessly watching over him. This is true of the particulars in man's business. If he is at his work, domestic affairs, or the political outlook, or Church matters must not be allowed to enter into his thoughts. There is a time for all this when his work is done. If disturbing spirits insist injecting such thoughts, they must be driven away with the truth that the LORD has all these things in the care of His Divine Providence. And this truth must be loved. In everything man does his heart and soul must enter. He must do it thoroughly, and this he can do only if he trusts in Providence. He trusts not in Providence who, while at worship, either in the family or in the church, reverts in thought to his business; nor he who, while at business, wanders in thought to the delights of past or coming entertainment; nor he who, during the time set apart for recreation, falls to worrying how to improve his fortunes. When worshiping, be a thorough worshiper; when at business, give thought to nothing but business; when recreating, enter fully into the diversion. If a man is engaged in a particular piece of his work, his thoughts must be concentrated on it, and all disturbing influences, such as the consideration of other work yet to be done, the fear that there is no time in which to do it, and others like these, must be kept at a distance or driven away by the assurance that if the work in hand is done faithfully, the LORD will provide for the time and means of doing all other needed work equally well. One who trusts in Providence will also do whatever is right without regard to external appearances. Even though the loss of reputation, even though want, should stare him in the face, a loving confidence in the promise of the LORD will enable him to do the right without fear and without uneasiness. Every, truth of the LORD'S is a command, and the LORD commands nothing that is not of the utmost interest to our welfare and happiness. The truth must, therefore, be done, no matter what opposition it may encounter' among our enemies or even among our friends. We have' nothing to do with results, they are in the LORD'S hands. It is for man to do his duty. His duty requires a strict conformity to the truth revealed by the LORD at His Second Coming. The LORD will provide for the future.
Title Unspecified 1884
Dr. HIBBARD has just returned from a pleasant and useful missionary tour, in which he visited Erie, Renovo, and Lancaster.- At the first two places Societies were formed in connection with General Church of Pennsylvania.
EXTERNAL REPRESENTATIVES 1884
THE natural world is the external manifestation of the spiritual world. Everything in the natural world, therefore, represents something in the spiritual world, and as the spiritual world consists of heaven, the world of spirits, and hell, everything of the natural world represents something in one of these three divisions of the spiritual world. In the Most Ancient and Ancient Churches this was well known, and Divine worship was conducted with due observances of representations. Thus, for instance, worship was held on the mountains and hills, because these correspond to the heavens. In the decline of the Ancient Church methods of worship naturally came up that corresponded to their declining state. Animal sacrifices came into use. When the Jewish Church was instituted, worship that corresponded to heaven could not be established, hence externals were adopted from the fallen Ancient Church of which some corresponded to heaven and many to hell. Still, even these were adopted by the LORD to represent heavenly things, but they were mere representatives, which did not correspond to the things they were intended to represent, correspondence being the appearance of an internal in its proper external. The Jewish Church was therefore not a representative Church, but the representative of a Church. When the LORD came into the world, He abrogated the representatives, which were merely external, but did not abrogate all externals representatives; this would have been an extinction of the natural world. By His Second Coming He institutes a spiritual Church, which from the very nature of the world in which it is instituted must also be external and have an external worship. To illustrate: In worship the priest of the New Church must have his thought and affection directed to the LORD. The LORD being the Word, his foremost external thought is directed toward the Sacred Scriptures. Hence, when he beams worship, he, in the thought that all the good and truth of the worship must come from the LORD, reverently takes the Word out of the sacrarium, and, placing it upon the altar, opens it, for the Word is an open book, and not a closed one, in the New Church. The people, in the humble acknowledgment of the Infinite Mercy of the LORD, arise at the appearance of the LORD as the Word. Then, from a contrite feeling of their nothingness, they prostrate themselves before the LORD and offer up their humble prayer to Him. And so with the rest of the worship. It must clothe itself in fitting externals of the body, corresponding to the internal worship of the spirit. Hence a number of men acknowledging the LORD at His Second Coming, who learn from His Doctrines that the worship of the Old Church is that of three Divine persons in the mind, and of one with the mouth, organize the external New Church that the love and thought of their mind directed to the LORD JESUS CHRIST as the One and Only God may find fit expression in their thanksgiving and prayer, and that they may learn the Truth He has newly revealed. Their organization assumes the human form. Acknowledging the LORD as the sources of their Life, as the Inmost Soul of His Church, and trying to have the body conform to the soul, they organize themselves into a truly human form, with head trunk, and extremities.
Title Unspecified 1884
"Is a New Church Possible! Seven Neighborly Talks with a Sequel," is the title of No. 7 of the "New Church Popular Series."
NOTES 1884
THE Universalists have published a Revised Version of the Bible, translated in accordance with their peculiar tenets.
Title Unspecified 1884
WE learn from the Morning Light that M. Ed. Chevrier "will shortly have ready a commentary on the words of the Writings in the book of Jeremiah in the Latin series begun by M. Le Boys des Guays and M. Aug. Harle. . . . It is M. Chevrier's intention to continue this valuable work by the publication of the other prophets."
Title Unspecified 1884
THE Congregationalists have at length determined upon a new creed. This creed re-affirms the old dogmas but in less bold and offensive language, and here and there indulges in a little convenient ambiguity which will enable the liberal element to accept it without too many mental reservations. On the subject of the inspiration of the Scripture considerable latitude is allowed.
Title Unspecified 1884
SOME New Churchmen will doubtless be pleased to know that the Unitarian Review, an ably edited monthly published in Boston, mentions Swedenborg in its March number no fewer than two times, and in not uncomplimentary terms. In one place he is ranked with Plato and Channing as one of the "great seers" who "may still be a personal force, acting upon men." And elsewhere the teaching that the LORD'S Kingdom is a kingdom of Uses is referred to.
Title Unspecified 1884
THE Scandinavian New Church Mission Society in America is an organization recently formed by some Swedish New Churchmen in Philadelphia. The aim of the Society is to unite the Scandinavian New Churchmen in the United States for co-operation in disseminating the Doctrines of the New Church among their many countrymen in this country. Its Constitution is based in general on the same principles as those of the German New Church Missionary Society in America.
Title Unspecified 1884
SWEDENBORG SAMFUNDET (Swedenborg Society), which was instituted in Sweden two years ago for the special purpose of translating and publishing the Writings of Emanuel Swedenborg into the Swedish language, has lately commenced the publication of a new translation of Conjugial Love. The Society has also continued the translation and publication of the Arcana Coelestia, which was begun 1858 by the learned New Churchman, Dr. Seven, but which was discontinued by his death, 1870. The eighth volume of this important work has now been issued.
Title Unspecified 1884
NEW CHURCHMEN who are disposed to regard Unitarianism as a stepping-stone to the New Church would do well to ponder a little over the following reliable statement of the Unitarian disbelief in the Divinity of the LORD JESUS CHRIST. We quote from the Christian Register: "The Register does not deny that Jesus was the son of God. On the contrary, it affirms, with-Paul on Mars Hill, the divine sonship of every human soul, and holds with him, in a spiritual sense, that 'as many as are led by the Spirit of God they are sons of God.' It objects, however, to considering Jesus as identical with the infinite God, an identity which He Himself never claimed."
Title Unspecified 1884
PROTESTANTS have no difficulty in seeing the state of the Catholic Church, how utterly consummated it is, an external without an internal, a system of forms and ceremonies. Catholics, on the other hand, portray in graphic terms the evil state and tendencies of Protestantism; and New Churchmen can agree with both. The following, from a recent number of the American Catholic Quarterly Review (p. 690), in so far as it deals with the state of Protestantism, is undoubtedly true and indeed reminds one of certain passages in the Writings: "Protestantism in the Germany of Luther and the Switzerland of Calvin has reached the uttermost rationalism. The existence of God is barely recognized; the inspiration, authenticity, and credibility of the Scripture, which they made the sole rule of faith, are impugned in pulpit, university, and literature. The idea of a Church founded by, Christ, with a worship, a priesthood, a deposit of faith, is scouted; the fall of man, the need of redemption, atonement, are denied. But whether they retain nothing of Christianity but the name, or very little except the name, we see them ever ready to extol the name of Martin Luther."
EXTERNAL ORGANIZATION OF THE NEW CHURCH AND ITS PRIESTHOOD JOHN WHITEHEAD 1884
COMMUNICATED IN our last article we showed that the term Church has several applications in the Writings, and that one use of the term is applied to organized bodies of men for the purpose of propagating religious doctrines. The conclusion was also made that the organizations formed for the propagation of New Church Doctrine may properly be designated New Church bodies. We will now show that the New Church is to become externally organized in the world, keeping in mind the difference between the Church in the individual and in general as being in those only who have its principles and live according to them. We must also remember that one part of living according to the New Church Doctrine is to provide for their propagation among men. This propagation requires organization, and this may take various forms adapted to the particular object in view. Such organized bodies may be properly called Societies of the Church, although all the members may not be regenerated or be actually in the interior love of that particular use. Some people have objected to the term Society being applied to bodies on earth, because we have no such bodies here as the Societies in the heavens. But the Writings make use of this term in various senses, applying it to bodies organized for both natural and spiritual uses without regard to the internal quality of the members of these Societies. Such Societies are also in the human form and so appear in the sight of angels. In the Doctrines we are taught:
A Society smaller and larger is the neighbor according to the good of its use. Every Society in the kingdom is established to its uses, which are various. There are Societies whose business it is to administer various civil affairs which are manifold; various judicial affairs; various economical affairs; societies such as consistories, academies, and schools for various ecclesiastical purposes; and there are Societies, which also are many, for the advancement of knowledge. No one can regard a Society otherwise than as a man in the composite. It is therefore one's neighbor according to the good of its use which it performs. If it performs distinguished uses it is more the neighbor; if low uses, it is less the neighbor; if evil uses, it is no otherwise the neighbor than as a wicked man whose good I desire that he may become a good man, and desire as far as possible to provide means for his improvement, even though it be by threats, chastisement, penalties, and privations. No one can regard a Society having one function but as one composite man. When a kingdom is regarded as a man, certain persons are called members of the government; and they constitute among them one man whose members are the individuals therein. It is the same as in heaven. There every Society less and great is as one man: and it appears as one man. I have seen a distinguished Society as one man. The form of heaven is the human form. So also does a Society on earth appear as one man to the angels in the heavens. One's country is, as it were, a man in the concrete; and it is called a body in which the king is supreme. It is also said of the king, that the people are in the body of his government. When it is the LORD'S good pleasure any kingdom is presented as a man before the angels in heaven, in a form that is the likeness of its quality. The form is the form of its spiritual affection; the form of the face is that of its spiritual good; the form of the body is that of its civil good; whilst its manners, speech and the like manifest its rational good. When any one sees a kingdom as one man its quality can be seen, and according to this it is the neighbor. (Doctrine of Charity, 41-44, New Edition.)
From these things it may be seen that bodies of men organized to perform certain uses are called Societies, and in the sight of angels appear as one man from the use in which they are engaged, even though the members are not regenerate men. It must be the same with bodies organized for ecclesiastical purposes. The use proposed, and the way in which it is performed, govern the form and the quality of the body. The form will be more beautiful and perfect as the Society more perfectly understands and performs its use. So the Church, as an organic body formed for the purpose of providing for the existence of things Divine among men, will appear to the angels in a more perfect form as it more thoroughly understands the nature of its use, and from understanding performs it aright. The necessity of external organization is shown from the fact that we are taught that in the New Church there will be a Priesthood and preaching (T. C. R. 508). That it is necessary for men to attend to the externals of worship. (Doctrine of Charity, VIII.) That Priests are set over ecclesiastical affairs. (H. D. 313-325.) That there will be temples and worship in the New Church. (A. R. 917.) That the Sacraments of Baptism and the Holy Supper are to be administered. (T. C. R. Canons.) That in the New Church there will be doctrine and. preaching, and that this will be taught by Priests; also, that the clergy will first receive the Holy Spirit, and' through them it is given to the laity. (Canons, Chap. Holy Spirit, D. P. 171-172.) To perform these uses there must be organization; in such an organization all may not be regenerated, and yet, being formed for New Church uses, the name New Church must be given to it, for it is formed for the specific purpose of teaching its Doctrines, that by them men may be led to the LORD and to Heaven. That an organization may be properly called New Church it must hold to and teach the New Church Doctrine as revealed by the LORD through Swedenborg; it must have a Priesthood which teaches this Doctrine, and the priests must perform their ecclesiastical functions according to this Doctrine; and when the organic body thus acts according to Doctrine it lives a true heavenly life, and its spiritual qualities may be represented before the angels. But bodies organized to propagate false doctrines which have Priesthoods, temples, etc., with this avowed purpose, cannot be called New Church, for their fundamental purpose and law are directly opposed to New Church truth and life. If we examine into the purposes of an organization of New Churchmen for New Church purposes we shall find that they are intimately connected with the Doctrines and their propagation and a life according to them. We shall in general find that such bodies are formed to provide, "that what is Divine may exist among the people" (Doct. Charity, 79, New Ed.), thus to provide that the principles of love to the LORD and love toward the neighbor be known in the community, and that means of salvation be provided. If we examine further we shall find that these things cannot be provided without persons being appointed to teach the Doctrines, to lead in public worship, to administer the Sacraments, and officiate at other ceremonies. All advocates of organizations admit this necessity, and form their plans accordingly. In order to perform these duties thoroughly and well, some persons must devote much time, labor and study to the use; and so working ever from the external, the establishment of a Priesthood would result, for the functions indicated are priestly functions. But in the New Church we are not left in the dark to arrive at the right thing by much experiment, and by many sad blunders. We have much light in the Writings on this subject. The priestly function is the chief essential of all New Church organization, for no organization can be formed which does not involve the necessity of teaching the doctrines, holding public worship, administering Sacraments, and other ceremonies, etc. Priests must be appointed to fill the office. Hence we are taught in the Doctrines:
There are two things which with men should be in order, viz.: the things which are of heaven and those which are of the world. Those which are of heaven are called ecclesiastical, those which are of the world are called civil. Order cannot be kept in the world without prefects [or governors] who are to observe all things which are done according to order and those which are done contrary to order, and who should remunerate those who live according to order, and punish them who live against order. If that should not be the human race would perish, for from hereditary endeavor every one wills to rule over others, and to possess thee goods of others which are enmities, envyings, hatreds, revenge, deceit, cruelty and many other evils; wherefore unless they are held in bonds by the law, and by remunerations agreeing with their loves, which are honors and lucre for those who do good, and punishments contrary to their loves, which are loss of honor, possessions and of life for those who do evil, the human race would perish. There should therefore be prefects who hold the assemblies of men in order, who are skill in the law, wise and fearing God. Among the prefects also there should be order, lest any one from caprice or ignorance should permit evils against order and thus destroy it, which is guarded against when there are superior and inferior prefects among whom there is subordination. Prefects over those things of men which are of heaven, or over ecclesiastical things, are called Priests, and their office the Priesthood. (H. D. 313-325.)
Again we are taught that:
Tue Divine, which is called the Holy Spirit proceeding from God by His human, passes through the angelic heaven, and through this into the world, thus through angels to men. Thence through men to men and in thee Church especially through the clergy to the laity. The clergyman, because he is to teach the doctrine of the LORD and the Redemption and Salvation from Him, is to be inaugurated by thee covenant of the Holy Spirit, and by the representation of its translation, but that by time clergyman it is received according to time faith of his life. Time Divine, which is meant by the Holy Spirit, proceeds from the LORD through the clergy to the laity by preachings according to time reception of the doctrine of truth thence. And by the Sacrament of the Holy Supper according to repentance before it. (Canons Chap. Holy Spirit.)
The above passages show the necessity and use of the Priesthood in the organic body of the Church. They show that the Priesthood has charge of and administers the holy things of the Church. Also that, in order to guard against evils, there should be order and subordination among the Priests-some in higher, others in lower functions. Also, that the Priests are to be set apart and introduced into the priesthood by a solemn covenant; and in other passages it is said to be by the laying on of hands. The duties and functions of Priests are, therefore, first, government in ecclesiastical affairs; second, Administering things of the Divine Law and Worship. Ecclesiastical affairs are defined as the things of heaven which are among men. (H. D. 313.) Priests are to teach men the way to heaven, and to lead theta to live according to the doctrine of the Church derived from the Word. (H. D. 315.). They ought not to claim power over the souls of men, nor the power of opening and shutting heaven. (H. D. 316.) They ought to force no one. He that believes otherwise than the Priest is to be left in peace; but if he snakes a disturbance he is to be separated. For this is agreeable to order, for the sake of which the Priesthood was established. (H. D. 318.) Priests are appointed to administer those things which. are of the Divine Law and Worship. (H. D. 319.) His exercise of charity is to teach truths from the Word, and by them lead to the good of life, and so to heaven. (T. C. R. 422.) They may hear confessions in certain cases of burdened conscience. (T. C. R. 539.) The Church is to be loved, and on account of this the Priesthood; this only serves, and as it serves it is to be honored. (T. C. R. 415.) Dignity and honor ought to be p aid to Priests on account of the sanctity of their office, but the Priests who are wise give the honor to the LORD. (H. D. 317.) They should be loved only on account of their learning, integrity of life and zeal for the salvation of souls. (T. C. R. 418.) The High Priest of a heavenly society said he was the minister of the Church there because, in serving them, he ministers holy things for the uses of their souls. (T. C. R. 661.) The Prince and Priest of that society said we canvassed for the dignities in which we are, but on account of no other end than that we might more fully do uses and more widely extend them. (T. C. R. 661.) A Priest who has a spiritual willingness to teach truths for the end that his flock may be saved, he has a conscience. (T. C. R. 666.) Priests can be in the glorification of worship because this is their office. (T. C. R. 738.) Priests are to consecrate the consent at betrothals and marriages. (T. C. R. 748.) They must preach from the Word. (T. C. R. 810.) See, also, on the duties of Priests to preach doctrine, lead iii worship, officiate at religious ceremonies, etc., in the following: T. C. R. 784, A. R. 533, D. P. 171-172, D. W. in A. E. 41, H. H. 221-226, 393, Doctrine Charity 101, 115 (New Edition). From the above we may summarize the duties of the Priesthood under the following heads: 1. Governing in ecclesiastical affairs. 2. Administering the things of the Divine Law and Worship. 3. Preaching and teaching the Divine Truths of the Word according to the doctrine of the Church drawn from the Word. 4. Leading by truths to the good of life and thus to the LORD. 5. Administering Sacraments. 6. Hearing confessions. 7. Consecrating marriages and betrothals. Ecclesiastical affairs also are defined exclusively as those things which are of heaven among men, and with the administering of these things the laymen have nothing to do, they being administered exclusively by the Priesthood. It is in these things of heaven that Priests are governors; and there is no indication in the Writings that laymen enter into or assist in any way in the administration of things ecclesiastical when we take the definition of things ecclesiastical as given in the Writings. On the other hand we find no indication that Priests in the performance of their functions enter into any civil or business uses, even though these be for the promotion of the prosperity of the Church. The two classes of affairs are entirely distinct; and if we claim the right of the Priesthood to govern in ecclesiastical affairs, we must confine ourselves to the definition of those affairs as found in the Writings. There is no ground in these Sacred- Writings for the idea that. the Priesthood should have sole charge and direction of all the business affairs of the external organized body of the Church as is done in the Roman Catholic Church. But we will return to this subject of business affairs of the Church and their administration in a future paper. To return to the Priesthood and its organization and functions: We have seen that there must be order and subordination among Priests in order that the things of heaven among men may be kept in order, and that evils flowing from the loves of self and the world may be guarded against. This order and subordination requires an arrangement of the Priests into degrees, and to the higher degrees the more excellent use be assigned and to the lower the more external uses. In the Writing we are taught that the perfections of order requires a trine in everything and so also in the Priesthood.
It is well known that in order to give perfection in anything there must be a trine in just order, one under another and communication between them, and that such a trine constitutes one thing, not unlike a pillar over which is the chapter, under which is the lengthened shaft, and under this again the pedestal. Such a trine is man, his supreme part being the head, his middle part of the body, and his lowest part, the feet and the soles of the feet. Every kingdom in this respect emulates a man, in it there must be a king as the head, also magistrates and officers as the body, and yeomanry with servants as the feet and soles of the feet. In like manner in the Church a filleted primate (primus infelatus), those set over parishes (antistites parochi) and curates (flamines) under them. Coronis 17. In this passage the trine is distinctly named and it is stated that perfection cannot be obtained without it. If, therefore, we are to have external organization in the New Church, we must of necessity have a Priesthood in a trinal order, if we would have the work of the Church carried on efficiently and well. This trine is mentioned in other passages in the Writings, as in T. C. R. 106, and 418, but it is noticeable that the names given to the different degrees vary; so that it is evident that the names to be used in the New Church are not prescribed but only the principle of a trine. The name given is of very little importance; it is the function and use which is the essential. In the trine it is said that one ought to be under another in just order and communication between them. It is not sufficient that there be a trine, but in the trine there must be a division of uses, a just subordination, and a communication of one with another. If every one performs all the uses there is practically no trine but chaos. Certain higher functions ought to be given to the higher officers and other lower ones to the lower officers, and definite relationships established between the different degrees. It is important that a true idea of the order and subordination in the trine be obtained, and as this is compared with the human body much light may be derived from this comparison. In the Church there seems to be a great dread of admitting this principle of order, that one should be under another. A sort of undefined fear exists that the arbitrary authority and dominion of Popery will enter the Church and that Babylon will rise again in a more interior form. But in the New Church all authority; must be exercised according to law, and all law must be derived from the Word and the Writings and cannot be adopted and enforced before the rational consent of the Church is obtained. We must not in the New Church adopt external order without clearly seeing the reasons for it The rational perception of the reasons is the internal of the law and we are taught that:
By "I saw no temple therein" is not meant that there will not be temples in the New Church which is the New Jerusalem, but that there will not be in it any external separate from the internal. (A. R. 918.)
In the New Church also we do not want a despotic government, we do not want the arbitrary decree of men in authority blindly obeyed. Such a government is not a heavenly one. We must have a Church government as near in quality to a heavenly one as possible, and this we cannot obtain except by drawing from the Word and the Writings the principles governing heavenly Societies, and by forming a conviction and perception of the truth and incorporating it in our constitutions and practice. Of the laws of order which are to govern the Church we are taught:-
Who does not see that there is not given an empire, kingdom, dukedom, republic, state, and house which are not established by lame which make the order and thus the form of its government. In each of them the laws of justice are in the supreme place, political laws second, and economical laws third, which if they are compared with man, the laws of justice make his head, political laws his body, and economical laws his garments, wherefore these like garments can be changed. But what concerns the order in which the Church is instituted by the LORD, it is this, that God is in all and single things of it, and the neighbor is toward whom order is to be exercised. The laws of that order are so many as there are truths in time Word, the laws which regard God make the head, the laws which regard the neighbor make its body, and ceremonies make its garments, for unless the latter should contain the former in their order, it would be like a body made naked and exposed to the heat in summer, and to the cold in winter; or as if the walls and roof should be taken away from the temple and thus the sanctuary, altar, and pulpit should stand without protection, exposed to various kinds of violence. (T. C. R. 55.) God from His Omnipotence established the Church and revealed the laws of its order from the Word. (T. C. R. 74.)
From the above it is manifest that the laws of order which make the Church are in the Word and must be derived from it. The government of the Church must be established by laws, for these laws will make the form of its government; without laws it would be without form and void. These laws must also be formally enacted, for it would not do to have the mere opinions of its members even of those in higher office go forth as law, for then every individual would have a law to himself. If a lower differed in opinion or in his interpretation of the Word and the Writings from a superior he would be regarded as insubordinate and be liable to discipline, wherefore in the management of ecclesiastical affairs there must be law enacted by those who are wise and thus all may know the law and obey it. We will summarize our conclusions as follows: 1. Ecclesiastical affairs are those things relating to the Divine Law and Worship or the things of heaven among men. 2. These things are administered by Priests. 3. Among the Priests there must be order and subordination. 4. The Church as an organized body must have its code of laws relating to the administration of its functions and duties. 5. There must he a trine or threefold order in the Priesthood, one under another, and communication between them. 6. The government by the Priests is not like that of the Romish hierarchy or like that of an absolute monarch or tyrant on earth, but like the government in the Societies in heaven. Of the nature of this order and subordination in the Priesthood we will treat in our next. JOHN WHITEHEAD.
Title Unspecified 1884
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PHILADELPHIA, MAY, 1884.
NOTES. THE Swedenborg Lecture Bureau has printed 41,248 copies of Heaven and Hell.
Title Unspecified 1884
THE contributions to the Washington Society now amount to three thousand dollars.
Title Unspecified 1884
THE REV. W. H. BENADE and the Rev. F. W. Turk will sail for Europe on the 10th of May.
OBITUARY 1884
-In Zurich, Switzerland, February 24th, 1884, HULDA GORWITZ, infant daughter of the Rev. F. GORWITZ.
Title Unspecified 1884
THE schools of the Academy of the New Church will close for the summer vacation June 13th, to reopen September 23d.
Title Unspecified 1884
THE Annual Meeting of the Canada Association has been postponed until August, on account of the absence of its President, the Rev. F. W. Turk, in Europe.
OBITUARY 1884
-In Rutherford, N. J., April 6th, JOHN C. CHATTERTON, in the sixtieth year of his age. Mr. Chatterton was at one time a licentiate of the New Church.
Title Unspecified 1884
WE are informed that a large and influential portion of the members of the German New Church Society of New York have withdrawn and formed a new Society.
Title Unspecified 1884
THE Ministers' Conference will meet in the church of the Philadelphia First Society, corner of Chestnut and Twenty-Second Streets, on Tuesday, June 3d, at 10 A.M.
Title Unspecified 1884
THE Society of the New Church in Zurich, Switzerland, under the pastoral charge of the Rev. F. Gorwitz, has procured a more commodious place for holding its meeting.
Title Unspecified 1884
THE "Tafel Fund" (for Theological Students) of the New Church Society in Switzerland has been increased by a legacy of fifteen hundred francs from a lady in Bassel.
Title Unspecified 1884
THE New Church Society in Buda-Pest, Hungary, held its Third Annual Meeting March 13th. It was resolved to call the Rev. F. Gorwitz to deliver a course of public lectures at the first opportunity. Mr. Arvai Nagy has now completed a translation of Les Boys des Guay's Letters to a Man of the World, which will be published as soon as the assistance (fifteen pounds) promised by the England Conference arrives.
Title Unspecified 1884
THE Committee on the Revision of the Constitution will meet Tuesday, May 27th, at the Temple of the New Jerusalem Society of the Advent, corner of Twentieth and Cherry Streets, Philadelphia.
Title Unspecified 1884
THE New Church Society of Waltham has decided to invite all Christians to the Sacrament of the Holy Supper, on account of the "great advance toward the New Church made by the Old Churches(!)"
Title Unspecified 1884
CONTRIBUTIONS to the Orphanage of the Academy of the New Church should be sent either to the Rev. J. R. Hibbard, D. D., No. 2040 Cherry Street, or to Dr. G. R. Starkey, No. 1638 Green Street, Philadelphia.
Title Unspecified 1884
THE General Convention will hold its Sixty-fourth Annual Session on Thursday, May 29th, 1884, in the church of the Philadelphia First Society, corner of Chestnut and Twenty-Second streets, Philadelphia.
Title Unspecified 1884
DURING the past year the New Jerusalem Magazine has gained seventy-six and lost eighty subscribers. The Children's Magazine has gained one hundred and twenty-two and lost one hundred and forty-six.
OBITUARY 1884
-In Brockton, Mass., April 17th, DAVID HUDSON HOWARD, aged seventy years. Mr. Howard, for many years, was a prominent contributor to New Church periodicals, under the signature of D. H. H.
Title Unspecified 1884
THE Annual Meeting of the General Church of Pennsylvania will be held at the Temple of the New Jerusalem Society of the Advent, corner of Cherry and Claymont Streets, Philadelphia, on Saturday and Sunday, May 23d and 24th, 1884.
Title Unspecified 1884
THE Missionary Board of the Massachusetts Association has recommended the employment of the Rev. G. F. Stearns as an assistant missionary and colporteur. The Massachusetts Union has postponed action until its resources for the coming year can be more accurately determined.
MISSION WORK IN PENNSYLVANIA J. R. HIBDARD 1884
THE REV. DR. HIBBARD, who has in charge the mission work of "The General New Church of Pennsylvania," writes to us as follows:- KEARSARGE, ERIE Co., PA., April 29, 1884 Sunday, the 20th, including a few days before and after, was spent in Erie. In the forenoon I preached in the parlors of those true friends of the Church, Dr. and Mrs. Cranch, who, with, their three little boys, made me feel much at home, while in Erie, in the afternoon, I administered the Holy Supper in the same place. Some years ago there were in Erie quite a number of Receivers, but deaths and removals have reduced them to few. On the evening of Thursday, the 24th, I gave a lecture in G. A. R. Hall to an intelligent and attentive audience of about fifty persons. On the following day our brother Evans came into the city and brought me to his delightful country home, ten miles from Erie, where, on Sunday, the 27th, the New Church friends in the neighborhood assembled. A sermon on "The Bread of God," etc., was given, and the Holy Supper administered to sixteen persons. After the services a season of conversation followed, and a unanimous desire was expressed to unite more closely with each other and with the General Church than their isolated condition had heretofore allowed, and all subscribed their names to the following simple, but quite sufficient, form for the purpose:- "We, whose names are below subscribed, believing the Heavenly Doctrines of the New Jerusalem, revealed in the Word of the LORD as unfolded by Him in the Writings of His servant Emmanuel Swedenborg, and desiring to be united with our brethren of the same faith for the promotion of the uses of a true Church, and believing that the 'Order' of 'The General New Church of Pennsylvania' is according to these Doctrines, do hereby unite with each other and with the General New Church of Pennsylvania for the above-named purpose." In the afternoon, in the Presbyterian Church in the neighborhood, I gave a lecture on the Second Advent, and at the conclusion of the lecture I remarked that, if the church was at our service, I would give lectures on Monday and Tuesday evenings, if not, I would lecture in the school-house near by. The Deacons gave consent, and another lecture was given last evening, and I am to lecture again to-night. Yesterday I also visited a sick family and administered the Holy Supper, and the head of the family added his name to those already enrolled, making the number seventeen. To-morrow I expect to leave for Renovo. J. R. HIBDARD. P. S.-The newly formed Society has adopted the name of the "Bethel Society of the New Jerusalem."
CALENDAR 1884
1884. PLAN FOR READING THE WORD AND THE WRITINGS. Price, 5 cents. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
WRITINGS OF THE CHURCH 1884
A. S. P. & P. S. Editions. Arcana Coelestia. 10 vols $6.00- Apocalypse Revealed. 2 vols 1.20 True Christian Religion 1.00 Conjugial Love .60 Miscellaneous Theological Works .60 Heaven and Hell .50 Divine Love and Wisdom .50 Divine Providence .50 Four Leading Doctrines .50 When sent by mail, the following sums must be added to the above prices for postage: T. C. R., 24 cents; A. C., 18 cents per vol.; A. R., 15 cents per vol.; C. L., 15 cents; M. T. W., 16 cents; H. and H., 15 cents; D. P., 11 cents; D. L. W., 8 cents; F. L. D., 10 cents. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
EDITORIAL NOTES Editor 1884
NEW CHURCH LIFE
PHILADELPHIA, JUNE 1884. No. 6. Vol. IV. WE learn with pleasure that the Rev. W. H. Hinkley, of Brookline, intends to visit Sweden this summer.
Title Unspecified 1884
Our friends will confer a favor by furnishing us with the address of all persons likely to be interested in the LIFE, to whom sample copies may be sent with advantage.
Title Unspecified 1884
THE Sermon on the Flying Roll, which we publish, this month, was tendered to the Tract Society of Philadelphia for publication in accordance with the offer of its President made in a communication to the LIFE published in a previous number. It was declined on the ground that it Created of the state of Christendom and thus of a controversial matter. Would not this rule of the Tract Society make it difficult for them to publish the Writings of the Church or the Letter of the Word, both of which treat largely of the fallen Church?
Title Unspecified 1884
IT seems to be the custom with the New Church in England to hold each year a formal examination of the Sunday-school as to their knowledge of Scripture and Doctrine. The result of the examination for this year has just been announced in the Morning Light. The questions are divided into four grades, three of which treat only of the Letter of the Word, and the fourth of the Doctrines of the Church. The result appears to have been very satisfactory, showing a marked improvement over last year. The number of schools that participated was thirty, the number of papers sent in, six hundred and nine; the number of prizes awarded, one hundred and sixty-six.
Title Unspecified 1884
Words for the New Church enters upon its third volume with the publication of No. 12. This number consists of 98 pages, 50 of which are devoted to the continuation of the Conflict of the Ages, and treat of the Reformation in the light of the Doctrines, and of the rise of the Reformation in Germany. The remainder of the number is taken up with Notes and Reviews, which consist of two articles, one reviewing at length the various essays on Church Government which have appeared in the New Church Review and in the New Jerusalem Magazine, and also the President's Address delivered before the Convention in Boston and indorsed by a special vole of that body. This article is the most thorough and clear exposure of the current fallacies on the subject of government that we have seen. The number closes with a rejoinder to the critique of the Review on the Words. The Notes and Reviews of this serial have been issued separately for gratuitous distribution, and will be furnished on application to the editors of Words for the New Church, 110 Friedlander Street, Philadelphia.
Title Unspecified 1884
ACCORDING to the Report of the American Swedenborg Printing and Publishing Society, the total funds of the Society amount to about sixty thousand dollars, an increase of more than eight thousand dollars during the year, of which the greater part came from a legacy of John Faucett. The sales during the year amount to $1,380.08. The work of republishing the Latin still goes forward. The plates of Apocalypsis Explicata, vols. I, II, of Coronia, and of De Divino Amore et Divina Sapientia have been revised, and these works are now passing through the press. The only new work now in hand is the Canones, part of which is in type. The Society has spent in all nearly $15,000 in the republication of the Latin. Of the English works, 2,421 volumes have been sold. Those who have money to give in aid of publishing the Writings would do well to bear in mind that the Publishing Society is the only organization in this country exclusively or even largely engaged in this work. The other publishing organizations devote their attention chiefly to tracts and collateral works, most of which the Church could very well dispense with.
Title Unspecified 1884
WE have been asked to explain the difference between minister and pastor. Minister is the Latin celestial term for servant, the spiritual counterpart of which is servus (See A. R. 128), and is used as a general term for Priests, because the Priesthood represents the LORD'S work of salvation, which is from the Divine Good of His Divine Love (A. R. 854), and because Priests therefore serve in the Church by administering the things of the Divine Law and Worship. "By ministries are meant priestly offices and the duties pertaining to them."- Charity, n. 83, New Ed. The term minister may therefore, in the general sense, be used to designate a Priest of any degree. It is thus used in Arcana, n. 6822: "Good can be insinuated into another by any one in the country, but not truth, except by those who are teaching ministers; if others do it, heresies exist and the Church is disturbed and torn asunder." But being a general term, the word minister may, with propriety, be used to designate a Priest of the first degree, just as we speak of the first degree among the soldiery as that of the common "soldier," although a captain, colonel, or a general is also called a soldier. The general term is used as a particular for time lowest degree. Pastor is a Latin term meaning shepherd, and is used for the Priest, who, following the LORD'S injunction in John xxi, 15-17 (see D. W. in. A. E. xi, 3) leads the members of his flock to good by pointing out to them the spiritual pastures in which grows the best food for their souls, shown in T. C. R. 106, the term pastor may be used to designate a Priest or minister, of the second degree. Such a one is called a pastor, because he has charge of a particular church, and because his functions are more peculiarly those of leading to good. "Priests who teach truths and by them lead to the good of life, and thus to the LORD, are the good shepherds [Latin, Pastores] of the sheep."-H. D. 315.
FLYING ROLL Rev. L. H. TAFEL 1884
"And I turned, and lifted up mine eyes and I saw, and behold a flying roll. And He said unto me, 'What seest thou?' And I said, 'A flying roll, its length twenty cubit and its breadth ten cubit.' And He said unto me, 'This is the curse going forth over the faces of the whole earth; for by this every one who steals is declared innocent like it, and by it every one forswearing himself is declared innocent like it. I will bring it forth, saith the Lord of hosts, and it shall come into the house of the thief and into the house of him that sweareth falsely by my name, and it shall lodge in the midst of his house, and shall consume it and its wood and its stones."-Zechariah v, 1-4.
THE name of the prophet Zechariah in Hebrew signifies "the LORD remembereth," and thus refers to the state of the Church when the LORD is seen to be mindful of His own and visiteth His children. Since all the names in the Word were providentially given and are significative, we also find the contents of the prophecy of Zechariah to harmonize with his name, for in the internal sense it treats altogether of the Second Coming of the LORD, of the state of the Church at this Coming, and of the formation of the New Church. Since this revelation comes from the LORD it contains His Wisdom, and thus infinite and eternal truth; i. e. truth that is adapted to the state of every man in the universe, and this in every state from now to eternity; for what is infinite must contain all this and infinitely more. No one can, however, see the treasures of truth here concealed, except so far as the internal sense is disclosed to him; for without this the vision appears mysterious and unintelligible; but, as the Internal Sense is seen, the Divine Truth appears in its brightness and glory, and every one according to the measure of his preparation and intelligence sees the extent and application of the truths disclosed. The vision of the prophet is a double one: he first sees a flying Roll and then an Ephah. The flying Roll refers to the understanding, but the Ephah to the will of man; for on the understanding, as upon a roll or book, are inscribed the truths or the falses which constitute the faith of a man or of a Church; but the Ephah, being used to measure corn, wheat, barley, and flour, signifies the will which is receptive of the good that constitutes the life of man. In the flying Ro7ll and the Ephah together we have therefore a description of the state of the Church at the Coming of the LORD both with respect to the understanding and to the will. Our text not only applies to the state of the Church in general, but to every man in Christendom in particular, and therefore also to the man of the New Church, excepting so far as his natural man has been subjugated and born anew by regeneration. The flying Roll presents to us the modes of thought prevailing at this day as to all subjects, spiritual and moral, scientific and social, while the Ephah presents to us the prevailing affections as to the LORD, the neighbor, self, and the world, and their last state is signified by the Ephah and its contents carried away to the laud of Shinar, i. e., Babylonia. The state of the understanding of the man of the Old Church is understood by the length and breadth of the Roll, even as the understanding of the regenerated man of the New Church is described by the length and breadth of the Holy City, the New Jerusalem coming down from God out of Heaven. Length in the Word, because it is measured from East to West, signifies the state as to the affections or good. But breadth, because it extends from the sunny South to the misty North, signifies the state as to truth. The reason of this signification is derived from the World of Spirits, where those who are most in love to the LORD dwell in the East, more remote from it those who are less in this love but in the West those who are in self-love. In the South are those who are in the light of truth, but in the North those who are in obscurity. While length and breadth thus signify the states of good and of truth, the numbers appended describe these states as to their particulars. The number ten signifies remains in general, but when combined with two, which refers to good, it signifies remains of good. Twice ten, or 20, therefore signifies remains of good, but ten alone, when used with 20, signifies remains of truth. But as most expressions in the Word when applied to the wicked signify the opposite, 20 refers in the opposite sense to the remains of good perverted into evil and 10 to the remains of truth perverted into the false. This is the signification of the numbers 20 and 10 as applied to the flying Roll of our text, for it is there said that the Roll "is the curse going forth upon the faces of the whole earth." Since the numbers 20 and 10 are applied to the Roll, which signifies the state of the understanding and of the doctrines contained therein, we see that they contain a description of the state of the Old Church as to its doctrines that their good has been perverted into evil, and that their truth has been changed into the false; this vision sent by the LORD therefore teaches us that the ways of Old Church thought, and therefore also of modern thought, as far as this has not been recast by the influence of the New Church, are only evil and false. The number 10, besides the signification of remains, also signifies much and all. It has this signification from its relation to 100, 1,000, 1,000,000, etc., through which we rapidly ascend into, the indefinitely great; and the application of this signification of ten to the flying Roll shows that all of the thought of the present day is perverted as to all its applications-to religion, to morals, to science, and to social life. Whichever way we look on the broad scroll of the Church that is passing away, there is nothing but perversion and falsification; for the banner that it spreads on the air is the banner having inscribed on it: "To the worship of three persons, each one by himself a God, of whom the one Person died on the cross to appease the infinite wrath of the other Person, who, accepting this vicarious atonement, sends out the third Person to sanctify those who may have faith in this monstrous doctrine!" A corollary of this doctrine is that man cannot contribute anything to his salvation, but that salvation comes from the arbitrary grace of God without any respect to life; for it comes merely from the bestowal of faith alone by God. Another doctrine necessarily resulting from this is, that the perdition of men in hell is to be attributed to God alone, who could, if He would, have sent to them the Holy Spirit and communicated to them the saving grace of faith alone; so that it is of God's will and desire that thousands and millions of men are predestined from all eternity to the torments of hell, from which they cannot be saved by any repentance or goodness of life. Instead of making regeneration and salvation to consist in faith in the LORD and repentance, i. e., the shunning of evils as sins against God, the Old Church has perverted it into a mere act of grace on the part of God, with which man has nought to do. Having thus cut off access to the LORD and eternal life, the Old Church has further destroyed morality by teaching that a moral life is of use and is rewarded only in this world, and has thus separated it from religion, instead of insisting on morality as the natural ultimate of a true spiritual life. And so with the science of the Old Church: deriving the existence of the world from nothing, instead of deriving it fr6m the fullness of God, nothing is necessarily the centre and origin of all its science. The notion that the world came into existence of itself, the notion of the eternity of matter, of the gradual dying out of the suns of the universe-all these irrational perversions have either arisen as natural offspring from the faith of the Old Church or they have been substituted by the self-intelligence of men for the unsatisfactory ought, which in the Old Church forms the origin and centre of the universe. So in the application of Old Church thought to the social condition of men: both with employers and employees, the love of work, i. e., the love of use, has been changed into self-will and the love of gain, and men are considered to be intelligent and wise not in proportion to their usefulness, but in the degree that they are able to carry out their own way in the world and obtain the greatest amount of earth. Thus the Old Church has written its great flying roll, 20 cubits long and 10 cubits broad, and it has gone out as a curse over all the faces of the earth, ad wherever it is received it brings with it a perversion of the understanding, a carelessness as to the life of charity, and, finally, naturalism and materialism and the lasting conflict of capital and labor. Of this Roll it is further said: "By this every one who steals is declared innocent like it, and every one foreswearing himself is declared innocent like it." To steal signifies in the inmost sense to claim to ourselves that which belongs to the LORD. It is said to be according to the flying Roll to do this; for a Church which does not see and teach that all good and truth flows in continually from God, even as heat and light flow in from the sun of this world, naturally falls into claiming any good and truth it may possess or think to possess as being its own, thence follow pride and contempt of others and the vaunting boast of the Pharisee: "God, I thank Thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week; I give tithes of all I possess." This spirit we see in the present so-called Christian Church, and it is most evident in their complacently speaking of all outsiders as "sinners." The less man has of a clear idea of a personal God from whom proceedeth all good and truth and all life, the more apt is he to ascribe everything good and true to himself and thus to turn from the worship of God to the worship of self, thus from Heaven to Hell. But "stealing" has also yet an other application in the regeneration of man: Man in his childhood and youth becomes imbued from his parents and instructors with various goods and truths, such as that there is a God, and that He is one, that He has created all things, that He rewards those who do good and punishes those that do wrong; that there is a life after death, and that the wicked are cast into hell, while the good enter heaven; so also that we ought to pray daily and this with humility, that the Sabbath is to be kept holy, that parents are to be honored, that we must not commit adultery, nor kill, nor steal, nor bear false witness, nor covet. Now when man begins to think and act of himself, and thus to lend himself, if he confirms these principles within himself, and adds yet more interior goods and truths and lives in accordance therewith, it is well with him. But when he begins to infringe on these principles, to doubt and to deny them, and to act contrary thereto, as far as he is not restrained by external laws and bonds, it is ill with him. Then evils and falses steal away the goods and truths, and evil and the false occupy the place from which the goods and truths are removed, or goods and truths are perverted by being made to side with the evil and the false. This process takes place with every one who, as he grows up, gives up the principles he has learned in his childhood and youth. The LORD, indeed, as far as is possible, withdraws the goods and truths of infancy, childhood, and youth from their place in the external natural mind and stores them up for use in the interior natural, and they are then called remains. But in so far as man acts against these principles, and especially as he endeavors to wrest and twist them so as to support his selfish and worldly desires, and more yet if he acts deceitfully, these remains are consumed, for then man commingles good with evil, and the truth with the false, and then man is eternally lost. This is meant in the spiritual sense of the word by stealing. But by the doctrines of the Old Church it is declared that man cannot keep the commandments and that man is saved not by keeping the commandments but by faith in the vicarious atonement of Christ. Thus all internal restraint is removed, and man is left to his evil lusts except so far as he is restrained by external laws and considerations, so that "by it every one who steals is declared innocent like it, and every one forswearing himself is declared innocent like it." Thus by "stealing" is signified to ascribe to one's self the good and truth that belong to the LORD, also the making of none effect of the remains of good implanted in infancy and in childhood, by acting against them, and by perverting them by confirming thereby evils and falses. But by forswearing one's self or swearing falsely is signified the destruction of truth in the mind, whereby faith in God and in eternal life is destroyed and man becomes an atheist and a disbeliever as to the eternal life. This state naturally follows upon the other, for where natural desires and lusts rule, evil spirits hold a continued sway and from them flow continual doubts as to the LORD and as to heaven, until man at last utterly rejects both. This indeed is nothing else but the final effect of the flying Roll itself. For this teaches main to think concerning God as being three, but to speak of God as being one; thus it introduces a disunion and conflict between the thought and the speech of man. Expression being in continual conflict with thought the end of such internal dissension can be no other with the thinking man, but their mutual destruction, so that man at last believes neither in three nor in one God, but becomes an atheist and a worshiper of nature. This is meant by the words: "And every one foreswearing himself is by it declared innocent like it." It is evident that the flying Roll or modern religious thought cannot afford to be severe on those who make the law of God of none effect, considering it as not binding on them because it teaches that they are saved by faith with out the works of the law; nor can they who believe in the faith of the Old Church be severe on those who deny a personal God, and who thus reject the Divinity of the LORD: for such denial is internally contained in their own doctrine. They must even acknowledge that all such are innocent even like their own flying Roll. Therefore the LORD saith: "I will bring it forth, and it shall come into the house of the thief and into the house of him that sweareth falsely by my name, and it shall lodge in the midst of his house and shall consume it and its wood and its stones." Even so it is with the Church still called Christian, after our LORD JESUS CHRIST, though it has long ago ceased to worship Christ as the visible God in whom dwells the invisible: The flying Roll rests upon it, it lodges in it and consumes it, and so it does with every one who receives this Roll and what is written upon it. It is said that it lodges in the house of the thief, i. e., in the natural mind of him who ascribes good to himself, and also with him in whose minds evils are allowed to steal away and destroy the goods stored up in infancy and childhood, and in the house of him who swears falsely by the name of the LORD, i. e., in the mind of him who affirms that he is of the LORD'S kingdom even while he internally rejects Him; with such all good and truth in the mind is gradually consumed; even as we see in the Old Church taken as a whole where the leading minds are in an open denial of the Divinity of the LORD JESUS CHRIST, an open denial that the Word was spoken by the mouth of God, a denial that man can keep the commandments, and thence in an actual and real rejection of the LORD and His kingdom. These dangers we do not escape by merely receiving the Truth and by joining the New Church, for they are dangers arising not merely from defective visions, but also from the corrupt loves of our inherited corrupt nature. We must ever be on the watch so as not to allow our external and evil loves to choke and destroy the good and truth entrusted to our keeping by the LORD. Only by a steadfast struggle against our evils, looking to the LORD JESUS CHRIST for help, can we escape the evil and noxious spheres and the destruction threatening us from the irreligious and the spuriously religious world on all sides and gain the victory over the foes that beset us only thus may we also by the mercy of the LORD perform uses to others which will at the same time contribute to build up a Heaven within us; only thus can a powerful genera sphere of the LORD'S Kingdom on Earth be formed with us on which Heaven may rest, and in which the LORD Himself may dwell with men and bestow upon them His choicest blessings. To this haven of salvation and of peace the LORD Himself invites us in the prophetic words: "And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Amen.
UNIVERSALS AND GENERAL FACTS IN PHYSIOLOGY 1884
I. 1. THE LORD is the Former and Sustainer of man. 2. He operates from the Human Internals, where He dwells with man, to form all the degrees of the soul and spiritual body, and from these all the corresponding degrees of the natural and material body. 3. There are two receptacles in man-one for his Will, the other for his Understanding. All parts of the body, from first to last, that, correspond to the Will, are cooperatively conjoined to the Will; and all parts corresponding to the Understanding are co-operatively conjoined to the Understanding. Will and Understanding, in their primaries and in their derivatives, are conjoined by alternate conjunction. (T. C. R. 371-372.) 4. There are as many degrees in the body as there are discrete degrees in the world, from the sun to the minerals of the earth; and, 5. As the body is united to the soul by its perfect correspondence in parts and in entirety, and as it derives all its power from the soul by influx, it follows that 6. Though the body is operated upon by natural laws, It derives its life and abilities from the soul; and, therefore, 7. Natural laws, necessarily act subserviently and hence, orderly in obedience to spiritual laws, which govern the soul. Therefore, be it carefully remembered that anatomy and physiology are true only so far as they exhibit human structures and functions in orderly sequence; that is, when they show that 8. There is a complete conjunction by contiguity from the primal, inmost, or highest structures, down to the coarsest and most external; which conjunction is manifest not only in the contact of tissue with tissue, but also in the succession of functions or uses from inmost or highest to utmost or lowest.
ERRORS IN MODERN TEXT-BOOKS.-From a failure to recognize these universals, scientists have fallen into many errors, of which the following are most important:- a. No Text-Book does more than admit that God makes us, while most works by their teaching practically deny a God; for they assert that b. The formative principle is a structureless substance called Protoplasm, or Bioplasm, in which c. Life is inherent, as a property of matter. As Biophasm belongs to one of the lower degrees of nature, there being at least two or three higher, authors fail to recognize any vital phenomena above the plane of the ether, and so d. All vital functions are explained by chemical and physical laws, and since they know nothing of the soul, and of the relation between spiritual and natural, they teach that e. The soul is indeterminable; it has nothing to do with the formation of the body; and, therefore, f. The functions of the human body are explainable solely upon physical grounds. Such disorder in the consideration of the first principles necessarily leads to confusion and error in external matters; so that we find numerous fallacies among explanations of the commonest functions of the body.
9. The primal of man is a form superior to the (external) human, and is known to the LORD alone; but when it becomes so clothed as to be appreciable, it is found to consist of three series of little glandules in congeries (D. L. W. 432); hence, 10. The brain is the initiament of the man, from which, in successive order, the whole body is formed. Consequently, 11. Function, or the use of an organ, is always performed upon one common principle, namely, the principle governing the parent brain; and as 12. This principle is the result of the conjoined action of Good and Truth, or of influx into Will and Understanding. 13. Every function is an expression, more or less perfect, of the man's will and thought, and hence of his life; therefore, 14. What is primarily in the brain is secondarily and still more remotely manifested in the body. And this confirms the truth that 15. The Whole Body is the Will and Understanding adapted to the various degrees of nature from highest to lowest. (See D. L. W. 403.) Since it is the quality of Love to do, and since love is the light of man, and again, since Truth enables Good to manifest itself in form; therefore, 16. Human power is Love active, and human organs are Good in form, or Truth, by which Love acts. 17. An organ, then, in functionating, exhibits Good in the form of Truth; and so we find that the common property of all functions is 18. To take in from without food, to sift and reject the unusable portion, to appropriate and convert into use the rest, and then to act orderly for the common weal. If we consult any human function, from the highest in the mind to the humblest in the body, we shall find no exception to this rule. And, as was said before, this is universal because all parts are derived from the parent brain, and so are modeled after the manner of the brain.
CONSTRUCTION OF THE BODY.
19. The human body is made up of a succession of forms, each human, each expressing the operations of the soul in its own plane, and all connected by reciprocal and alternate conjunction so as to represent one entity. Hence, 20. The Form of the Body is the Soul in Ultimates. 21. The Soul is the First Form, and is spiritual. 22. The Second Form is the Physical Equivalent of the Soul; namely, the Highest Aura of Nature, which constructs the Primitive Cortices Cerebri. This is what Swedenborg, in his philosophic works calls the "Soul," the "Form of Forms," "First of Nature and First of Life," "The Simple Substance," etc. 23. The Third Form is the determination of this Simple Substance into a Fibre-The Simple Fibre. This Fibre contains in its canaliculi the First Substance as its Soul, its vivifier, etc. It weaves the entire human into perfect, active, INTELLIGENT, and VOLITIONAL man. It is, as it were, the parent of all fibres; FOR IT IS INMOSTLY IN ALL FIBRES, AND SO IS THE VERIEST FIBRE, THE UNIVERSAL FIBRE. Its form is vortical. IT IS THE SEAT OF VOLITION AND INTELLIGENCE, or of RATIONALITY. 24. The Fourth Form is the Third convoluted and bundled into fibres. It is the Form of the entire Brain, and is Spiral. It is the seat of the Sensorium and Imagination. 25. The Fifth Form is that of Heart, Arteries, and Blood-Vessels. It is made of the preceding, and is the Corporeal Fibre, it represents the Marriage of Brain and Body. This marriage takes place in the Cortical Glands of the Cerebrum, which are woven of these Corporeal Fibres and of nerve-fibres, and in which the offerings of the external world, carried thither from the skin through these Corporeal Fibres, meets the purest spirit distilled from the Simple Fibre. Their union brings forth the Animal Spirit, the office of which is to vivify nerves and blood. This Form is Circular. 26. As the Cortical Glands hang from the Corporeal Fibre, expansions of the latter, like grapes from their stems, and as the body is invariably modeled after the Brain, all the corporeal organs, in which are little glands or cells, present the same form; namely, ducts or fibres, prolonged and enlarged at their respective termini into grape-like pendant cells. Thus, the Heart is really an expansion of the veins, the lung cells of the lung tubes, etc. Hence in embryotic growth blood-vessels precede the Heart. And here we see an explanation of a common error. Because the blood-vessels are seen in the periphery before they are in the centre or at the heart, it is concluded that the periphery grows first. 27. The Sixth Form includes the Motor or Muscular Fibres, and the degrading of these into tendons, ligaments, gristle, and bone. This Form is Angular. 28. At first all Fibres are soft; gradually, they grow firmer, then inertia and inactivity increasing as they recede more and more from the Simple Fibre, and appear as membranes, gristle, and, finally, bones. But in all the only 29. Life is the Soul manifesting itself in the tissues of the body, enabling these to act as if life was in them as their own; and, further, enabling each organ to act as if it were the all in itself. For each organ is supreme, and so central in its own sphere, never interfering with others or being interfered with by them, each doing its individual work and thereby contributing the most possible to the common weal. And this each organ can accomplish because of the nature of Influx (see below) and because of Degrees. For, although the coarser fibres are compounds of the finer, and so vary chiefly in power and activity, yet by reason of the immediate influx from each organ of the Gorand Man into each of the human body, and, too, by reason of the adaptive power of the mediate influx from brains into body, by which adaptation each degree of the body is constructed in the manner best calculated for its functions, therefore 30. Whenever a fibre produces a new thing, that fibre lays off its former nature and derives a new one. An. King., Vol I, p. 409. Thus is preserved in the physical the semblance of discreteness that is actual in the spiritual. (Compare here D. L. W. 256-259.)
N. B.-So universal is this truth, that even when a nerve descends from the Brain, its tunics, though apparently one with those of the Brain, are adapted to the parts to which the nerve is to be distributed; (See E. A. K., Vol LV, n., 212, 240.)
From these facts we see that 31. The Fluids of the body, though common to their respective vessels, and, indeed, free to flow throughout the entire body, have different offices in different parts of the body, and so 32. Different degrees of the body select different substances from the blood, the finer serving the higher tissues, the coarser the lower.
1 N. B.-It is an error of the times, then, to teach that the red blood is the same in all tissues-excepting merely the evident rejuvenation of such blood as leaves the purifying organs, liver, kidneys, etc. 2 N. B.-It is admitted that there is some power of selection in an organ; by which, for instance, the bones take from the blood lime, the teeth fluoric acid, etc. This fact is commonly termed Affinity. But in modern text-books, these affinities are only the most superficial, and no attempt is made to explain them. In Swedenborg's philosophy, however, they are understood as means to the ends purposed in the respective organs. For Organs are Uses, and Uses are Good or Life in forms. It is, therefore, the Good or the Life in an organ that enables it to choose one thing and reject another. And as the materials employed in constructing an organ correspond in Form and Use to the use of that organ, we see why such materials, borne to the part by the common current of blood, are at once seized by that part as belonging to it. This is Affinity. We can now see that
33. Since each organ has its individual power of action, blood brought to it ceases to be wholly under the motion of the Heart, but comes into the particular motion of the organ. Thus, and thus only, can harmony be preserved, so that diverse functions may be performed distinctly and yet unitedly; and, 34. Unity is preserved by the fact that the individual motions agree in general with the common and universal motions of Heart and Lungs. We are now prepared to understand the
INFLUX OF SOUL INTO BODY,
which is effected by 35. A Pulsatile Motion into the Will and thence into the Heart, and by an Animatory Motion into the Understanding and thence into the Lungs; and as 36. The Heart and Lungs are present in their respective motions in every part of the body, operating everywhere as they do in the Chest, and as Will and Understanding do, by alternate conjunction; therefore 37. Every, part of the body receives its ability to move and to act by means of these common motions. Thus the entire body receives life from the Soul. Since, however, the Kidneys are outside the province of the Heart, receiving, too, by being outside the Peritoneum, less of the Pulmonary Motion than other organs, Swedenborg tells us that 38. The Kidneys have a separate influx into them, by which they perform their unique office.
FLUIDS OF THE BODY.
We spoke of the First Substance as eminently a fluid. It courses through the canaliculi of the Simple Fibres. Now since this Fibre made all that follow, and since it has canaliculi and a fluid, the others must be similarly constructed; therefore, 39. Each Form of Fibres has its own canals and own fluid. 40. These Fluids, or Bloods, represent forces (E. A. K. vol. II), and so give power to the fibres and to the tissues and organs. 41. The purest of these is the First, and the coarsest the Red Blood. 42. Each contains the priors, and thus the Red Blood contains all. 43. Each, aided by its priors, constructed its own fibres after its own mode of motion; hence, the First in the second in the Vortical, the third the Spiral, the fourth in the Circular. (See Nos. 2.3, 24, above.) 44. It is by means of the contiguity of these Fluids and their Fibres, that the biddings of the Soul are carried out in the body, that Influx is rendered possible; hence, the 45. Conjunction of the parts of the body, and of Soul and body, is by means of the one common sense, Touch; therefore 46. Touch is Conjunction. We consider, next,
THE MANUFACTURE OF THESE FLUIDS.
47. A. The Highest comes from the father of the child, and is sustained by the Highest Aura of Nature. It results from the marriage of the male and female in the ovum. B. The next lower, the Nervous Fluid, is the result of the marriage of the Highest with the substances brought from the plane of the Ether through the Corporeal Fibre into the Cortical Glands of the Brain. C. The next lower still, the Pure Blood, is the result of the marriage of the former in the Ventricles of the Brain with materials brought thither by the vessels of the Red Blood. D. The last, the Red Blood, is made by the food and drinks we take, and is married to the former by their union in the Heart. The last, then, that is, 48. The Red Blood is the continent of the Soul, Nerve-Fluid, Pure Blood, and Coarsest Blood. But what is the manner of the
CIRCULATION OF THE FLUIDS.
49. A. The Highest is inmostly everywhere, regardless of time, so agile is it, and so universal is its fibre. It stimulates the second, which as the B. Nerve Fluid comes through the Nerve Fibres, ending where the latter do, and so emptying again into the Blood-vessels. This, with the Highest, stimulates the third, which as C. The Pure Blood accompanies the Red Blood, vivifies the latter, and is returned by the latter, and also from all tissues through the Lymphatics and Thoracic Duct to the Heart and Brains. This, as was said, aided by the others, stimulates D. The Red Blood, which circulates through Arteries, Capillaries, and Veins, and nourishes the entire body. 50. Now, as all parts are composed of grades of tissue, all parts resolve the Blood they receive so as to nourish and stimulate their component tissues from Simple Fibre to coarsest. But each part proceeds according to the quality of its function; hence the Brain in one way, the Lungs in another, the Kidneys in another, the Liver in still another, etc. But since, as we learned in numbers above, organs are of different degrees, and since, as we saw in No. 18, every, organ rejects what it no longer needs, we must keep in mind also that 51. What is useless to a superior organ often becomes of the first value to an inferior. Hence, 52. There are two sorts of ejecta; 1st, that which is no longer available to the organ, but which still has good in it; 2d, that which is purely exerementitious, and so must be removed from the body. 53. The first of these classes promotes the graded utilization of the Bloods; the second prevents systemic poisoning by the retention of foreign matter. The first permits the performance of uses in the various degrees of the body, and is an effect of the endeavor of the Soul to be present in every order of life in the body, from noblest to ignoblest. It is this which necessitates the variations mentioned in No. 30, that whenever a fibre produces a new thing, that fibre lays off its former nature and derives a new one. This "new one" needs its own food and also the food of its prior that is no longer of use in the prior, but is in the immediate posterior.
FOODS.
54. Good and Truth yield nourishment to man's spirit when material meats yield nourishment to his body.-A. C. 5147. And food is assimilated only when it corresponds to man's interior (Ibid.); and it corresponds when it awakens the delight that we call appetite. For 55. Appetite is really the internal delight coming forth into the fibres of the body and appearing there as 'a desire for a renewal of food. Food, then, when viewed from within is inmostly an influx of Good from the LORD. This, in the Celestial Degree, is 56. Celestial Food, Love and Charity in corresponding forms; in the Spiritual Degree it is 57. Spiritual Food, Truth of Faith in Forms; in the Natural, 58. Natural-Spiritual Food, Reason and Science; and lastly, 59. Corporeal Food, as we see it in the world (A. C. 1480.) Hence man is affected-by food differently according to the states of his interiors. And since this is the case, 60. The Tissues of the body are substances in form corresponding in quality and arrangement to the Soul; hence, 61. The bodies of no two are alike; and, 62. The body is the material presentation of the Soul. When we speak of assimilation we mean the power of an organ to select from the common blood-current just those things that it needs. Now, since 63. All the effects which belong to the body involve Uses which are Ends, so that the organic body is a mechanism of effects which are all represented in the soul as ends (A. E, Vol. I, p. 377), therefore 64. It is Use that enables an organ to select its own from the blood (See 2d N. B. under 32); and 65. Use is the ultimate of a series, of which the spiritual substance of the Soul, or Good, is the first, and organic, material forms, which functionate according to the Use, are the last. This Good, which is man's life, selects by means of its ultimate form, namely its organ, things from the Blood which correspond; that is, which enable it to carry out its use in the material world, which, in a word, can be conjoined with it in co-operative conjunction. (T. C. R. 371.) It follows, then, 66. Food affects a good man differently from a bad man; for food without delight nourishes but little (A. C. 5147); and food is appropriated according to man's affections, which are from his soul. These affections are spiritual substances and become embodied in material substances, man's body is a man's affections and thoughts in form (A. C. 4222); hence, 67. If a man's affections are substances from hell, the forms of these affections constituting his body are evil forms; if his affections are substances from heaven, the material forms of these affections constituting his body are good forms. And again, 68. If a man is regenerating, and so represents both good and evil, his food must needs contain matter corresponding to both good and bad affections; hence it is lawful, and. indeed needful, to eat meats-which were forbidden before the Fall-and many fruits and vegetables
N. B.-Scarcely an article of food now-a-days is pure. Peaches, apples, lemons, wheat, potatoes, beans, corn, grapes, etc , etc., all contain ingredients that, isolated, taken in quantity, or in concentrated forms, are poisonous. But they are useful in minute quantities to feed, one while he is advancing in regeneration. Hereditary evil is a nurse from the first infancy to the age of the second (A. C. 4663); and evil affections require evil, material, embodiments. So we see the truth of the assertion that 69. A wicked man's fibres are differently arranged from those of a good man. See 95. Food must vary with our desires, At one time we crave one article, and at other times another. "What is one man's meat is another man's poison."
PURIFICATION OF THE BLOOD.
70. Purification is the separation of heterogeneities, that the body may retain such substances only as correspond to the life, which is the soul. 71. In the present state of man, Purification is only relatively perfect; for since the affections are not all pure, neither are their selections pure; still, 72. Purification, as a function, is universal, and represents the separation of what is foreign or non-usable from that which the use of a part requires. (Compare 18, above.) 73. Each organ, from the Cortical Glands of the Brain to the crude structures of bones, purifies itself, acting in obedience to the common ability of the body to rid itself of impurities, but also, at the same time, in obedience to its own particular power. 74. The Red Blood is purified chiefly in Lungs, Heart, Spleen, Pancreas, and Skin. The Lungs rid it of effete matter, carbonic acid, and moisture (which represents water contaminated, hence falses); the Spleen rejuvenates its corpuscles, freeing them from viscid and obstructive matter (see N. B. below); the Pancreas converts some of its comparatively coarse matter into Pancreatic Juice, and sends the Blood thus purified into veins that unite with the splenic, whence the Blood is carried into the Vena Portae and so to the Liver. The latter organ ejects impurities in the form of Gall, enriches the Blood with glucose and new corpuscles, and returns it rich and wholesome to the Heart.
N. B.-It is a universal of great importance that all obstructions must be removed from the tubes and tubules of the body, and that everything must be washed off that in any way hinders free motion. The body, as we have shown, is composed of fluids and canals for their circulation. Obstruction anywhere, from the hyper-microscopic canal of the simple fibre to the coarsest tube of the body, interferes with influx and so leads to disease. Swedenborg repeatedly refers to such obstructions and to means for their prevention. They correspond to infernal influxes.
CHANNELS OF PURGATION.
The refuse and impure matters thrown out from the Blood are eliminated from the system by various channels. Besides the breath and the insensible perspiration from the skin, both of which contain ejecta, bile and pancreatic juice are thrown into the Intestinal Canal, their useful portions are re-absorbed, and their effete portions carried off with the faeces. Oily particles from the Abdominal Blood-vessels and from Liver, Pancreas, and Spleen, are appropriated by that apron-like fold of the Peritoneum called the Omentum. The effete matter here is sent down, rank and offensive, to be expelled through bowels and kidneys, while the useful fat is stored up for subsequent use. Hence 75. The Omentum is a storehouse of fat from which the animal economy draws material whenever needed.
N. B.-The Omentum is generally regarded merely as a fatty cushion, designed to protect the underlying viscera. This is one of its functions; but its chief use is mentioned above. Fat corresponds to good, and the fat of the Omentum over the Liver to Good in the Natural Man. This is the reason that the Omentum was used in the rituals of the Jews. (A. C. 10,030, 10,031.) A very singular disease of the Omentum is one in which it is no longer able to store up fat. In consequence the system takes fat from other tissues, the man emaciates and suffers from a persistent delusion that neither his bowels nor bladder is ever emptied. Even with the evidences of defecation and micturition before him, he is positive in his assertions to the contrary. Defecation is an act, not, as is generally supposed, of the bowels alone, but of the whole system. With the emptying of the Rectum come consentaneously a purging of the Brain of its useless pituita into the surrounding tissue, of the Lungs and Heart, of the Skin through its pores, and of the Abdominal Viscera. Indeed, the Rectum, which is so low in the scale that it is, as it were, on the borders of hell (A. C. 5392-4) and the contents of which is hell (A. C. 6175), and which receives nerves from a lower point of the Spinal Cord than do the feet and toes, this Rectum could not exert its expulsive efforts but for the coexisting and causative efforts of Brains and Lungs. Hence we see
76. Purgation is a universal function (see 72), and represents the removal of evil from the human system. 77. The Kidneys are to the fluids of the body what the intestines are to the solids. The former purge the body of impure fluids, as the latter do of impure solids-not that solids and fluids are not in the exereta of each, for where are Good and Truth or, conversely, evil and false, entirely separated? but one is predominantly fluid, the other solid. Intestinal excreta, then, correspond to evils; renal, to falses. (A. C. 5382.) The Kidneys are outside the province of the Heart (S. D. 1010), and so 78. There is an especial influx from the Gorand Man into the kidneys.
The spirits that correspond to the Kidneys are such as are fond of exploring others and declaring them guilty, and so were many of them judges when on earth. They delight in cold justice. They are of use in separating false from true (A. C. 6381, 2), and inasmuch as they act only when there is some justice in their purposed punishing, they have some connections with heaven (A. C. 6384), though the urine near them constitutes one of the hells. This castigation shows why 79. The Kidneys explore, the Blood, that they may separate the useless serum of the Blood from the good. They press the Blood down, squeeze it, fret it, driving the offensive and poisonous portions away into the bladder. That they may effect this end, the little bodies composing their bodies made each of a little cell with a long tortuous tube escaping from it, and with blood- vessels going in and out of it-squeeze the inflowing blood, forcing the rejected portions out into the tubes. That this fretting may be the more severe, the exit tube' of each little renal cell is narrower where it leaves the cell than it is anywhere in its course; and, too, when it has carried its contents down as if to empty them, it suddenly curves on itself and bears the contents upwards to be again chastised. This is the reason, probably, why the tubes of Henle exist curved and tortuous. The Kidneys return the purified Blood by veins to the circulation, hence they preserve that which is salvable and reject the false. Hence inmostly the reins signify truths exploring, purifying, and chastising (A. C. 10,032); hence the LORD can be in their use: "JEHOVAH proveth the reins;" "JEHOVAH, thou possessest my reins;" "I am he that searcheth the reins." The puriticatory process is furthered by the small bodies lying upon the Kidneys, and called Supra-Renal Capsules. Rich in blood-vessels, they draw off from the Blood supply before the latter reaches the Kidneys all that Blood which is to be sent to the latter organs, and divert the rest back into the circulation. It is principally the purer blood they thus protect and transmit toward the Heart. This province is under the surveillance of chaste virgins, who anxiously watch lest the separation be in any way interfered with. (A. C. 5391.) Hence, 80. The Supra-Renal Capsules conserve the Pure Blood as well as the pure serum of the Red Blood.
PENTVILLE 1884
VI.
Mr. RAWLINS had exclaimed, "Thus ends my dream!" an exclamation that at other times he might have criticised as a poetic fiction. There was fiction in it at any rate, for the dream, so called, was by no means ended. From being fair it had grown dark-exceeding dark. He had not gone far from Pentville-he could not-but had stopped at a small near-by place, where he passed his time in aimless walking, or in his rooms holding an open book, whose pages he rarely turned. It was his summer vacation. He had gone to Pentville on a matter of business, and that settled, had intended to go on his summer pleasure travels, but this intention, as has been seen, was not carried out. But two weeks of his holiday now remained, and he had no desire to travel or seek amusement; he had no desire for anything but to sit alone and brood. One day, after the lapse of a week, he aroused himself with an emphatic, "This must stop! I am becoming foolish and morbid. I tried to win her and failed." It is difficult, perhaps, for most men to think in a connected manner. Thoughts, while hovering around a given theme, have a habit of darting off with spiritual rapidity on other subjects. His thoughts now flashed off somewhat in this manner: "I know the doctrine of Divine Providence. In my memory, at least, are a goodly stock of truths. A love of mine is frustrated. I become morbid and lead a foolish life. After this may I never condemn another's life, and glorying in the mere knowledge of truth, exult in the thought, 'I am better than you.' I hope I never have done so, and I pray God I never shall." Back came his thoughts to the theme. "I have tried to win her, and failed. Tried? Failed? Have I tried? Have I failed? I left the presence of her whom I regarded as a priceless jewel. Why? Because I thought she loved another. Why did I think so?" He rapidly ran over the reasons, and then, springing to his feet, "Dolt! What does all that prove? Nothing, absolutely nothing." He paced the floor with impatient strides. "Nearly all the troubles and jealousies between friends arise from a petty or imaginary cause, and a silly sense of the dignity of self prevents the frank word that can dispel the cloud. Is it possible that such is my case, and that instead of being a rational man I have for the past week been acting like a hero in a ten-cent novel. I don't know, but I begin to think that I have made a fool of myself." Perhaps he had. It is a very natural thing for men to do. They often do it. What would become of the average novel-writer if they did not? His stock in trade, as a rule, is misunderstandings. He selects one to his fancy. He dresses it delicately, gaudily, or darkly. Broadly stated, the average novel is: A Clarence, wild- eyed, wan, and desperate for love of dear little Flossie. She, pale and broken-hearted, for love of Clarence, let us hope. Let us sincerely hope so, for it may be she is low-spirited, because she sees that Clarence is making a fool of himself. One truth, frankly spoken, would destroy the average novel. So it would most quarrels in life. Why isn't it spoken? Here is a query instead of an answer. Isn't it that "I" is loved more than all else? The child says, "I sha'n't speak first." So does the adult. Mr. Rawlins determined his course and went to work at once. He gathered his traps together and vigorously put them into his traveling-bag. Vigorous packing seems to reduce the size of the bag. But a muscular arm accomplishes the same end that a deft band does in packing, and his bag soon closed with a snap on his portable property. Then he strode away toward the "depot." (Of course, he paid his hotel bill first. Let us not bother with petty details.) This rapid action had dispelled his morbidness. But on the cars as they rattled along toward Pentville came to his mind, "What if my fears were well grounded?" His mind was clearer now and to the doubt came the healthy reply, "I shall know the worst then and recover. If there is no worst, and my hopes are realized, I shall win the best this world has for me." It was after dark when he arrived and made his way through the familiar streets to the hotel. The landlord received him with something more than the welcome given a customer, and the motherly old landlady saw to it that he was not awakened for the half-past six breakfast, but was allowed to sleep late, which, by the way, he always enjoyed, and that a warm breakfast awaited him when he arose. A slight rain had fallen during the night, and when he went forth about nine o'clock, all nature looked clean and wholesome. As he leisurely walked he thought of what he should say when he met Julia. Then he wondered what she would say, and with this latter came the query: "If things are as I hope, hasn't she just cause for offense at my conduct?" This was so well grounded that it caused him to utter a formula against himself needless to repeat here. When near a street corner he glanced through some intervening shrubbery in a yard, and saw coming down the cross-street an obstinate-looking old gray horse drawing a phaeton and driven by one the sight of whom caused his heart to beat fast. She looked just the same. No a little paler and somewhat sad-the loveliest creature in the universe. He thought that-a very proper thing for him to do. Luckily, every man thinks that way some time. As the phaeton drew near he stepped into view and she saw him. Sam also saw him and stopped. Sam was the horse and was known among his large circle of acquaintances as "Sam," or "Old Sam," or "Collison's Sam." He had a will of his own and preferred standing in the shade to trotting. Mr. Rawlins lifted his hat, smiled, walked to the side of the phaeton, held out his hand, received hers, which, with a thrill, he thought was not so lifeless as when he last held it, and after all this said-" Good-morning," and she said the same with the addition, "I am glad to see you back again." How different the meeting was from the pictures he had seen of it. Those pictures had ranged from the effusion, "'Tis he!" "'Tis she!" to the humble and contrite on his side and the cold and haughty on hers. There was none of this, none of the "tempest tossed," none of the paint and glare of the stage. The reality was better, it was the simple welcome of a sweet, sensible girl. Did her face change any? It did, of course. A skillful analyzer of human expression could have detected several things. One of them reduced to the formula of chemists, might have been ".0012 triumph." Did she know that he must come back? Who knows? Certainly not he who pens these words. How could he, having but man's five senses. His next remark was, "Indeed I am glad to be here again." "I thought from what you said that your return was very uncertain." "It was; but very important business brings me back." Now in one sense this was a fib. In another sense it wasn't. In her mind "business" was a vague something that caused men to travel about in cars and live in hotels. Maybe she saw something else in the remark; if so, she showed no sign of it. "Well, how are all my friends? What is the news?" he next said. "There is no news that I have heard, and every one is well." "Has Mr. Hulin returned to town yet?" This was said with elaborate ease. "He did not intend to return; he has gone to the far West, and will live there in the future." She said this in a quiet tone and with downcast eyes. And now the truth flashed on Mr. Rawlins. His luckless rival had tried to win the fair girl and failed; he was a man of strong character, and his disbelief in anything beyond this life had caused his suit to be earnest, perhaps bitter. What he had taken for sorrow at Mr. Hulin's departure was really the weariness and reaction from a conflict. The word "conflict" may seem like an unsuitable one to use in such a sense, yet in many cases it is at this day more appropriate than "love." If the conflict is not before marriage, it is after, with those who deny the LORD. All this came to Mr. Rawlins in a moment, and it caused his heart to grow light and happy, yet with it came a sense of humiliation and contempt of self as he thought of his conduct. Still, it does no harm to a man to have his self-esteem humbled, and Mr. Rawlins was none the worse for the experience, unpalatable as it was to him. He made no comment on what he had heard of Mr. Hulin, and after some further conversation. Julia intimated that she must proceed on her way. Then he said, "Are you out for a morning drive?" "No, I am going down to Aunt Jane's. Maud is there and I am taking some things down for her; Aunt Jane's, you know, is our summer resort." "It must be a delightful place. Aren't you afraid to go alone?" "Oh! no, I often drive down there, and Sam would not run away with me, would you, Sam?" As Sam did not vouchsafe a reply to a question so absurd and that reflected on his character for steadiness, Mr. Rawlins said, "Beautiful morning for driving, isn't it?" "Yes, very beautiful." "Is it far down to ah!-Aunt Jane's?" "About three miles." "I do enjoy a drive in the fresh morning air. It sort of dissipates-" "The cares of business," said she, laughing. "Tell me, are you hinting for an invitation to accompany me?" "I have a suspicion that I am; in fact, to be candid, I am hinting as broadly as I can." "Why not have asked for it?" said she, with a fleeting sauciness. "Because I have been a-I mean I am-well 'just because."' "What a clear reason!" she replied; "I believe I will let you go. I remember there are two gates to open, and you may be of some use." "Name your own terms-open gates, hold the horse, carry bundles, anything-I accept them unconditionally," he replied as he stepped into the phaeton. He offered to take the reins, but she said, "No, I am taking you driving." With a sigh of content he leaned back on the cushion and replied, "I'm satisfied to be free from all care and burdens in life." "Oh! fie," said she. "Oh! why?" he answered, laughing at the rhyme from very lightness of heart. She gave her head a little toss as though to say, "Your question isn't worthy an answer," but on his repeating it she said, "It is a man's duty to assume the cares and burdens of life." "Not at all," he replied; "that is one of the 'old superstition' family." "Is it?" she answered, doubtfully. "Let us analyze the matter and see. We are in this world to perform uses. In an orderly life uses are loved. In a disorderly one they are made- cares and burdens, and then assumed. Hence it isn't our duty to assume the cares and burdens of life." - At this bit of reasoning Julia was silent for some moments, then with a slight smile she said, "I intend to contradict you." "Do you? In that case I must look after my lines of retreat. Well?" "We are all real bad, are we not?" she began. "Yes. The most of us," he assented, making a mental reservation of her. "Now, being bad, we regard our uses as burdens But then we can see that it is our duty to do them, even if we do not love them?" "Yes." "Then isn't it our duty to assume the cares and burdens?" "Consider me as utterly routed and in disastrous retreat," he replied. "Oh! no," she' answered. "I saw what you meant, only-" But here she 'was interrupted by a childish voice: "Julie! Julie! take me, won't you?" "Elsie, come back!" exclaimed her mother, trying to catch her, but Elsie, with the fleetness of nearly eight years (Mr. Rawlins had once guessed five, but he was a poor judge in some things), was not to be caught, and ran out of the yard and into the street. Julie stepped the horse and said, "Please let her come with us, Mrs. Sommers. We are only going down to Aunt Jane's." And with so skillful a driver there is no danger," added Mr. Rawlins. "Why, Mr. Rawlins!" replied the pale-faced Mrs. Sommers, recognizing him. "I'm glad to see you again. I thought you had left us." "Thank you," he replied. "You know the old adage about the bad penny. Elsie may come?" "Yes, if you are sure she will not annoy you." He lifted the little one, who stood with eagerly extended arms, into the phaeton, and after a few minutes Julia drove on. Now, whether it was because he objected to the constantly increasing load, or because the road was slightly down grade, and hence the pulling easy, Sam took it upon himself to break into a canter. Stop, Sam! you bad Sam!" exclaimed Julia, trying to check him; but Sam tossed his head defiantly and would not stop. Elsie, delighted, clapped her hands, and Mr. Rawlins, after watching Julia for a few moments with an amused look on his face, said: "Let us exchange. You take Elsie, and permit me to take the care and burden." The change was made and Sam at once sobered down to a dignified trot. Perhaps he did not like the violent exercise, or perhaps he had heard of drivers who, when a horse runs away, force them to run longer than they bargained for. He need not have feared the latter, for his new driver was not in the slightest hurry. With somewhat heightened color at this episode, Julia kissed Elsie, and Elsie, clasping her arms around her neck, declared she loved her "just ever so much." After this feminine proceeding, she turned to Mr. Rawlins and said: "I'se right glad to see you again." Indeed, dear, I'm delighted to hear you say so," he replied. Then, to Julia she said, "I used to call him Mis'ser B that was before we knowed each other real well." "Why, how did you get that name?" asked Julia. "I met him out in the field, over there," pointing in the direction, "and-and he talked ever so funny." Oh! come, Elsie-' funny,' you know." "Yes, real funny." "Well, perhaps I did," he replied, laughing. Then to Julia: "Elsie found me asleep one day, and when I awoke we had some conversation, in the course of which I ran across a theological problem and thought it out aloud, using, by way of illustration the terms, Mr. A. and Mr. B." And you said I was a Effin Queen." So I did." But I aint, though,"-this regretfully. "No, you are something better." What's better?" she asked, for she had great faith in fairies. Well, I think a little girl is better." The conversation, during the drive, was mostly of a light nature, for Mr. Rawlins' spirits were in an effervescent state, the reaction from his period of gloom. Julia was under no circumstances a "loud" young lady, either in voice or manners. (Pardon the "loud," for what expresses it so well?) In her was a bewitching, almost intangible, something-sauciness? piquancy?- there is no word for it, and to-day this something proved so charming that to Mr. Rawlins the three miles seemed less than one, and when Sam, of his own accord, turned into a green and shady lane, he stopped him and said, "Come, Sam, this won't do, we are not half there yet." But Sam was right, for they were there. As they neared the farm-house, Mr. Collison, Aunt Jane, Maud, several cousins, and two barking and frisking dogs came from various directions about the place to meet and welcome them. "Well, I declare I" was Maud's greeting to Mr. Rawlins. "Please don't," he replied, deprecatingly. Further interchange-of words between these two was prevented, or lost, by every one having something to say by way of welcome, and attempting to say it at once. Mr. Collison, brother of Julia's father, was a New Churchman, and the welcome given by him and his family to Mr. Rawlins was of that hearty character so often met with among the isolated ones. It had been Julia's intention to return at once, but this was scouted at, and so Sam was unhitched and without hesitation made his way to the stable, and as plainly as a horse could, demanded his dinner; in due time he received it, and his supper also, for the visitors stayed all day. The remainder of the morning was passed roaming over the farm, through the orchard, in the garden, or resting in the shade of the trees down by the "run," as the little stream that bordered the farm was called. As the day was warm all remained at the house after dinner, and the conversation turned on Church matters. During the course of this, Mr. Collison asked his guest, "What do you think are the prospects for the growth of the Pentville Society?" The question was an unwelcome one, but Mr. Rawlins replied: "I think the extinction of that Society is but a question of time." "What are your reasons?" "Because its members as a body do not recognize the LORD in the Writings." "I do not understand you." Mr. Rawlins closed his eyes a moment in thought and then asked: "Has the LORD made his Second Advent?" "Yes-that is to say-well, yes He has," was the somewhat hesitating reply. "When, where, and how?" Mr. Collison opened his mouth as though to reply, and then paused and looked at the questioner for a full minute. Then he exclaimed in a tone that seemed to have amazement in it. "I see what you mean it is an actual revelation to me. Why, the Writings themselves are the Second Advent. That Advent is the revelation of the internal sense of the Word, and where else is that revelation save in the Writings." "And being the internal sense, they are-" "Divine Truth!" After a moment Mr. Rawlins said: "You see now the reasons for my predictions about the Society in Pentville?" "Yes." "That Society, and it is but the type of many, is founded not on the acknowledgment of the LORD in His Second Coming, in the Writings, but on the idea that the Second Coming is a certain something, an influx; that is gradually raising mankind as a whole out of their evils. The idea so strongly dwelt on by many prominent men in the Church that the Second Coming of the LORD is a mighty influx of good and truth is a very mischievous one. It is the cause of that spurious charity which regards the Old Church as virtually a part of the New and that results in our young people drifting away, in too many cases, never to return." You mean by marriages?" Mr. Rawlins bowed. "But what are our young to do when none of their own faith are near?" With a slight motion of protest, he replied: "You know what the Writings say. You acknowledge that in them the Lord speaks to you. If our young people will hear and obey, isn't it reasonable to suppose that Divine Providence will guide their lives better than their own prudence can?" The sun had set and twilight had begun to gather when Mr. Rawlins, Julia, and Elsie, started on their return. All I' nature was peaceful and quiet. The faint chirp of insects or occasional noise borne from a distant farm-house but served to mark the quietness. The fields smelled of the fresh coolness of the falling dew, while here and there a star shone through the last faint trace of sunset. Elsie, tired of the day's excitements, had nestled in Julia a arms and had gone to sleep, and Julia, who had drown a light fleecy shawl around herself and the child was very quiet, so much so that Mr. Rawlins glanced at her to see if she too had not followed Elsie's example. With a faint smile she replied to his look: "No, I am not asleep. I was thinking." "May I share your thoughts?" he asked. I was thinking," she answered, "of the Society that my poor father has worked so hard for so many years to build up and of what you said this afternoon and the last Sunday night you were with us?"' "Did no one side with me that evening?" "I fear not, excepting Mr. Watkins." "Was he the only one?" "Yes." Then she added, after a moment's pause, The only one of importance." He also was silent a moment and then said: "Am right in hoping that you also were in sympathy with me?" They had now arrived at the foot of a long but not steep hill, and Sam, who had been soberly trotting along the road, at once availed himself of a horse's right to change his gait to a walk. What more was said as Sam, like the King of France, marched up the hill and then marched down again on the other side, must be inferred from a conversation that occurred fifteen years later. Scene: The public room of the Pentville House. Mr. Hulin and the old landlord sit with tilted chairs, their feet resting on the table that commercial men use when writing to "the firm." Mr. Hulin is revisiting the scenes of his youth, and the landlord has been giving him the history of the town and its people during his absence. A pause has occurred, and Mr. Hulin asks, "Whatever became of Mr. Collison, who used to keep store up-town, and that Swedenborgian Society?" "Collison and his wife are both dead," resumed the old narrator. "Fine man, he was; the town never had a better, and we miss him. Drumm's livin' up at the old place. His first wife died and he married a widow, and after Collison's death he joined the Baptist Church. At first he was a big man, sort o' like a converted Jew, you know; but he got to talkin' too much and I guess they told him he'd have to keep quiet or they'd put him out I guess he kept quiet, for they didn't put him out. Watkins rather got people down on him 'cause he wouldn't go to church. He died a couple of years ago. Poor old Watkins! me and my wife always thought a heap of him. Mrs. Dollneer and her husband moved out West and I don't know what became of them. Little Mr. Glimme got to seen' sperits and all sich, and I guess became one, anyhow, he was buried last year." "What has become of Mr. Collison's family?" asked Mr. Hulin. "Anna was engaged to be married, but died before the weddin', poor girl! Will married 'Tilda Maling, and is now livin' in his father's old house. They do say that she is boss there. Maud married Jack Winters, son of old Deacon Winters-you remember old Deacon Winters-and," here the old man laughed, "we had some right peart times just about then. Maud made Jack git baptized-Swedenborgians think a heap o' that, you know-and the Deacon got mad about it and his church people made lots of fuss; but Jack would do it, for he believes in Maud, and I guess he's about right there, for she manages him first-rate. They're livin' over in Eagleville." After this the landlord relapsed into silence, which Mr. Hulin broke by asking in the tone of one trying to recall something, "Let me see, wasn't there another daughter?" The landlord knew his story, but his serious American face did not change as he replied, "Yes, there was another named Julia. 'Bout the time you left a Mr. Rawlins stayed at my house some weeks; mebbe you remember him?" Mr. Hulin nodded. "Law bless you, me and my old wife just thought the world of him. Well, he was awfully in love with Julia. Everybody could see that. Once I felt powerfully sorry for him. I thought she wouldn't have him, he looked so down- hearted and went away; but he came back in a week, and I guess they made it up, for the next year they were married." "I hope she is well and happy," said Mr. Hulin, quietly. "She looked so, anyhow, when she and her husband were here last year to attend Elsie Sommers' weddin'. Her and Elsie were mighty fond of each other and Elsie I used to visit her, and"-here he laughed again "she got converted to the Swedenborgian Church, was baptized, and married a fine young chap. Mr. Sommers didn't mind the marryin' part, but I guess he didn't altogether like the other." Mr. Hulin took a cigar from his pocket, lit it, and smoked in a meditative manner for five minutes, and then said, "So the New Church Society of Pentville has ceased to exist." The landlord yawned and then replied, "Yes; it has clean gone out of existence."
Title Unspecified 1884
THE innumerable methods of making the word of God of none effect, of which a great part come under the class of Christian Biblical Criticism, are one of the most notable features of the disintegration of the dead Church. Here is another instance: Sir Lionel Playfair contributes to Good Words some of the reasons why the word "salt," as used in the Bible, often meant what is called petroleum nowadays. He says: "Many things become comprehensible if we take the generic term salt and apply it to petroleum and its residue, asphalt. Lot's wife, if converted into a pillar of common salt, would have been washed away by the first shower of rain; but a pillar of asphalt, even as a memorial of her, would have been an enduring monument and might have been seen by Josephus and his contemporary, Clement of Rome, both of whom declare they saw it."
Title Unspecified 1884
NEW CHURCH LIFE will be sent to any address six months on trial, for twenty-five cents. Sample copies will be furnished-free of charge upon application.
READING CALENDAR FOR 1884 CRITICISED W. C 1884
COMMUNICATED. EDITORS NEW CHURCH LIFE:-In a late number of the LIFE, I noticed a commendatory notice of the Reading Calendar for 1884. As a private Individual I have a word to say upon the other side. To come to the point, I do not like the Calendar for this year, for the reason that it purports to be a method for reading the Writings, while, practically, I believe the effect of it is rather to prevent reading than to encourage it. In the Calendar for 1883 it is stated that "The lessons are brief, giving time for thought, meditation, and prayer." And indeed they were brief, but still they provided a few verses in the Word both for the morning and the evening, and the morning and evening lessons in the Writings aggregated from two to three pages daily. Little as this was, still it involved evident progress, for the reader would average at least two volumes yearly. Now for the Calendar for the present year, and to begin with, I regret not having a copy now in my possession to cite from with exactness; but memory will serve for a general statement. It changes the division of the morning and evening readings to a single daily lesson. This I like, for it has been impossible for me (and doubtless so for many others) to find time in the morning to read more than a few verses in the Word. What I do not like is the cutting down of the quantity to almost nothing. Two or three pages of the Writings is certainly little enough, but what shall be said of reducing this down to about half a page per day, and this in a work like Heaven and Hell a greater part of which is narrative and very easy reading? I say half a page a day, but unless, I mistake, it is less-amounting only to some hundred and fifty pages in the year. For my own part, I really think it would be better to publish no Calendar at all than such a one as offered us this year. Of course, it will be answered in its defense "This is not intended to be all the daily doctrinal reading of an interested New Churchman." It is truly so to be hoped, but there is nothing to this effect stated in the Calendar, and there is a great deal of spiritual laziness in the Church. A man has often to shun this evil by compelling himself to read, especially where he has not been in the habit of reading the Writings as a daily duty. In such cases (and they are common) the Calendar which prescribes a daily half page as a plan for reading, will be highly appreciated, and the reader instead of being ashamed of his laziness will be rather encouraged in it, thinking that he has done all that the Calendar expects of him. It must become rather monotinous however, to spend a year in accomplishing less than half of one small book, and from simple lack of progress the wonder will be that he does not give up his reading altogether. Do not understand me as asserting that the 1884 plan will not carry one a good way if you give it time enough and the reader remains faithful. We all know of New Churchmen, that are busy men in the world too, who by the simple plan of systematically devoting to the Writings perhaps half an hour, or less, daily, have read several times over all such general works as A. C., A. R., A. E., T. C. R., H. H., C. L., D. L. W., D. P., F. L. D. and the smaller miscellaneous works, and such of these men us are not very aged will probably have the pleasure and profit of repeating these readings several times more while in the present world. As above stated, the 1884 method will carry the faithful reader forward. In fact, by actual computation, I find that he would cover the same ground once in seventy-nine years. This is comforting, but not highly stimulating, and there is good reason to think that but few of the readers would persevere to the end. It is to be presumed that there has been a demand for shorter lessons, or the remarkable change as shown in the 1884 Calendar would not have been made; but if there are persons in the Church who consider half a page of Heaven and Hell all they can accomplish daily, it should not be forgotten that there are others who differ from them, and I would suggest that next year a Calendar be also issued for this second class, arranged for lessons of say five pages. This is little enough where real interest exists, and a determination to make progress in the understanding of the Writings, and reading in such society would make the interest still stronger. I trust that others of your readers who consider five-page lessons as none too long will communicate their opinion to the LIFE. W. C.
HEBREW STUDIES E.S 1884
EDITORS NEW CHURCH LIFE:-As a contribution to your studies on the Hebrew language, which appeared in the LIFE from August to October, and which though apparently suspended, are, I hope, not ended, I offer this for consideration in connection with Arcana Coelestia, n, 4987, quoted on p. 149 of the LIFE for last year: "One often reads in a continuous text JEHOVAH said [ ] and JEHOVAH spake [ ] as in Exodus vi, 1: JEHOVAH said to Moses; and in v.2: GOD spake to Moses, as also vs. 10, 13, 18, 29, and elsewhere. This repetition signifies nothing else than something new beginning there, which nevertheless is to be annexed to the preceding. . . - It is to be known that the Word in its original tongue is without signs of termination [periods, colons, etc.], wherefore in place of them there were these expressions; and in place of the lesser terminations or distinctions [commas, semicolons, etc.], there was and [ ], wherefore this occurs so frequently-" A. C. 7191. Then follows a description of the language of the angels, us being intimately connected with this peculiarity of the Hebrew, which, as would appear from Arcana, n. 5578, is the ultimate correspondent of the feature of angelic speech described, for we read: "In the original tongue anciently the sense was not distinguished by signs, but the text was continuous, in imitation of heavenly speech, but in place of those signs there was and [ ] and also it was or it came to pass [ ]; hence it is that these words occur so often, and that it was signifies something new."-A. C. 5578. Hence we read further in Arcana, n. 7191: "Angelic speech is also continuous, with terminations, indeed, but the antecedents are there wonderfully connected with the consequents, for angelic ideas are very full of things, and innumerable things which are ineffable, and to man, while in the world, incomprehensible, hence the ends of preceding periods can be fully connected with the beginnings of the following periods, and so of many series one can be formed." It need, therefore, not surprise us that many chapters begin with and, or with and it came to pass, and that even entire books of the Word begin thus. Exodus, Leviticus, and each of the two books of Kings begin with [ ], Numbers begins with [ ], and Joshua, Judges, both books of Samuel, Ezekiel, and Jonah begin with [ ] E.S.
ORDER AND SUBORDINATION IN THE PRIESTHOOD JOHN WHITEHEAD 1884
III.
WE have already shown that the Writings teach that the New Church will have its Priesthood and teachings, its temples of worship, and also that order requires that there be degrees in the Priesthood in which there shall he order and subordination. The Priesthood is established to provide that things Divine may exist among the people, and there must also be order among the1 priests themselves, lest any of them from caprice or ignorance should sanction evils which are contrary to order, and thereby destroy it. This is guarded against by the appointment of superior and inferior governors, among whom there is subordination. The Priest 00 4 therefore, is arranged in degrees, and we are taught that perfection requires that there be three degrees of the Priesthood. Let us then investigate the nature of these degrees and the quality of the order and subordination in the Priesthood. There seems to be a great dread in the minds of some men in the Church of admitting this principle of subordination and order in the Priesthood. Visions of arbitrary dominion and Popery arise. Even with the Priests there is a tendency to desire equality in the Priesthood, and a fear lest some one rule over them. But if the Writings; teach that degrees, order, and subordination should exist in the Priesthood, the Church should acknowledge it, and also practically carry out the principle in its organic life. Concerning the just order, or true mode of subordination, we select the following from the Writings:
"The natural man ought to serve the spiritual, the spiritual the celestial, and the celestial the LORD. Such is the order of subordination."-A. C. 2782. "Has not man a head and a body which are joined together by the neck? Is there not a mind in the head, which wills and thinks, and power in the body, which performs and executes? There is not anything in the mind to which something in the body does not correspond, and that which corresponds may be called its embodiment; wherefore, while charity and faith are in the mind only, they are not embodied in the man."-T. C. R. 376. That charity and faith conduce nothing to man while they inhere only in one hemisphere of his body, that is, in his head, and are not made firm in works may appear from a thousand places in the Word"-T. C. R. 376. "Those three loves when they are rightly subordinated perfect man; but when they are not rightly subordinated, they pervert and invert him. In the first place, something will be said concerning the subordination of those three universal loves, which ale the love of heaven, the love of world, and the love of self; and afterward concerning the influx and insertion of one into the other; and lastly, concerning the state of man according to subordination. These three loves, in relation to each other, are like the three regions of the body, the highest of which is the head, the middle is the breast with the belly, and the knees, the feet, and the soles of the feet make the third. When the love of heaven makes the head, the love of the world makes the breast with the belly, and the love of self, the feet with the soles of the feet, then man is in a perfect state according to creation; since then the two inferior loves are subservient to the highest; as the body and all its parts to the head. When, therefore, the love of heaven makes the head, it then flows into the love of the world, which is principally the love of riches, and by these it does uses, and mediately through this into the love of self, which is principally the love of dignities, and by these it does uses; so those three loves breathe uses from the influx of one into the other. Who does not comprehend that when man, from spiritual love, which is from the LORD, and is what is meant by the hove of heaven, wills to do uses, the natural man does them by his riches and by his other goods, and the sensual man in his own function, and that it is his honor to produce them? Who also does not comprehend that all the works which a man does with his body are done according to the state of his mind in the head and that, if the mind is in the love of uses, the body, by means of its members, effects them? And this is done because the will and the understanding, in their principles, are in the head, and in their derivatives in the body, like will in deeds, and thought in speech. . . .No man of sound reason can condemn riches, for they are in the body of the community like the blood in man; nor can he condemn the honors annexed to offices and functions, for they are the hands of the king and the pillars of society, provided their natural and sensual loves are subordinate to spiritual love. There are also administrations in heaven, and dignities annexed to them; but those who are employed in the love nothing more than to do uses, because they are spiritual."-T. C. R. 403. "As to the new will, this is above the old will in the spiritual region (of the mind), and in like manner the new understanding this with that, and that with this; in that region they join the selves together, conjointly look into the old or natural will and understanding, and dispose all things there to compliance and obedience. The LORD through heaven governs those things which are of the world with the regenerate man. The higher or spiritual region of the human mind is also heaven in miniature, wherefore, man was called by the ancients a microcosm, or little world, and also he may be called a microuranos, or little heaven."-T. C. R. 604. "The three heavens . . . . and the three degrees of the mind are like the head, body, and feet iii man; the highest heaven makes the head, the middle makes the body, and the last makes the feet; for the whole heaven in the sight of the LORD is one man."-T. C. R. 608. "Without distinct order in the mind or spirit of man, and unless the whole of it depended on the will and understanding, what could it be but a confused and undigested something? What would an empire or house be without order? What would a kingdom, state, or house be unless some one in each should act as supreme?"-T. C. R. 678. "What is order without distinction? And what is distinction without indications? And what are indications without signs by which the qualities are known, for without notice of the qualities, order is not known as order? The signs or signatures in empires and kingdoms are titles of dignities and the rights of administration annexed to them, thence are subordinations, by means of which all are arranged together as into one. In this manner a king exercises, according to order, his regal power distributed among many, from which a kingdom becomes a kingdom. It is similar in very many other things; as in armies, what would their valor be unless they were distinguished in an orderly manner into phalanxes, these into cohorts, and these into companies, and subordinate leaders were set over each, and over all one who is supreme. And what would these arrangements he without signs which are called standards, which indicate in what station every one should be. By such means all act in battles as one, and without them they would rush against the enemy like troops of dogs with open mouths howling and with empty fury; and then all without strength would be cut in pieces by the enemy arranged in the proper order of battle; for what can the divided do against the united?"-T. C. R. 680.
From the above passage, it is manifest that the arrangement of the degrees of the Priesthood must be like the head, trunk, and extremities in man, and one degree' must be subordinate to another. To the various degrees, titles of dignity ought to be given to designate their functions and distinguish them from each other. Also, to the different degrees offices, functions, and powers corresponding with the degree ought to be given, for
"What is the name of being a king, or duke, or consul, or bishop, without the office which adheres to the name, but vanity?" -T. C. R. 682.
The Writings throughout constantly teach the absolute necessity of order in all things, that they may be, and exist. God himself is Order. He is Substance itself, and from Him are all substances and forms, and thus all order.-T. C. R. 53. The Omnipotence of God, as well in the universal, as in all and every part of it, proceeds and operates according to the laws of His order. -T. C. R. 55-58. "Man is so far in power against evil and falsity from the Divine Omnipotence, and so far in wisdom concerning good and truth from the Divine Omniscience, and so far in God from the Divine Omnipresence as he lives according to Divine Order." -T. C. R. 68-70. "Omnipotence, Omniscience, and Omnipresence belong to the Divine Wisdom from time Divine Love. Love flows into wisdom and resides in it as a king in his kingdom, or as a master in his house, and relinquishes all the government of justice to its judgment. . . . All the government of love is left to its wisdom."-T. C. R. 50. "Now because man was created a form of Divine Order, God is in him; and so far as line lives according to Divine Order, fully: but if he does not live according to Divine Order, still God is in him, but in the highest parts, and gives him the power to understand truth and to will good .... In those things which are contrary to order, which are such only as are out of the inmost God is Omnipresent by a continual effort to bring them back to order. Wherefore so far as men allows himself to be brought back to order, so far God is Omnipresent in the whole of him; consequently so far God is in him and line in God."-T. C. R. 70. "It is a law of order that man should purify himself from sins by his own exertion and power, and not stand still in a belief of his inability, and expect God to wash away his sins immediately." -T. C. R. 71.
The LORD established the Church and reduced the heavens to order by the Divine Truth of the Word combating.-T. C. R. 86-87. It is a Law of Order that man should prepare himself to receive the LORD. -T. C. R. 89. The hells are to be subjugated before a new angelic heaven can be formed, and this must first be formed before the New Church can be instituted on the earth (115). Faith is perfected according to the abundance and coherence of truths.-T. C. R. 352-3.
"The primary of order is, that man may be an image of God, consequently, for him to be perfecting in love and wisdom, and so to become that image more and more; God is continually working this in man, but in the absence of free will in spiritual things, by which man can turn to God, and conjoin himself within Him in turn, this would be in vain, because it would be impossible."-T. C. R. 500 502. "The LORD acts, and man acts from the LORD, for the active of the LORD is in the passive of man; wherefore, the power of acting well is from the LORD, and thence the will of acting is, as it were, man's, because he is in free agency, from which he can act together with the LORD, and thus conjoin himself; and he can act from the power of hell, which is without, and thus separate himself. The action of man, concordant with the action of the LORD, is what is here meant by co-operation."-T. C. R. 576.
From these things we can see that God is Order itself. By His Order he has Omnipotence, Omniscience, and Omnipresence. The power of man to understand truth, and to will and do good, is also from His Divine Order. - So likewise all the power of the Church to reform and regenerate men is from that Order, and is received in proportion as the Divine Truth is received and appropriated by the Church. We are also taught that all power resides in ultimates. The Church has its ultimates, its forms and ceremonies, its uses and functions, its constitutions and laws, and all these ought to We true ultimates, formed from the Divine Truth of the Word, and not from the self-intelligence of men, and then in the very ultimate will rest the Divine Power, and the Church will be more fully able to perform its uses aright. The Church is the LORD'S kingdom on earth; in it there must be order. This order must be adopted from the Divine Word and the Writings. The principles of order must be drawn thence, and be rationally seen and adopted. For the LORD dwells in that which is His own, with man. So in the New Church, we do not want rules and laws of order, governing the administration of the things of the Church, drawn from the Old Church, from the government of countries on earth, or from the self-derived intelligence of man, but from the LORD, for the world is in disorder, but the LORD is Order, and from Him comes all order in heaven and on earth. The Church is a man in the human form. It has this form from its functions and uses. These uses are of various degrees. There must be offices and officers to perform these functions. Men must be introduced into the offices; and these offices and functions being in the human form, the relation of the officers holding them must also be as the various organs in a perfect human body. There must be a head, a trunk, and extremities. There must be active uses to give life and vitality to the body. If the uses languish from lack of support or from imperfect performance of them the body sickens. If false ideas and evil practices enter, they will have an injurious effect on the body. The body of the Church, like the body of man, is subject to diseases. It needs care and sustenance; it needs food and clothing; it needs to be united and act as one; it needs influx of life and vitality from the LORD; and Laws of Order govern all these things, and as the Church learns these laws and embodies them in its organic life, it will prosper in its usefulness; but if it disobeys, then evils will surely follow. Among the laws governing the Church are the principles that the administration of ecclesiastical affairs belongs to the clergy, and that among the clergy there ought to be order and subordination. But the authority and power of the higher degrees is not to be exercised arbitrarily. The lower degrees are servants to the higher in one sense, but they are not slaves. The lower is not to be commanded as a master does a slave, but the order of subordination as it exists in the heavens and in the human body must become the order of subordination in the Church. The will of the higher officer is not to be imposed on the lower without his consent and approval. The will of the higher officer is not to be regarded as the law, for such a government would be no better than the Papacy or the government of a despot; and no real progress could be made in the establishment of the Church, even though the will of the higher might be just and in agreement with the Divine Law. When a thing is accepted as the law because one in authority declares it, that does not enter into the internal man but remains in the external; but when a thing is accepted because it is seen to be true and in agreement with the Divine Law, and is thus received freely and rationally, then it enters the internal man and remains. In the New Church we must not abide in the faith of human authority; we must cultivate our freedom and rationality to the fullest extent, but this freedom and rationality; do not abrogate the law of subordination, for even in the heavens, where freedom and rationality attain their highest development, subordinations abound. One principle that must be kept in mind in studying the laws of subordination is the doctrine that man acts as of himself; for this has an important bearing on the question before us.
"If life alone acted, and man did not co-operate as of himself, he would not be able to think any more than a stock, or than a temple when a minister is preaching."-T. C. R. 577. "Man thinks and wills as of himself and this as of himself is the reciprocal of conjunction, for conjunction without a reciprocal is not possible; as there can be no conjunction of what is active with what is passive without adaptation or application. God alone sets and man suffers himself to be acted upon, and co-operates in all appearance as of himself although inwardly from God."-T. C. R. 688. "Influx adapts itself to efflux, and so does the understanding from above to the degree of the liberty of speaking and acting out the thoughts."- T. C. R. 814. "The activity with man does not proceed from the soul through the body, but out of the body from the soul."-T. C. R. 188.
From these things we can see the importance of securing as much liberty of thinking, speaking, and acting out the thoughts as is possible, for thus and only thus will the Church progress. Every one in the Priesthood must act as of himself. The function in which he is must be performed by him as of himself. He must use the rationality and judgment which he possesses to the best of his ability and the authority of the higher over him should not attempt to destroy this. All provisions against the abuse of this freedom should be governed by laws. The laws of the various functions and the relation of one degree to another ought to be formulated and enacted so that all shall know the law and thus be able to live according to it. But if the will of the higher is law without it being formulated in statutes and judgments, one may transgress the law without knowing it. The law also would thus vary and be subject to the prejudices, passions, and feelings of man, nor would the higher act according to the law, for we are taught that: "The royalty consists in administering and in judging from justice, according to the laws of the realm. The king who considers the laws as superior to himself is wise; but the king who considers himself as superior to the laws is not wise. The king who regards the laws as above himself, places the royalty in the law and submits to its dominion; he knows that the law is justice, and that all justice which is really such is Divine. But he who considers himself as above the law places the royalty in himself, and either believes himself to be the law, or the law, which is justice to be derived from himself; hence he arrogates to himself that which is Divine, and to which, at the same time, he ought to be in subjection." "The law, which is justice, ought to be enacted in the realm by persons well skilled in legislation, men of wisdom who fear and both the king and his subjects ought afterward to live according to it" "The king who is vested with absolute power, and who believes that his subjects are such slaves that he has a right to their possessions and lives, and exercises it, is not a king but a tyrant." "The king ought to be obeyed according to the laws of the realm, and by no means to be injured by word and deed; for on this depends the public security."-H. D. 321-325.
Can we doubt that these same principles apply to the government of the Church? Ought not the laws and rules governing the functions of the Priesthood be formulated, and then all should act according to them? These principles and rules ought also to be drawn from the Word and Doctrine and not from the self-intelligence of man. When this is done we need not fear the dominion of the higher over the lower. Another thing to be borne in mind is that the Church is not the private property of any man or set of men, priests or laymen. The Church on earth is the LORD'S and the fullness thereof, the world and they that dwell therein. The affairs of the Church are to be managed by its officers as servants of the LORD. Those at the head of affairs must not order the subordinates to do things as a man in his business commands his hired servants. But the laws of order governing subordinations in the heavens, must be learned and applied to the Church. Of these laws we read: "The natural man in respect to the rational or, what is the same thing, the external man in respect to the internal, is like an administrator in a house (n. 1795); all things which are in man are circumstanced like one house, that is, like one family, in that there is one who fulfills the office of head of the family, and who fulfills the offices of servants; the rational mind is what disposes all things as head of the family, and arranges them in order by influx into the natural mind; but it is the natural mind which ministers and administers; and inasmuch as the natural mind is distinct from the rational mind, and in a degree beneath it, and acts also from a certain principle proper to itself, it is called respectively the elder servant of the house, and is said to administer in all things which are therein."-A. C. 3020. "The human soul, because it is a superior spiritual substance, receives influx immediately from God; but the human mind, because it is an inferior spiritual substance, receives influx from God mediately through the spiritual world, and the body because it is from the substances of nature which are called matters, receives influx from God mediately through the natural world."-Influx 8. "In the heavens it is not ordered or commanded to any one, but thought is communicated, and according to this the other acts freely. Communication of thought with the desire that he wishes something should be done is influx, and on the part of the recipient is perception; wherefore to command also signifies perception (n. 3661-3682). Moreover, in heaven they not only think but also speak among themselves, but concerning those things which are of wisdom, but in their discourse there is not anything of command to another, for no one wishes to be lord, and thus to regard another as a servant, but every one wishes to minister to and serve another; thence it is manifest what is the quality of the form of government in the heavens; that form is described by the LORD in Matthew. Not so shall it be among you, but every one who wishes to be great among you let him be your minister, and he who wishes to be first let him be your servant."-A. C. 5732. "In hell as well as in heaven there is a form of government, viz.: there are sovereignties and there are subordinations, without which society would not cohere together; but in heaven the subordinations are altogether different from the subordinations in hell. In heaven all are as equals, for one loves another as a brother loves a brother; nevertheless, one prefers another to himself as he excels in intelligence and wisdom. The love of good and truth itself produces this effect, that every one as it were of himself subordinates himself to those who are in the wisdom of good and in the intelligence of truth more than themselves. But subordinations in hell are of imperiousness and thence of severity; for he who is imperious is severe toward those who are not constantly at his beck, for every one holds another for an enemy, yet outwardly for a friend for the sake of leaguing together against the violence of others. The leaguing together is like that of robbers. The who are subordinate continually aspire at dominion, and also break all bounds to attain it. In this case the state there is lamentable, for then follow seventies and cruelties. This happens periodically."-A. C. 7773.
From these things we learn the nature of command and of subordinations in heaven. Every one is left in great freedom in the position which he holds. One does not domineer over or command another, but simply communicates his thought and desire that something needs doing, and the other, using his freedom and rationality, considers this and acts according to his perceptions and judgment. So it ought to be in the Priesthood of the New Church. The degrees of the Priesthood ought also to be well terminated or they will be like the perforated baskets on the head of Pharaoh's baker. One degree ought not to officiously meddle with the affairs of another, but each perform its own distinct uses, for these degrees are situated with respect to each other like the degrees of the heavens and the head, trunk, and extremities in man, and the communication between them ought to be governed by the same laws-by the laws of influx and reception. "There is not communication of one heaven with another but influx; communication by correspondence is what is called influx."-H. H. 207. "Because the conjunction of the heavens by influx is from the LORD alone, therefore the greatest precaution is taken that no angel of a superior heaven may look down into a society of an inferior one, and speak with any one there; as soon as this is done the angel is deprived of his intelligence and wisdom. Every angel has three- degrees of life, as there are three degrees of heaven, to those who are of the inmost heaven the third or in most degree is open, and the second and first are closed. To those who are in the middle heaven, the second degree is open and the first and third are nosed. And to those who are in the last heaven the first degree is open and the second and third are closed. As soon, therefore as an angel of the third heaven looks down' into a society of the second and speaks with any one- there his third degree is closed; which being closed he is deprived of his wisdom, for his wisdom resides in the third degree and he has none in the second and first."-H. H. 208-209. JOHN WHITEHEAD,
Title Unspecified 1884
NEW CHURCH LIFE. A MONTHLY JOURNAL
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NOTES. THE Closing Exercises of the Boston Theological School were held May 14th.
OBITUARY 1884
-At Scranton, Pa., March 15th, 1884, Mrs. EUNICE J. DOTY, in the 81st year of her age.
Title Unspecified 1884
THE REV. O. L. BARLER has resigned his position as Superintendent of the Girls' School of the Urbana University, and the James Mansion is for rent.
OBITUARY 1884
-At Wallingford, Pa,, May 8th, 1884; Miss HATTIE A. THOMAS, daughter of the late Rebecca D. Thomas, in the 44th year of her age.
Title Unspecified 1884
THE Closing Exercises of the Schools of the Academy of the New Church will be held June 13th at the School Room on Cherry Street above Twentieth. The morning will be devoted to the Preparatory Department and the evening to the Theological School.
Title Unspecified 1884
ON the 26th of April, 1884, a number of the members of the German New Church Society, of New York, who, after careful reflection, considered it best to separate from the said Society, met, organized, and founded the First German New Church Society, of Brooklyn. Mr. A. Klein was elected President, Mr. F. Muhler, Secretary, Mr. John Czerny, Treasurer. The members of the Society number seventeen; the Sabbath School, twenty-two. Services are held at the hall, corner of South Third and Fourth Streets.
Title Unspecified 1884
THE original portrait of Swedenborg, formerly the property of the Central Convention and left by that body in charge of Trustees to be held until a New Church School should be established in the Middle States, has been, by the action of the surviving trustee, placed in the hands of the Academy of the New Church as its proper owner. This portrait, through carelessness misapprehension on the part of the heirs of the custodian, had been sent to the Urbana University some years ago, where it remained until the present action was taken.
Title Unspecified 1884
FROM statistics collected by the Rev. Frank Sewall, it appears that there are in the United States five Societies that use the Ministerial Robe, viz., Society of the Advent of Philadelphia, Glendale, Boston, Highlands, Pittsburgh, Boston; out of sixty-one Societies, eighteen use the Boston Edition the Book of Worship, eight the New York Edition, eight the Psalter Edition., ten the Philadelphia Liturgy, two the Prayer Book and Hymnal, eight the old Convention Liturgy, four the German Liturgy; eight Societies celebrate the 19th of June; eight Societies use unfermented must at the Holy Supper.
Title Unspecified 1884
THE American New Church Sabbath School Association held its Seventeenth Annual Meeting in the Sunday School Room of the Temple, corner Twenty-second and Chestnut Streets, Philadelphia, May 28th, 1884. Mr. Wm. McGeorge, of Philadelphia, presided. Representatives from fifteen different States were present . . . . After a plan of lessons for the ensuing year had been submitted, Mr. F. A. Dewson, of Massachusetts, gave a statement of the work of the Committee on Graded Manuals, and presented for the approbation of the Association some small books prepared for the use of Sunday Schools. These books were I, Bible Series, II, Doctrinal Series. A lively discussion upon the subject of the report ensued, in which nearly as many different views were presented as there were members. One speaker thought that we must not teach the Doctrines to children, and that doctrinal teaching was the cause of our younger generation leaving the Church. At last resolutions were adopted recommending the Manuals for use in schools and families, and providing that a circular in their behalf should be sent to Sunday Schools and Pastors. Mr. W. McGeorge wan reelected President, Mr. W. Goddard Jr. wins elected Vice-President, and Mr. W. H. Mayhew, Secretary.
Title Unspecified 1884
THE General Church of Pennsylvania met Saturday May 24th, in Philadelphia. There were present: Ministers, the Re. Messrs. Hibbard, Tafel, Pendleton, Burnham, Bostock, Whitehead, Schreck, Czerny; Delegates and Visitors, from Philadelphia, Darby, and Pittsburgh. The appointment (by-the Bishop) of the Rev. J. R. Hibbard as Coadjutor or Assistant of the Bishop, was unanimously confirmed. From the reports of the councils of the Clergy an d of the Laity, it appeared that the gross expenditures during the year amounted to $975, the greater part of which was for missionary work; that the Rev. A. Czerny had been constantly employed in the Western District since November; that Dr. Hibbard had made several tours through the State, devoting especial attention to the Eastern District; that two new Societies had been organized, one in Renovo with seven members, and one in Erie County with eighteen members, Applications from twenty-nine persons for individual membership in the General Church were read, and on vote the applications were unanimously granted. In the afternoon, Mr. Koethen, of Pittsburgh, addressed the meeting on the new Order of the General Church, stating the objections of some of the members of the Pittsburgh Society. Mr. Koethen was listened to with marked attention, and after some discussion of the subject the Council of the Clergy and the Laity were directed to consider the objections of the Pittsburgh Society and of others, and to confer with them. On Sunday, May 25th, the Rev. Dr. Hibbard preached in the Temple of the Society of the Advent in the morning, and the Rev. Eugene J. E. Schreck in the evening.
Title Unspecified 1884
THE corner-stone of a new House of Worship for the New Church Society at Leeds, England, was laid on Wednesday afternoon, May 7th. The new building and site will cost two thousand three hundred pounds, and will accommodate two hundred and forty persons. It is to be built of stone, and in the Gothic style of architecture.
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EDITORIAL NOTES Editor 1884
NEW CHURCH LIFE
PHILADELPHIA, JULY 1884
Vol. IV. On the Nineteenth of June, 1770, thirteen years after the Last Judgment; the LORD called together His Twelve Disciples who followed Him in the world and sent them throughout the whole Spiritual World to preach The good-tidings that the LORD GOD JESUS CHRIST reigneth (T. C. R. 4, 108, 791). The Nineteenth of June is thus the anniversary of the establishment of the New Church, and as such has been celebrated of late in various parts of the country. We believe that, like Christmas,-the anniversary of the LORD'S First Coming-this day will in time come to be celebrated by the men of the Church everywhere.
Title Unspecified 1884
THE articles which appeared from time to time in the LIFE and elsewhere on Education and on the various arts and sciences in the light of the Heavenly Doctrines ought to leave no 'doubt in the mind of any rational man of the necessity of establishing distinctively New Church schools, in which the children of the Church may receive true and wholesome instruction from New Church teachers and according to New Church methods from the beginning to the end of their school life. We especially recommend to the attention of our readers the article on "Universals and General Facts in Physiology," the conclusion of which we publish this month. From this essay all, even those who have not made Physiology a special study, can realize something of the great gulf between the New Church and the Old, even in matters of science.
Title Unspecified 1884
FICTION was the first mode of literary composition; the wisdom of the ancients was embodied in fictitious narratives, all other styles being considered dull and spiritless. Even at this day truths are sometimes expressed and lessons taught in a most impressive and vivid manner in stories. Fiction, we may be sure, will be an important part of the future literature of the Church. But it will be New Church fiction, both in substance and form, and will thus be very different indeed from the fiction of to-day, which for the most part is false within and without and does great harm. . . . Little has been done to develop a New Church literature of any kind, and perhaps less has been done in this direction than in others. But still something has been done; a beginning has been made. . . . Three stories have thus far been published in the LIFE which seem to have met with a favorable reception and to have been of use to many. The present number contains the first part of a new story entitled, "A Waif;" which will continue through the remainder of the volume.
Title Unspecified 1884
IN education, two things must be considered: First, what to teach; second, how to teach. In both of these particulars must the New Church make a new start. The great danger is that only one of these two things will be regarded; that if we undertake to reconstruct the materials of education, to build up New Church science and art, we will use Old Church methods in communicating the results of our labors; or, if we have made some progress in developing new methods of instruction, that we will forget that not half the work is done, and will perhaps use our new educational tools for teaching falsities, or at least neglect sufficiently to search the Writings for the materials of education. New Church teachers need never be troubled for lack of work; they have indefinite possibilities of work before them. The New Church can acknowledge no authority, no standard but the Writings. It cannot rest in the so-called "authorities" and "standards" of the world; it cannot depend upon text-books or dictionaries (big or little). The New Church must go beyond them all, to the sources of things. Nor can the Church follow, be it ever so far off, the "authorities" in educational methods; it cannot go to them as a learner, except with the utmost caution, or take an affirmative stand toward them. They are of the Old Church and of the New Age. Everything, facts and theories, the what and the how, must be weighed, and investigated in the light of truth; nothing must be taken for granted. Let us move surely, even if we move slowly.
Title Unspecified 1884
DISREGARDING the doctrine that the Christian Church has become desolate, and that Christianity can henceforth develop freely only in the New or Truly Christian Church, many who claim to receive the Doctrines, pertinaciously cling to certain statements which appear to favor their view that new life is pouring into the various Old Church bodies, and that the external New Church is only a temporary permission to aid this resuscitation of the dead. One of these statements, which has been quoted of late, was made by certain angels to whom Swedenborg related the many and important revelations the LORD was making through him. When he told them that the science of correspondences was thus revealed, "the angels greatly rejoiced that it had pleased the LORD to reveal this great arcanum which had lain so deeply hid for some thousands of years; and they said that this was for the end that the Christian Church which is founded upon the Word, and is now at its end, may again revive and draw breath through heaven from the LORD."- C. L. 532, T. C. R. 846. This does not mean that the Old Church organizations will "revive and draw breath through heaven from the LORD," for they do not constitute the Christian Church to which the angels referred; the Doctrines distinctly declare that "the Christian Church, as it is in itself now first begins; the former Church was Christian only as to name, but not in the thing and essence," T. C. R. 668; and again, "Christianity ere this was not, except, as to name; and with a few there was some shadow of it."-T. C. R. 700. If, therefore, we are taught that the Christian Church is to "revive and draw breath through heaven from the LORD," we must evidently understand it in this sense. The foundation of the Christian Church was laid at the LORD'S First Coming, and the temple is now at His Second Coming beginning to be reared on it; the former structures of human intelligence, taking the form of the Roman Catholic, or of any of the Protestant religions, were in the light of heaven but mere heaps of rubbish with which the true Christian Church has nothing in common. This view of the doctrine is taught in the True Christian Religion, n. 674. "The Christian Church was founded by the LORD when He was in the world, and is now for the first time being built up by Him."
SERMON Rev. G. N. SMITH 1884
The light of the body is the eye. If, therefore, thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is that darkness?"-Matt. vi, 22, 23. There is but one way in which we can understand these words, and that is representatively or spiritually. The most determined literalist must admit that here at least there is something more than the mere letter, that these words of the LORD, at least, are "spirit and life." Nor can there be any mistaking the general import of the spiritual sense which is designed to be conveyed, nor of the law by which the letter is made to convey it. It is evident that the state of the understanding regarding the receptivity of truth is the subject treated of, and that it is set forth under the figures of the corresponding bodily image, the sight of the bodily eye. The correspondence of the external to the internal is the law here employed; the most appropriate and effective way the LORD could employ to convey His truth, that of its living, visible images. The body is here put for the man, because the man is seen in the body, and only there. The body to the natural sight appears as the man. It is indeed the outward visible image and form of the man. The man is in it, and all that we can see of him must be seen in it. For though the body is not the man, but only a coming of dead material molded in his image; though the man is not the body, but a living human form of organized loves and intelligences within the body, yet all that the body is and has is given it by the living forms of the man, and, therefore, it must exactly correspond to them in all particulars and so present before us in bodily form the man, where we can see him and know him. The living essences that make the very being of the man himself we cannot see nor feel nor reach in any tangible way. We cannot see nor touch a living love or thought, nor, therefore, the living, conscious being that is made up of them. But when they have organized themselves in visible, tangible shapes, then we can reach them, see them, feel them, and learn of them. And thus we practically accept the situation, and seek and find our knowledge of men through their bodily images. And all men by every word and act toward one another, assuming that they see; hear, and touch them, knowing well that no one ever saw the man himself but only his body, continually admit in a most practical manner the fact and law of symbolisms and correspondences which puts the sign for the thing signified-the body for the man. They most conclusively establish our right to understand the Scripture references to the body to mean the man. So of the references to the eye and its light. By the same law we not only may, but must understand the mental vision of the man and the spiritual light in which he sees to be the real things meant. The merely natural and, material sense in which the light of the body is the material eye, is not nearly so livingly true as that higher mental and spiritual one, in which the understanding is the light of the mind and heart. Not so truly is the material eye a window to enlighten what is within, as is the understanding of truth: just as material light is not so truly light as is the living light of truth. The understanding is the window of the soul in a true and living sense in which the material eye cannot be; for it opens to the soul the only means of entrance of the light of life. It opens to the light of that glorious Sun of Righteousness in whose "light we shall see light." And "that is the true light which lighteth every man that cometh into the world." With this true heavenly light fully admitted into the soul, it becomes full of a more true and blessed illumination than ever filled the natural body from the purest and clearest natural sight. All who have experienced anything of it can testify that the blessedness of the mind rejoicing in its living light as far excels that of the body in the fullest enjoyment of earthly vision as heaven is above earth. So when the light of truth is shut out by an understanding closed to its reception, more sad and dark is that state than could ever be the loss of natural sight. "If the light that is in thee be darkness, how great is that darkness?" With the two conditions here described are adjoined their causes. The eye single makes the whole body full of light. The eye evil, makes it full of darkness. The "single eye," or as it may be rendered, "simple," or opposite of complex, designates that state of the life in which the understanding acts harmoniously with itself and with true loves in the will in the reception of good and heavenly principles. The result of such a state is clearness of mental vision, a high degree of spiritual intelligence which is represented by the whole body being full of light. The spiritual sight, no less than the natural, must be unitary and undivided in order to insure clearness of vision. That is, the will must not hinder the understanding from seeing the truth. The two eyes, it is well known, form on the sensorium one visual impression, and must do so in order that there may be any correct vision. To all practical intents, the natural sight must be as if it were a single one. The two eyes must act as a single eye so completely that their images shall blend into one. Otherwise, both images standing out separately, destroy or deform each other and there is no true vision. As all things of the body correspond to all things of the mind, this should remind us of the like fact regarding the understanding. It has also its two ways in which it looks. It is a double organ like the eyes, having its right and left, or its affectional and its intellectual aspects. We are conscious of this fact if we once think of it. For we well know that we are able to think in two directions, in the direction of things that we love, and in the direction of things that we know are true and right. We know very well that these two directions of our thought by no means correspond. We often see things that we love lying in a very different direction from that in which those lie which we see to be right. Our moral eyes often wage more cross purposes with each other than the most strabismic or "cross" natural eyes ever can. And great as is the blemish and deformity of the natural defect, giving, as is proverbially recognized, a sinister aspect to the countenance, and distorting and marring all the clearness of natural vision, still more so is it in the spiritual. And if natural derangements, and often serious internal disturbances, be indicated by the one, still more surely are serious spiritual derangements indicated by the other. It is a certain indication that the life's functions are diseased with evil and falsity, to find that the thoughts which loves and feelings inspire do not agree with those which the faith and conscience and the knowledge of truth and right inspire. The two were designed to coincide as perfectly as the images of the two eyes. And they were designed, so coinciding, like the images of the two eyes, to give fullness, roundness, and lifelikeness to the vision of the united mind and the heart. As natural objects seen by one eye alone seem fiat and lifeless, and lack the fullness and roundness that full vision gives them (as we see illustrated most fully in the stereoscope), so much more do the objects of the mental world need the two eyes of the mind to bring them out in all their fullness of life and beauty. If we see them only in the light of the thoughts in which the cold, hard intellect shows them, they seem, more than any natural objects ever do, fiat and hard and lifeless. So in the light of mere feeling, how little can we gain of the elements of clear, intelligent views of truth. But let there be thrown upon the mental "chamber of imagery" the united light of the clear intellectual thought, and of the warmer and softer affectional thought, and how clear and warm and living and beautiful do all things seem to us! This is truly to be "full of light." To see everything, not merely in the light of stern, repellant duty, but also in the light of warm, receptive, delighted love, is to see things in the bright and blessed light of heavenly vision. Any defect of this full light of heaven is from an evil somewhere in the life, obscuring the mental and spiritual vision. It is from an evil eye. The great prolific cause of perverted and darkened spiritual vision is evil loves in the natural will. "The wish is the father of the thought." And when men think pervertedly, it is usually because they love pervertedly. Falsity is always the child of evil. It may itself be the parent of numerous evils in its turn. But that none the less makes it in the first place of evil origin. It is the first-born child of evil. The first thing that an evil desire begins to do is to think about its objects in a wrong and perverse manner. Indeed, nearly all the actual evils that men commit, and always the worst ones, are the ultimations of the perverted forms of thoughts inspired by evil loves. Comparatively few are the immediate outburst of mere thoughtless passion. And these are nearly always comparatively venial and pardonable. They are so regarded and so treated by the civil laws. A murder committed in the heat of passion is not judged nor punished as murder in the first degree. To constitute it such it must be from deliberate, malicious thought and intent, or, as the law has it, with malice prepense or aforethought. There must be thought about it beforehand. This is exactly in point. It is a case of perverted thought from a depraved will. So the most atrocious and aggravated adulteries are the work of no passion, but of a deliberate perverted thought, which has its base in a depraved love of profaning the holiest things in life. And they exhibit a cruel and deliberate purpose to wound and destroy the dearest and most sacred loves of the human heart, and a far-reaching cunning in doing their cruel work, that nothing else can equal. And they awaken less regret or compunction, and leave open less avenues to repentance, and more effectually shut out the light of heaven, as they are more the work of deliberate, determined thought and purpose. And of all evils, thefts; falsehoods, covetings-any violation of the Divine precepts-those that are from the most deliberate confirmed thought and purpose are the most atrocious and most hopeless. Evils done under the overpowering and unpremeditated burst of passion may be repented of; but those done in cool blood and deliberate thought most rarely are. For clearly when they have been admitted into the thought and accepted and confirmed there, it is because all conscientious thought is extinguished in the depraved and evil thought that denies all good and its obligations and all evil and the obligations to shun it. When one does evil under the sudden impulse of passion, he may not be without some conscientious regard for right and good, which, when the outburst is over, will lead him to disapprove of it and resist it. But when he does it from deliberate purpose he must assume the attitude that there is no such thing as good or evil, and that one thing is as good and allowable as another. A deliberate violation of the Divine precepts is the final result of a long course of disregard of their discriminations between good and evil, which ends in an obtuseness and blindness to those discriminations. When one has habitually refused to see, he finally comes to be unable to see what is right and what is wrong. Proverbially and more truly than is thought, "None are so blind as those that will not see." The conscience of right and wrong, as formed by true doctrine from the LORD, is truly a heavenly light in the soul. And when this light is extinguished by habitual disregard of its dictates, the darkness that is left in the soul is more dense and hopeless than any other possible to human life. Truly, "if the light that is in thee be darkness, how great is that darkness." The man who has thus made the light that is in him to be darkness by allowing the eye of his mind to become defiled with every evil is in a most dismal and hopeless condition. Hence the LORD'S earnest words of caution: "Take head lest the light that is in thee be darkness." Hence also the LORD'S injunction, which has been thought so unintelligible, but which in the light of these principles becomes so simple and plain: "If thy right eye offend thee, pluck it out and cast it from thee, for it is profitable for thee that one of thy members should perish, rather than that thy whole body should be cast into hell." Or, as it is in another place: "It is better for thee to enter into life having one eye, than, having two eyes, to be cast into hell fire. For by these words is represented the necessity of removing from our minds those sentiments and principles that have their source in the natural will and its feelings and affections. And as the natural will is unsalvable, it must, as it is said, be "plucked out," or removed, and a new one built up in the understanding of the truth, or man cannot be saved. The right side has always been sacred to the affections, as in the case of the right hand, which is always offered as the pledge of love and amity. Thus, as we have seen, the right eye belongs to the affectional, as the left to the intellectual aspect of the understanding. And the offending right eye is therefore that perverse tendency of wrong thinking which arises from wrong loving. It is the understanding thinking from the natural evil will. And to pluck out the offending eye, is to resist the evil, and false thoughts with the evil loves from which they spring. And since this will leave the life to be guided into heavenly habits of thinking and feeling by obedience to the truer thoughts of the faith and conscience, as formed by the teachings from the LORD, therefore it is said: "It is profitable for thee that a member should perish," and that one should "enter into life with one eye, rather than, having two eyes, to be cast into hellfire." This sacrifice is therefore a spiritual one rather than a natural one, as so many natural minds are disposed to imagine, and is simply the removal of the natural evil and false elements of the depraved natural will with its understanding. The suppression of these perverted thoughts and their inspiring loves is necessary to avert their dragging the whole life down into the infernal fires of lust, into that outer darkness of evil and falsity where nothing of the pure light and life of the heavens ever comes. And to this end the LORD has miraculously separated the understanding from this lost will, so that every man can see the truth, think it, will it, and do it, and so have a new and true will built up in the truly taught and guided understanding. Thus the only way to enter into the true-life of heavenly love and wisdom is through the pursuance of the one light of true, right, and doctrinally directed thought. And, while we are in the first entering into the true life, it will be as comparatively one-sided and hard intellectual light of truth that we shall have to guide us. Truth will shine upon us more in a cold intellectual than in a warm affectional light. The affections of the old life have to be resisted and suppressed, and cannot enter into the true and right thoughts of the new-formed intelligence and faith-born conscience and understanding of right. The old, thoroughly corrupted loves and thoughts must be utterly cast away, and a new set of true and pure ones must grow up in the new regenerated intelligence, which shall be in harmony with and proceed from obedience to its dictates. And until they have grown up to fill out with their warm life the colder, harder light of the understanding, our life must lack in warmth of, regenerated affections. The first stages of the regenerating and purifying process are almost purely intellectual, knowing what is right and doing it with but little if any love for it, but rather with a love for the opposite evil and false things which requires to be continually suppressed. It is only after long thinking that the thinking passes into willing, and the willing into doing and loving, that the life becomes warm and filled with loving as well as with intellectual thoughts. It is a long process of work and growth that makes the one eye of the mere understanding of truth, the fuller single or simple eye of the united thoughts of a harmonized and conjoined faith and love. It is only then that the soul's light becomes full and pure and bright and warm and beautiful, like that in which the angels live. That loving as well as intellectual vision of truth is not the result of shrewd and ingenious inventions of our self-derived intelligence, but of submitting our understandings to be taught by the LORD'S truth, and thus thinking, willing, and doing truly. It is only by a faithful continuance in thinking, willing, and doing everything truly "as the LORD teaches" that it can be attained. Ingenious schemes are not truths, and they only darken the mind, while divinely guided thoughts and feelings are truths, and received, loved, and done, they become living truths, throbbing with the heart's living pulses, and they send pure life and light through the whole being. They quicken and enlighten the mental vision by forming the mind into an aptitude to see true and right things. They make "the light that is in" us true and clear and receptive of the light of heaven, which, like the sunlight, always shines, and needs only an eye well disposed to receive it to make the light within as bright as heaven's own light. For here we meet another and a crowning truth-that the new and true will formed by receiving truths in understanding, and thence in life, reacts in its turn upon the understanding, and forms in that again a new and greater clearness for seeing and rationally understanding the truth. As we have, seen, the old natural will causes obscurity in the understanding to the extent that it has it under its control. (A. C. 1044.) So now, it follows that its removal from that control, and the putting in its place the truly, or truthly, formed affections of the new will give the understanding greater freedom and clearness to receive and see, and fully and rationally comprehend the truth. And this process goes on step by step, the new will forming its new intellectual under- standing more and more in clearness and light, and "causing it to be opened above more and more, and thus - to be elevated into the light in which the angels of heaven are."-T. C. R. 508. We cannot make a more practical application of our subject than is given us in these teachings of the LORD: "Inasmuch as it is of importance to know how man may be in illustration so as to learn the truths which must constitute his faith, and in affection to do the goods which must constitute love, and thus may know whether his faith be the faith of truth, and his love the love of good, this shall be shown in order as follows: I. Let him read the Word every day, either one or two chapters, and learn from a master and from preachings the dogmas of his religion and especially let him learn, that God is one, and that the LORD is God of heaven and earth (John iii, 35; xvii, 2; Matt. xi, 27; xxviii, 18), that the Word is holy, that there is a heaven and a hell, and that there is a life after death. II. Let him learn from the Word, from a master, and from preachings what works are sins, and that they are especially adulteries, thefts, murders, false testimonies, and others mentioned in the Decalogue, likewise that lascivious and obscene thoughts also are adulteries, that frauds and illicit gains also are thefts, that hatred and revenge also are murders, and that lies and blasphemations also are false testimonies, and so on. Let him learn all these things as he advances from infancy to the age of adolescence. III. When man begins to think for himself, after the age of adolescence, it must be the first and primary principle with him to desist from doing evils because they are sins against the Word, thus against God . . . But in order to desist from them and shun and become avers, to them, he must supplicate the LORD for His aid. The sins from which he must desist, must shun, and become averse to are principally adulteries, frauds, illicit gains, hatreds, revenges, lies, blasphemations, and a puffed-up mind . . . IV. So far, then, as man detests those sins so far good affections enter; as, for example, so far as he detests adulteries, so far chastity enters; so far as he detests frauds and on lawful gains, so far sincerity and justice enter; so far as he detests hatreds and revenges, so far charity enters; so far as he detests lies and blasphemations, so far truth enters; so far as he detests a puffed-up mind, so far enters humility before God, and the love of his neighbor as himself, and so on; from hence it follows that to shun evil is to do good."-A. E. 803.
UNIVERSALS AND GENERAL FACTS IN PHYSIOLOGY 1884
II.
THE ANIMAL SPIRIT AND SPHERES.
81. Everything, be it animal, vegetable, or mineral, exhales minute particles, which constitute its Sphere. 82. These effluvia are impelled by the activity of the body exhaling them, which activity is the expression of the spiritual force or life of that body in the plane of the natural Ether. Consequently,
83. The atmosphere we breathe is full of effluvia, and when we respire 84. We inhale effluvia of innumerable variety; and since we appropriate such things as correspond with our Affections and Thoughts 85. We appropriate from the inspired air such of these effluvia as accord with our life. 86. These inhaled effluvia, taken in by the Lungs, through the skin, and also from the finer parts of the food we eat, constitute, the pabulum of the Animal Spirit, and are carried to the Brain through the Corporeal Fibres. Since, now, this pabulum is assimilated and converted into a fluid, and since the Brain which propels this fluid throughout the body moves in harmony with the activity of the Affections and thoughts, it follows that this fluid moves in harmony with the Affections and Thoughts. And, further, since 87. The Lungs act, synchronously with the Brains, and animate every fibre of the body down to the very feet (see note below), it follows that 88. The Animal Spirit moves throughout the entire body in obedience to the animation of the Brains and Lungs. 89. The Animal Spirit throws out through the pores of the skin minute particles, which constitute the effluvia of the human body. And because these particles are actuated by the Brains, therefore 90. These effluvia constitute a Sphere that moves in the plane of the Ether, and that constitutes a material ultimate of the man's Affections and Thoughts. 91. The movements of these particles are rapid, and continue to extend beyond the man until they combine with their kind and help to form a common Sphere. Hence every man has about him 92. A Sphere that is impressed with his life, that varies as his Affections vary, and that bears on through space his life to impress and influence his fellow beings favorably or unfavorably according to its character. That such material Spheres exist is proved by the general teaching of the Church, and is quite specifically stated in S. D. 976, 977, etc.. And because the general Sphere is composed of special Spheres emanating from each organ of the body, the general Sphere is in the human form. That all are not equally affected by these Spheres, and that many of their effects are modified while man remains on earth, is a wise provision; for if it were here as it is in Heaven, society could not exist. Man would be made miserable by the multiple, diverse, good, evil and mixed impressions received from others. The manner in which some of the effects of Spheres are modified is as follows: 93. The material body is so constituted that it will not always respond to impressions made by effluvia, but absorbs and neutralizes them instead of permitting them to affect the Animal Spirit and thence the Affections and Thoughts. (See C. L. 425, T. C. R. 410,) Still, doubtless, physical spheres affect us somewhat, and as persons differ in this neutralizing capacity, some are quite powerfully influenced. Thus can we account for the instantaneous aversions some experience.
N. B.-Swedenborg teaches that just as the Brains move, and, by nerve fibres thence to all parts, animate all parts interiorly, so do the Lungs move and contribute animate motion to all parts of the body through connected tissues. And since the Lungs move synchronously with the Brains, it follows that the activity of the Affections and Thoughts affects the breathing and thence the entire body. That all parts are moved by the Lungs (as well as by the Heart through its pulse) is demonstrated by apparatus delicately constructed, and so attached to the body as to record nicely any variations in the shape and position of the tissues. By experimentation it has been found that even so remote a part as the foot moves in obedience to the Heart and likewise to Lungs. (See the "Graphic Method" of the French and German schools and also Dr. R. L. Tafel's able annotations in The Brain, Vol. 1.)
94. The Animal Spirit may be imparted to another person; provided, always, the recipient does not oppose an extremely sluggish body or a strongly repellant will. This is probably the origin of Mesmerism or Animal Magnetism. This dual motion of all tissue, namely, the pulsatile force from the Heart and the animatory from the Lungs-a motion, however, that acts as one, just as Will and Understanding come forth in act as one-explains the so-called Muscle Reading and also the operation of the Planchette. In the former a man is blindfolded and led to the hiding-place of an object by the touch of the band of a willing director, who says not a word, but whose muscles, animated by a will to impart1 transfer their motion to him. In the latter the hands of the operator, though barely touching the Planchette, readily impart to the instrument the bidding of their wills, and it moves accordingly. We have experimented with this ingenious apparatus, and have found that if we strongly oppose our will to that of our vis-a-vis, the writing of the sentence agreed upon is imperfectly performed, or, indeed, may fail altogether.
It is chiefly to the Animal Spirit and the Pure Lymph manufactured in the Cerebral Ventricles that Swedenborg refers when he speaks about the influence of the mind upon the selective power and construction of the body. Hence, 95. It is primarily the finer parts of the body that differ in quality and form in the good and in the bad man. (Compare 65 and 68.) And, too, 96. It is chiefly the finer parts of the food taken that are rejected or accepted, according as they agree or disagree with the affections.
THE PURE BLOOD AND RETICULAR TISSUE.
Fibres and Fibrillae, being derivatives from cells, correspond to Truth, Many Fibrillae are arranged in a network or reticulum, the object of which is to provide a means of sifting; hence, 97. Reticulations in the body are designed to sift what is received that the usable may be separated from the non-usable. These networks are everywhere in the extremes of the body; for they correspond to the sensual principle, and this is the very perceptive of things intellectual and voluntary in the extremes. (A. C. 9726.) They belong to the ultimate of life pertaining to man. (A. C. 9730.) But this ultimate varies according to the parts of the body; thus, there is an ultimate to the Brain and another to the Cortical Glands of the Brain. There is an ultimate to the Blood Vessels and another to the globules in the Blood, and so on. Consequently, 98. We may detect these reticulations in the cells of the Cortex of the Brain, where their Fibrillae are so small that two hundred thousand of them laid parallel scarcely measure an inch; in the Red Corpuscles of the Blood, in the Leucocytes of the Lymph, and coarser forms in Lymph Tissue, Lymph Glands, Stomach, Lungs, Omentum, Intestines, Skin, etc., etc. The reticulations of the Skin of a regenerating man are fine, like lace-work, and those of an evil man like worms or snakes (see nn. 68, 95, above); hence, 99. The reticulations partake of the character of the work they perform; if their siftings are fine, they, too, are fine in texture; if; however, they become perverted, they grow coarse. One of the most important of these nettings is the so-called Reticular or Adenoid Tissue. It forms a large, part of the Lymphatic Glands, and is met with in serous cavities, in the Intestines, and in many other localities. The grand use of this tissue is to sift non-usable particles from the Lymph, that the latter may be elaborated and sent pure into the Red Blood. 100. The Lymphatics, then, are veins of higher order, which absorb from the least arteries a higher or purer Blood, and also conserve the same by collecting it from all the tissues after it has performed its functions and is in danger of being excreted from the body with products of waste. The Brain generates its animal essence, which is a formative or vital element to be sent into the Blood. This essence Is mingled with serum in the Ventricles of the Brain, and forwarded thence into the Red Blood, where it commingles with the Lymph and Chyle, vitalizing them and forming the Pure Blood. (A. K. Vol. I, p. 220) proved by the following: 101. That the Lymph is purer than the Red Blood a. It exists in the Foetus prior to the Red Blood.-(Satterthwaite.) b. It conveys the Animal Spirit into the Blood from the Brain, and also returns it from the organs of the body, especially by means of such diverticula as the Supra Renal Capsules, etc.-(Swedenborg.) c. Its Corpuscles are elaborated into the Red-Blood Disks. d. Its Corpuscles are the builders of the tissues of the body.-Allen's Anatomy, Section 1.
N. B.-In Allen's Anatomy, recently published in six sections, we read that "of all the tissues of the human frame, perhaps the lymph is the most important. . . . It surrounds every constituent of the connective framework, and is in close contact with the elementary parts of all organs. It is the ever-present medium of transportation from the highways of the blood to the cell-elements of the body, of the pabulum necessary to their life and function; it is the common carrier of the products both of elaboration and of waste of the great connective-tissue system, and it is the perennial stream through whose agency the depuration of the blood, during its course in the capillaries, is balanced by a complementary accession."
CONJUNCTION WITH THE LORD 1884
One thing I desire of the LORD: That do I seek after: That I may dwell in the house of the LORD All, the days of my life. To behold the loveliness of the LORD And to go in the morning into His temple.-Ps. xxvii, 4.
Man's perfection is according to the degree that he is conjoined with the LORD. Conjunction with the LORD is everything with man. It is salvation and eternal life, it is everlasting joy and happiness. Man is created that he may be conjoined with the LORD. The LORD is present with every man continually, seeking to conjoin man with Himself. For the LORD is Infinite Love, and "It is an essential of love not to love itself; but to love others, and to be joined to them by love." (D. L. W. 47.) The wonderful love and mercy of the LORD is seen in His assuming and glorifying His Human, to the end that man might be conjoined with Him and that the angels might continue to exist in a state of integrity. "Herein is love, not as we loved God, but that He loved us"-1 John iv, 10. "In His love and in His pity He redeemed them."-Is. lxiii, 9. In the LORD's assuming and glorifying the Human there was the perfect union of the Divine and the Human, of Good and Truth, even to ultimates. Conjunction with the LORD is given to man solely by the union of the Divine and the Human in the LORD. "Because I live, ye shall live also."-John xiv, 19. There can be no conjunction with an invisible God. The spiritual sight of one who looks to an invisible God is like the sight of one looking into indefinite space in which there is no object upon which the eye can rest. With such an one there can be no conjunction with the LORD; But with the man of the Church in whom the Church is, there is conjunction. While the LORD Is in the perpetual endeavor to conjoin man with Himself, there can be no conjunction of man with the LORD unless man accedes to this Divine endeavor. Man must co-operate with the LORD. There is no conjunction which is conjunction unless it be effected mutually and reciprocally. This conjunction is effected by man's acceding to the LORD and the LORD to him; for it is a fixed and immutable law that so far as man accedes to the LORD so far the LORD accedes to man. (T. C. R. 100.) "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him and will sup with him, and he with me."-Rev. iii, 20. This enjoins on man's part that he prepare the way. This man can do because the LORD gives man freedom and ability to act in spiritual things. "It is according to Divine order that man prepare himself for the reception of God, and as man prepares himself so God enters into him as into His habitation and house; and that preparation is made by means of knowledges concerning God and concerning the spiritual things which are of the Church, and thus by intelligence and wisdom; . . . so far as man approaches and draws near to God (which he must do altogether as from himself), so far God approaches and draws near to man and in the midst conjoins Himself with him." To recognize and act upon this truth, that man must altogether as from himself approach and draw near to God, is all important. All of man's life depends upon his making use of the means given him whereby he may become conjoined with the LORD. "Repent, and turn from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel."-Ezekiel xviii, 30, 31. Nothing is wanting on the LORD'S part. "The hand of the LORD is not shortened, that it cannot save; neither His ear heavy, that it cannot hear."-Is. lix. 1. While man thus acts as from himself; in reality it is the LORD alone who acts. Man of himself is merely passive; it is by perpetual influx from the LORD that it appears to man as if he were active. "Unless the LORD is agent and ruler and all are patient and obedient, never can anything true and good be produced."-S. D. 2724. From the freedom given to him, man must act as from himself; yet from faith he is to attribute all activity to the LORD. The very inclination to turn to the LORD, which is the first with man, is from the LORD-everything is from the LORD-everything of regeneration. That there be conjunction with the LORD man must, as from himself; remove his evils. This beautiful passage is from the Writings:- "My friend, flee from evil, and do good, and believe in the LORD from all your heart and in all your soul, and the LORD will love you, and will give love to do with and faith to believe with; and then from love you will do good; and then from faith, which is trust, you will believe; and if you persevere in this way, there will take place a reciprocal conjunction, and this perpetual, which is salvation and eternal life."-T. C. R. 484. In this work, it is the LORD with when we have to do-the LORD, the Giver of Light and Life-the LORD, who in His essence is Infinite Love and Wisdom. And it is out of the depths that we cry unto Him. The shunning of evils must be done by every man. It I cannot be done by substitution. It cannot be undone and yet done. There can be no evasion. The LORD'S conjunction with man is spiritual conjunction in the natural, and man's conjunction with the LORD is natural conjunction from the spiritual. While man remains in this world, the natural is the plane of all conscious life and thought. In this natural, all regeneration and conjunction are effected. "For the sake of this conjunction as an end, man was created a native of heaven and at the same time of the world. As a native of heaven he is spiritual, and as a native of the world he is natural. If, therefore, a man becomes spiritual-rational, and at the same time spiritual- moral, he is conjoined with God, and by the conjunction he has salvation and eternal life."-T. C. R. 369. What a great work is this? Man is to be conjoined with the LORD in thought and in life-in all the degrees of life, in the whole man-in every substance and form the body is to become a fit dwelling-place of the LORD. The Firsts and the Lasts were united in the LORD'S Divine Human; so, in man, the soul and the body must be united. Thus is formed the rational-that which snakes man to be man. Thus, and thus only, is man conjoined with the LORD. The work of regeneration, of conjunction with the LORD, ought to be the one all-absorbing thought, desire, and work of life. It is the only work that will live. It is the only work now that has life. This work, that it be a work, must have reference to the LORD. And the LORD alone is Life. So that this work must be living, for it receives all its life from the LORD. "In this world man must needs undergo temptations. These are the means whereby conjunction is effected. When any one conquers in temptation he is innermostly conjoined with the LORD. While a man suffers as to the body, his soul does not suffer but only grieves; and after the victory the LORD takes away this grief."-T. C. R. 126. The end of the mutual and reciprocal conjunction of the LORD and man is, that man be enabled to perform a true use. Man is created a use and to be a use. Use is the LORD with man. The LORD'S kingdom is a kingdom of uses. Use flows from affection and affection is a derivative of love. How necessary is it, then, that the love be a true love, the love of the LORD and the neighbor; thus man becomes conjoined with the LORD and is thereby enabled to perform a true use. When man is conjoined with the LORD, then the LORD works in and through him. Then all things work together for man's good. Inasmuch as all man's life is from the LORD and man is dependent upon the LORD for everything he has, how intimate may be the conjunction of the LORD and man. So intimate that every thought may become pure and true and every affection just and good. "The more perfectly man acknowledges the LORD and obeys His precepts, the more fully does he enter the heavenly sphere proceeding continually from the LORD and elevating all to heaven."-T. C. R. 652. All conjunction is effected by love, but love is not love without trust. We stand related to the LORD as sons and daughters. We are His sons and His daughters, for He created us and placed us in this earthly dwelling, where we are to become meet for a heavenly one. Love from the LORD is the one universal love and life. Our affections and thoughts thence should be derivations of this one only love and life. To learn in love and in trust to lay our hand in the hand of our Heavenly Father, to follow His leading, to be where He is, is the one thing of life. "He maketh to lie down in pastures of the tender herb. He leadeth to the waters of rest."
"They that trust in the LORD are as Mount Zion, Which cannot be moved; It abideth forever."
WAIF 1884
I. "WHEN does the next train go East?" "Six ten this afternoon." The first speaker was John Rosse, who, valise in hand, stood in the doorway looking in at the second speaker, who sat with his chair tilted back and his feet on a table. The room was the office of a dingy rail-road station, a mere shed. The only thing about the place that seemed to have anything to do was the telegraphic instrument on the table, and it clicked in a spasmodic manner, as though suffering from the rheumatism. "Well!" Words seemed to fail him, and he dropped his valise to the floor with a crash, walked into the office, and throwing one leg over the corner of the table said: "Do you call this a railroad? No train until six!" The other shifted the tooth-pick he was chewing from one side of his mouth to the other, and then calmly replied: "Yes, we call it the Gorand Inter-Oceanic Trunk Line." "Gorand Fraud would be a better name," grumbled John Rosse. "It's a free country," was the cool reply, implying that he might call the road what he pleased, for all the speaker cared. After a discontented pause, Mr. Rosse asked: "Is there such a thing as a decent hotel in this place?" "Decent enough." "How decent is that?" "You can sit in the barroom or you can sit outside and tilt your chair against the side of the house when the sun gets around. You can get some bacon and hominy and a piece of pie for dinner, and they'll let you alone if you let them alone." Mr. Reese swung his leg to and fro and gave a discontented whistle. After this performance he said, moodily," Delightful prospect, truly." As this called for no reply the other made none, and in a short time arose, and putting on his coat, said: "I'm going to shut up." "Which means that I must get out." "Yes; unless you want to be locked in." "Who attends to business while you are away?" "Got none to tend to." "Can I leave this valise here, and will it be safe?" "Can if you want to." Mr. Rosse walked out of the shed and the other followed him, and after locking the door, put the key in his pocket, and without further words went his way. Mr. Rosse sat down on an empty nail keg in the shade, and after wiping the perspiration from his forehead, fanned himself with his hat, and said: "Nine blazing hot summer hours in Gorand Central City is too much." The place bearing this pretentious name is, or was, a little town in the far West, situated at the junction of two railroads, whose stations were located about a mile apart. Mr. Rosse had walked from the one station to the other on the ties of the road whose tracks he was now contemplating. The sun was intensely hot; he had carried a heavy valise, and had been assured of "making close connection" at this point. In consequence he felt in anything but a good humor. He had been on a prospecting tour, with the view of making his home in that part of the country, but not liking the looks of things, was now on his way back to "civilization," as he termed it. As to personal appearance: He is a man over six feet in height and powerfully yet handsomely built; his well-shaped head covered with dark, closely cropped hair, and the heavy moustache he wears gives to his bronzed face a soldierly look. After cooling off and resting a little, he put on his hat, and walking to the end of the wooden platform, took a look at Gorand Central City. In the foreground was an open stretch of commons, crossed by a path and covered with a stunted growth of weeds. A flock of geese were sedately marching down the path, and near by was an old gray horse switching away the flies with his tail as he patiently tried to find some green grass on the parched ground. Beyond and about a quarter of a mile away lay the city, a dozen or so frame houses, some with broken fences around them and a little shrubbery, others bare and shadeless in the sun. "Might as well make the best of a bad bargain," was his mental comment as he started across the path The old horse looked up at him with mild curiosity and the geese set up an animated conversation as he passed, as though criticising him. At the first house he came to be saw a tow-headed urchin seated on the top rail of the fence, gazing at him with undisguised interest. "Can you tell me where the hotel is?" he asked. "Up yon' on this street," the boy replied, jerking his head in the direction Mr. Rome was walking, but not removing his eyes from him. Proceeding a short distance further, he saw a two story frame house, with a swinging sign on a post in front of it on which was painted the words "Gorand Occidental House." Entering the open door he found himself in a small, low-ceilinged room. At one end was the "bar," a wooden counter, and back of it shelves on which were a few bottles and some dried-up-looking lemons. Near the windows was a table on which lay a few old newspapers, and ranged around were benches and chairs, bearing the marks of having been industriously carved by the knives of those who sat on them. On the walls hung several chromos that were dingy enough to pass for Old Masters, and over the bar hung a clock that was not running. Sitting on the counter was a man without coat, vest, or collar; his complexion was sallow and his scanty hair and whiskers appeared of the same hue. Sitting or standing around the room in a listless manner were five other men. All this Mr. Rosse took in at a glance, and he saw in it evidences of a town that had; failed to grow-a town down at the heels and out at the elbows. But what most attracted his attention was a wan, pale-faced little child, a girl, sitting on the counter beside the landlord, for such he was. Her dress was of the commonest material and bore marks of having been often mended; her stockings were soiled and torn, while her little shoes were so much worn that her toes showed through them. Her face, which struck Mr. Rosse as not belonging to any of those present, bore evidence of I childish tears not long since dried, and the look was now one of utter and infantile desolation. As he entered the room she gave a start and opened wide her blue eyes, but after regarding him eagerly for a few moments she gradually relapsed into her former hopeless look. The men gave him a slow, indifferent look, and some of them a slight nod, but that was all. He sat down in a chair near the door and said nothing. A silence of several minutes ensued, broken only by the buzzing of the swarms of flies in the room or the sound of the landlord's knife as he deliberately whittled away at a stick. Finally one of the men, rather better dressed than the others, said: "Well, gentlemen, we must decide on something." "That's so," was the rejoinder from the others. "Well, what shall it be?" As this was the question no one was prepared to answer, another silence followed, broken this time by a long and lank man saying, "We might pay some 'un in town to board her till somethin' could be done." "That is not to be thought of," replied the first, impatiently; "this municipality is not rich enough to pay for the support of stray children." "Then, Squire, I don't know what we'll do. Anyhow, we can't let the young 'un starve." "Of course not," testily replied the Squire, as he was called; "this is a Christian community. But by some means we must get her off our hands, for the landlord here says that after to-day the city must pay for her keep or he will put her on the street." Without stopping his listless whittling or looking up the landlord said, "That's just about the correct way of puttin' the case. I've already kept the little beggar five days for nothin', and you gentleman all know I'm a poor man. To be sure, she don't eat much," he added, looking down at the frail little one at his side, "but then it's somethin'; and then, besides, I rather allow she'll have to have some clothes soon." With the exception of the Squire, each speaker was very slow and deliberate, and only spoke after a marked interval of silence. After this interval another of the group said, "We might get old man Jenkins, down Big Swamp parts, to take her off our hands." Then he added, "He'll take a'most anything that costs nothin'." "To be sure," said the Squire. "Why didn't We think of that sooner. He is the very man." - Then the long, lank man said: "Poor little girl! I pity her if old Bill gets her. It'll be work, work, nothin' but work, and she don't look as if she'd stand it long. If I hadn't twelve of my own, and nothia' much to keep 'em with, I'd take her myself." Here the Squire said decidedly: "We've fooled around long enough about this matter. Either Mr. Jenkins must be induced to adopt her, or we must raise enough money to send her up to the city and get her into the poor-house there. Now, gentlemen, you must decide which course to pursue." Without opposition the former plan was adopted, and the Squire then said: "That is a very humane and righteous decision, for over half of the children sent to the poor-house die, and those that live as a rule come to no good to themselves or their country. And then work is good for children; it keeps them out of mischief and inculcates principles of industry at an early age- principles that make them good and useful members of society when they arrive at adult age. I'll ride out this afternoon and see Mr. Jenkins about the matter." After this speech the Squire left the room and the others followed, leaving the landlord, the child, and Mr. Rosse. For five minutes the landlord worked away at whittling, and then getting down 'on the floor, he lifted the child down also and said, not unkindly, "Come, little one, you must go back to the kitchen." Left alone, Mr. Rosse sat for some, time with a frown on his bronzed face; then he arose, and with his hands clasped behind him slowly paced the floor until the landlord reappeared. Then he said, "Can I get my dinner here?" "I s'pose so." "Very well. Shall I register my name?" "Guess not; we don't keep no register." "When do you have dinner?" "At noon, of course." The landlord dropped into a chair, elevated his feet to the window sill, and taking out his knife, began to slowly carve the chair arm. Mr. Rosse sat down near him and asked, "Where did that child come from?" After the usual deliberate silence came the reply "Don't know." "Walked." "Well, then, how did she come here?" Before Mr. Rosse could frame another question, the landlord said: "She came here about a week ago with a woman who said she wanted to take the train on the Inter-Oceanic, and bein' as she had to wait all day, she wanted me to let her rest here in my house till train time." "Well, what did you do?" "She was so poor and sick-lookin' that I didn't want to take her in, but after awhile I did." "That was the right thing for you to do, of course." "Mebbe it was," was the doubting reply. "Anyhow, she set here in this room with that little girl for about three hours, and then she got whiter and whiter, and sort o' fainted like. My wife and women folks undressed her and put her to bed, and then we found that she had only a few dollars in her pocket. It kind o' goes agin the grain with me to be hard on wimmen but I then I'm a poor man, and I didn't know what to do about her. Well, the thing sort o' settled itself; for the next day she died, and the municipality had to stand the expense of buryin' her. Then, there was the child still on my hands, so I told the city they'd have to do somethin' about her, and that was what the meetin' was for." "Did not you learn who she was, or where her people were to be found?" "No; there was nuthin' about her to show, and she was too far gone to be able to tell us. I guess she hadn't any money or friends, for she kept sayin', 'My poor I child, my poor orphan child! What will become of her?' You see she was kind o' crazy like all the time, after bein' taken sick." "Poor thing! poor thing!" said Mr. Rosse, taking out his handkerchief and ostentatiously blowing his nose. The landlord continued: "She seemed like a woman, who had once been pretty well fixed in life, least that's what my wife says. The little one is a very biddable, and nice child, though she does cry sometimes fit to break her heart." After a pause he added, "and she doesn't like bacon to eat." "No, I should think not." No; she don't seem to want much to eat, and she says 'please,' and 'thank you,' and such things, which makes us think that she was once pretty well fixed." "Can she tell her name?" "Yes; her name is Miriar. That's not it exactly, but somethin' like that." "Perhaps it is Mary." "No 'taint; I reckon I know that name." "Maria-Marie-Myra," slowly said Mr. Rome, and at the last name the landlord, with more animation than he had shown before, exclaimed: "Stranger, you made a centre shot that time; that's just the way she says it-Miry-that's it." Without correcting his pronunciation, Mr. Rosse asked what her other name was. "T'other name's Foster." After drumming on the table with his fingers for awhile, Mr. Rosse remarked: "Rather difficult to trace any one by that name." "Yes; we got some Fosters in this here city-power-fully mean people, too." Ignoring this information, Mr. Rome asked, "What sort of a man is this Mr. Jenkins?" "Well, that's owin' to how you look at him. Some say he is a mighty mean man, and some that he is a powerful smart 'un." "What do you think of him?" "I wouldn't want to work for him, for he drives all about him like hosses. Don't beat 'em and gives 'em enough to eat, but, stranger, you just mind, now, they have to work, young and old, from daybreak to dab dark." "What makes you think he will take this child?" "Cause, if she lives, he'll have her to work for her keep, and if she dies it don't cost nuthin' to bury down in the big Swamp parts." At this point the subject was dropped, and for half an hour and the two men sat in silence. Then Mr. Rosse arose and asked, "Can I drink here? "Guess so. Got some whisky at the bar, over you.' "I don't want your whisky," was the somewhat crusty reply, "I want water." "Well, go out that there door, down the passage to the porch, down the steps there to the path, and down the path you'll find a pump with a gourd hangin' to it and I guess you'll find about all the water you can drink." He followed the directions, and found a supply of clear, cold water. "The first really excellent thing I've met in the place," he thought, after drinking a deep draught of it. After this he threw off his coat, and pumping several gourds full of water, poured it over his head with evident satisfaction. He took out his hand kerchief; and was about to use it for a towel, when a mild little voice said, "Here is the towel," and then hesitatingly, "it's clean, too." Looking around, he saw an open shed, in which was a wooden bench, and on it a water bucket, a tin basin and a bar of yellow soap; over these hung a clean towel. Taking this down, he gave himself a vigorous rubbing, and after putting on his coat he looked at the little waif, for it was she who had spoken to him. She did not appear to him by any means a pretty child. Her hair was in disorder, her face, hands, and clothing were not clean, and her features had a pinched and woe-be-gone look. She was sitting on the wooden steps that led down from the kitchen door and nursing a rag doll. As he looked at her, the, to him, curious idea came into his head that in that doll she found the sole thing left her to cling to in the wide world. There was something about the little thing that intensely aroused pity; her voice was very sweet and childish, and as she glanced up at him she faintly smiled, as though to conciliate him. Stooping down, he said: "So you are Mira Foster? "Yes, sir." "And-and-where are your parents?" "Papa and mamma are both gone to the other world." At this reply he looked at her a moment, and then said: "Where is your home?" "Mamma said we had no home, now." At this he arose and strode rapidly away. "I cannot stand it. This is wretched. What will become of that outcast, alone in this desolate place. No father, no mother, no friends; and she such a weak little creature. Zounds! I wish I had stayed down at the station. This has completely upset me." He restlessly paced the floor until the landlord, looking in, said: "I guess your dinner is ready." "Very well; the sooner I'm out of this the better," was his reply, as he walked toward the dining-room. [TO BE CONTINUED.]
ADDRESS OF THE PRESIDENT OF THE GENERAL CONVENTION 1884
THE President's Address this year is not a strong one. On some points it seems to be at variance with the Writings, and on others with itself. The subject is The Progress of the New Jerusalem during its First Century in America. In his preliminary remarks the President speaks of those present as having assembled "to adopt such measures for propagating the truths of which the city is built. . . as our past experience and our present knowledge of Divine truth will enable us to devise." In defining what the Holy City is he says: "By the New Church in its origin and seminal principles we understand a new disclosure of Divine and consequently of universal truth, which will constitute a New Age. Regarded abstractly from persons or places, it is a new and more powerful influx of Divine truth into every degree of creation and into every created being and thing." Here we would ask, What is the distinction between the, truths of which the Holy City is built and which the Convention is to propagate, and those that every created being and thing receive by influx? If they are the same, why propagate them when they come by influx? How can the New Church be seminally a new disclosure, and abstractly a new influx of truth? Later on the President, in speaking of one of the doctrines, says: "The New Church took its stand on this central truth at the beginning." As the Church is "not an organization," but an influx of truth, how can it stand on that truth? That would be standing on itself. Lastly: Where in the Writings are we told that New Church truth, i. e., the internal sense of the Word, inflows into every created being and thing? Proceeding with his definition of what the New Church is, the President explains: "The LORD and man are both human. The Divine attributes are finited in man. We have a hint in our own natures of the Divine nature; and therefore it is possible for man to gain some true knowledge of the LORD. He can reveal Himself to us because we can receive life from Him. There is a common ground on which the LORD and man can meet." The italics are ours. These statements, to say the least, have a very peculiar sound; but we will only remark that we never heard before of there being a common ground on which the Infinite and the finite can meet. The part of the Address treating of the Progress of the New Church begins thus: "More than a century ago Swedenborg, speaking of the New Church, said that an essential distinction between it and the former Dispensation was that man would be in greater freedom of thought." Then follows a comparison of the present state of religious liberty with the persecutions rife a century ago. The cause given for the present liberty is the influx of." Divine truth into the minds of men." As all men at present enjoy that liberty, the sequence is: All men are in the New Church; or, in the President's words, "The great body of humanity is being-penetrated by the new Light and vivified by the new Life." This statement, however, is contradicted on the same page of the Address by the President himself when he says, "All progress comes from a new influx of Divine power and it is only the remnant who can receive it." By referring to L. J., No. 73, it will be seen that the President has got an erroneous conception of what Swedenborg says: In the first place he does not treat of an essential distinction between the New Church and the former Dispensation, but of the state of men after the Last Judgment. In speaking of the liberty consequent upon that event he says: "That liberty is given to man by means of an equilibrium between heaven and hell." This, it will be seen, is quite different from "an influx of Divine truth." Toward the close of the Address, and as a summing up of the Progress of the New Church, occurs some poetic allusions, or rather figurative language. For instance: "The loom and the plow, the engine and the printing-press, the needle and the steamship, have found a tongue and are joining the grand anthem of Glory to God, good-will to men." When one thinks of the strikes, labor riots, monopolies, trades unions, so rampant to-day, and of the hundred thousand or more of unhealthy "weeklies" issued from the printing-press to one New Church tract issued, this figurative language loses its force. In the concluding portion of the Address we find: "Our doctrines only formulate and express in human language and convenient forms for circulation the Divine forces which are penetrating the mind and heart of humanity and moving them to unwonted activity." We have thought that true order was for a man to receive those doctrines and obey them, and that when this was done there came the influx of good; or, in other words, the marriage of good and truth. In conclusion, we ask the President and the Convention: If the Divine truth is penetrating the world by influx, why circulate the Writings? Why maintain any organization? Why have a New Church ministry?
GENERAL PASTOR OF THE MARYLAND ASSOCIATION 1884
THE action of the General Convention, at its late session in Philadelphia, in respect to the General Pastorate of the Maryland Association, we are sorry to say, was of such a character as to tend to degrade the highest office of the Ministry, weaken the hold of the Convention upon the Church, and to place the new General Pastor in an unfortunate position which may injure his usefulness in his new office. Early in the session, an application came apparently from the Maryland Association requesting the investiture of the Rev. Jabez Fox with the office of General Pastor of that Association. This application was very properly referred to the Committee on Ecclesiastical Affairs, which consists of all the ministers belonging to the Convention. When the application came before the Committee for consideration it appeared that while nominally from the Maryland Association, it was really from the Washington Society alone, as at the meeting at which Mr. Fox was elected President and the application gotten up no Society but that of Washington was represented, no minister of the Association but Mr. Fox was present, and scarcely any individual members. It further appeared that there was not the least occasion for a consecrated General Pastor in Maryland, as there are no persons desiring to be ordained, and if there were, there are no fewer than three Ordaining Ministers within two or three hours' ride whose services could be obtained. It further appeared that Mr. Fox was employed as clerk in the Treasury Department, to which he necessarily gave nearly all his time, that it was uncertain when his Society could give him sufficient support to enable him to dispense with secular labor, and that there was not the least prospect of the Maryland Association being able to maintain a General Pastor. The Committee, which was a very full one, therefore voted almost unanimously against granting the application-but one person voting in its favor. The next day, Saturday, a few hours before adjournment, when many had gone home, and when all the General Pastors, Presiding, and Ordaining Ministers were absent at a meeting of a sub-committee, a member of the Washington Society called up the report of the Ecclesiastical Committee in relation to Mr. Fox, moved that it be not concurred in, and made a lengthy speech in support of his motion. None of the older ministers were present to say a word in behalf or in explanation of the action of the Committee on Ecclesiastical Affairs; and when the Rev. Samuel Warren stated that he could not vote intelligently without knowing the reasons for the action of the Committee, the President replied that "we have not time to go into that now." So the question was pressed without a single word of explanation, and the report of the Committee "not concurred in" by a vote of 29 to 20. The smallness of the vote is at once evident when we compare it with the 70 votes cast at the morning session, or with the 139 ministers' and delegates reported as in attendance. Comment on the above facts is unnecessary. We are surprised, however, that Mr. Fox should not have preferred to wait another year, or longer, rather than enter upon the high and holy office of minister of the Third Degree under such circumstances. We have made this statement of facts, not because we are opposed to Mr. Fox's being General Pastor, for we really think he is more competent to fill that office than some others already in it, but because we think it right that the readers of the LIFE, at least, should know how some things are done by the leaders in the General Convention, and because we think it high time that there should be a change in the administration of affairs if we would save the Convention from becoming contemptible in the estimation of the Church.
MINISTERS' CONFERENCE 1884
THE meeting of the General Conference of Ministers this year promised to prove one of more than ordinary interest, but the policy adopted last year of holding it after the Convention instead of before it greatly lessened its usefulness. Whereas the meeting generally lasted four or five days, it this time was restricted to two days and a half thus giving less opportunity for accomplishing the very object of the meeting-the deliberate conference on subjects of interest to New Church ministers. The first paper was by the Rev. John Goddard, on "The Double Standard in Spiritual Currency, or a Catechism of Duty," in which the literal sense and the spiritual sense were suggested to be the Double Standard. A subject which seemed to be repeatedly noticed in Conference was the freedom which exists in the New Church, and which manifests itself in the variety obtaining in the worship of the societies of- the New Church. The Rev. T. F. Wright, in his paper on "Public Prayer," spoke of the freedom enjoyed by all as to their particular form of prayer, while the Rev. Frank Sewall, in his very interesting and valuable report on "The Present Liturgical Usage of New Church Societies in America," showed that of sixty-one societies reporting to him not two used exactly the same form of worship. A very gratifying feature of the meeting was the almost unanimity with which the ministers approved of wine and objected to the idea of preserved and unfermented must being called wine. This was called out by the Rev. George Nelson Smith's paper in answer to the question submitted to Class II: "What is the Error Involved in Total Abstinence." The paper will be published in the LIFE. The Rev. L. P. Mercer delivered the annual address, his subject-"The New Church Sermon." He pleaded for a finished sermon in the style recognized in homiletics, and deprecated quotations from the Doctrines and the seriatim exposition of the words of the text. The Rev. H. S. Worcester, Chairman of Class VI, "In the Text of Swedenborg," presented a very interesting report, in substance the same as that reported in our June number concerning the publication of the Latin edition of the Writings. The book of Jeremiah, a part of the great and important work partly published and partly left in MS. by the late Le Boys des Guays, was received from the present editor, M. Chevrier and resolutions of thanks passed. The Rev. S. S. Seward read an elaborate paper on "The Healing of Diseases by Divine Operation," in which the merits of the "Faith Cure" were discussed, the writer announcing his uncertainty whether the Faith Cure might not be the proper thing. But the strong opinion prevailed among the ministers present that the Faith Cure was magical and that it ought to be discountenanced by and in the New Church. Besides the benefit accruing to those attending Conference from the discussion of points of Doctrine and from the passages quoted in various papers, other results of Conference were: The appointment of a committee, representative of the most widely differing views in the Church, to compile a Book of Prayer; A resolution to publish Mr. Sewall's statistical report in the Journal; The following resolution in regard to the reprints:
Resolved, That the Conference regards the carefully revised text of the Latin of Swedenborg, now publishing by the American Printing and Publishing Society, as of the highest usefulness to the Church, and recommends that copies be placed, so far as possible, in the libraries of New Church ministers, in all general New Church libraries, large public libraries, and the libraries of ministers and colleges throughout the land. Resolved, That all New Church ministers are invited to co-operate actively, as they have opportunity, in this distribution of the books.
And another resolution to the effect that the rites and sacraments be included in all future editions of the Book of Worship; The rearrangement of the twelve classes of Conference into seven, which will materially aid in the expedition of the preliminary business; And the instruction to Class V in Devotional Literature and Ritual, to initiate the work of preparing a larger collection of hymns.
Title Unspecified 1884
A CORRESPONDENT of the Wesleyan Christian Advocat Macon, Ga., asks: "Does any one know of a Christian minister, living or dead, who had or has a reputation for playing croquet, who was also noted for piety and usefulness?" Another writer in the same paper warns the public against certain colors, especially red, and concludes as follow: "Circus actors, wicked people, Indians, understand how to appeal to the passions of the human race by a display of colors, and thousands are dragged down to torments by a skillful use of colors dyed in satan's factories." This expose of Satan's wiles is timely, for the croquet season and the time for bright colors is at hand. Be warned and avoid the ball and mallet, red ribbons gaudy flowers, and gorgeous sunsets, if you would not be lost.
DEDICATION OF A NEW CHURCH TEMPLE X 1884
COMMUNIATED EDITORS NEW CHURCH LIFE:-The First German Society of the New Jerusalem, of Upper Loutre, Mo., undertook to build a house of their own some eighteen months ago, and after many struggles have finally finished a neat spiritual home where they may live in peace and educate their twenty-one New Church children, besides strangers, in the Heavenly Doctrines. The Rev. Jacob Kimm dedicated the New Temple on Sunday, June 8th, according to the rites of the German New Church Liturgy of America. His sermon, preached from Haggai ii, 8-10, was well appreciated, and after the sermon, by request of the trustees, he appealed to the audience or help, leaving the pulpit with subscription list in hand. Sixty-two dollars were raised to clear the house from debt. This was beyond all expectation, as nearly all present had done their best before. This was a day of joy to all present, and even Catholics and Lutheran friends helped us. In the afternoon, Mr. Kimm preached on the New Jerusalem, showing that now the LORD makes His Second Advent. He administered also the LORD'S Supper to twelve communicants, and preached again on Tuesday evening. All three services were well attended, and were conducted entirely in German. Although the weather might have been more favorable, we have no reason to complain. There are only five families of us, and four of these came some years ago from Elgin, Ontario. We adhere strictly to the Writings of the Church, and do not allow ourselves to be earned away by any modern form of New Church Spiritism. X.
"THE PLATONIST." * W. D 1884
PLATO has been called "the Bible of literary men," and indeed it may be doubted if outside of revelation there is any book more instructive. Still, the instruction lies as much in its failure as in its success, for neither through logic nor speculation, but by revelation, can the good and the true sought by Plato be known. Moreover, the light unknown to the fettered dwellers in that cave to which he likened the world was amongst the last gleams in Greece of an earlier revelation which had once illumined the East. And it may have been, as Augustine believed; that Plato had listened to Jeremiah in and Asiatic genius blended in Neo-Platonism during the first five centuries of the Christian era. Something of a revival again occurred during the fourteenth and fifteenth centuries. And now in a western land of which the earlier Platonists knew nothing there is another attempted renewal. In all attempts at a revival of Platonism there has been much against which-although based upon his own hints and suggestions-Plato would have set his face. In this publication also-there is much that his Dialectic would have swept away. There is much that is valuable and much that is valueless, much wisdom and much nonsense. One writer thinks that the only hope for science lies in its recognition of the existence in man of a spirit I which is merely attenuated matter; and a Hindu, poses that "an extra cosmical Deity is impossible," (the shade of Plato!) but that through natural laws "the action of the centripetal force keeps us to our gross forms; and to etherialize ourselves we must supply the centrifugal force, which is our WILL." Thus we attain "nirvana." On the other hand, here are sentences translated from a work of the fifteenth century: "If any one thinks that so much noted impiety, defended and propagated by so much aggressive learning, can be destroyed among mankind by a mere simple affirmation of faith, it can easily be demonstrated that he wanders from a true apprehension of the state of things. This is a work reserved indeed for a superior power, which will effect the desired end by either divine miracles everywhere appearing, or through the means of a certain philosophic religion, which ultimately will persuade the philosophers, who may gladly give heed to its teachings." And the following sentence reads like the fulfillment of this remarkable prophecy in our day, although the writer applied to his own. "It pleases Divine Providence in this age to confirm by philosophic authority and reason the genius of religion itself, and with respect to this generation the truest species of religion, as formerly at another time and for another generation he confirmed it by miracles made manifest through all nations." For the New Churchman there is truth in comparison to which all human speculation is as darkness, because it comes by continuity from the LORD. Still we heartily welcome every attempt to rise into the light above nature albeit in this case, the eye looks rather backward to the twilight of a past day then the dawning of a new. And as from the plain the sun may be seen sinking beneath the horizon, and witnessed again by climbing upon the hillside, and again beheld by climbing still higher, so from the elevation of the accumulated knowledge of ages it is something to the world to catch glimpses again of that Egyptian sunset whose lingering rays flashed from the Nile to Greece-reflected from the mind of Plato. * The Platonist, is published monthly, Orange, N. J. W. D.
ORDER AND SUBORDINATION IN THE CHURCH JOHN WHITEHEAD 1884
IV. IN our last article we treated of order and subordination in the Priesthood and we now propose to pursue this subject still further. The Priesthood must be arranged in three degrees, one under another and communication between them. Order requires this, and all things in the Church ought to be arranged according to this law of order and subordination. But we also showed that there are two kinds of subordination, one which prevails in hell, which order must also be ultimated on earth and prevail at the end of a Church, and which must of necessity prevail now in the Old Church; and another order which prevails in Heaven, and which is the order that must become ultimated on the earth and prevail in the New Church. This latter order is what we must strive to attain and embody in our organizations on the earth. We must not reject order because we fear the evil order of hell, but we must guard against this evil order in the only way in which it can be effectually guarded against, viz.: by learning and adopting the true order. We are taught in the Writings that to live according to the law is to act from good, but to live contrary to the law is to act from evil. When we live according to the laws of order in the Church because they are the LORD'S laws for His Church we shall receive genuine good from Him and act according to it. But if we persist in disorderly ways and act according to them it is an indication that there is some evil with us which needs to be removed. We are taught in the Writings that To sin signifies to act contrary to Divine Order. Whatever is contrary thereto is sin; Divine Order itself is Divine Truth from Divine Good.-A. C. 5076.
In taking this view of sin, are we not prone to many sins in the organizations of the New Church, and do we not need more instruction in the laws of Divine Order bearing on our organic life that we may see our sins and shun them? In considering this question of order and subordination in the Church we must especially guard against importing false ideas of order and subordination into the New Church from the Old or from civil governments, and we must also guard against being deceived by fallacies and appearances from the letter of the Word and other sources. For instance, we are taught that Priests are governors in the Church. The common idea of a governor and of dominion at once enters into this idea of Priestly dominion, and one is apt to suppose that a Priest must rule his people as a king or magistrate rules the people. If one has been accustomed to a government more or less despotic that idea of government enters into his idea of the government of the Church, and at once an infestation from the Old Church takes place something of the idea of infernal order and subordination is substituted for heavenly order and subordination; and if that idea is carried out it will be apt to produce an infernal state in the Church instead of a heavenly one. Such disorder comes from importing our own ideas into the Writings instead of acquiring the particulars of Doctrine from the Word and the Writings. We are somewhere taught in the Heavenly Doctrines that if we do not derive the particulars of Doctrine from the Writings we will fill up the deficiency from our own rationality. In discussing and studying the subject of government we must guard against this evil. Again, there are things in the letter of the Word which may be applied to this subject, but in applying them we must remember that the letter abounds in fallacies and appearances, and that if we take a fallacy and confirm it as a genuine truth we shall produce a falsity which may prove very injurious to the Church. For we are taught that It is a fallacy of sense that the LORD'S Kingdom or Heaven [hence, also, the Church] is of a quality resembling an earthly kingdom in this, that the joy and happiness therein consists in one being greater than another, and hence in being exalted in glory above another; for the sensual principle does not comprehend what is meant by the least being greatest or the last first; if it be urged that joy in Heaven or with the angels consists in serving others by doing them good, without any thought or merit in return, this to the sensual man presents an idea of sadness.- A. C. 5084; Those who are in externals without an internal . . . believe the Word according to the literal sense everywhere, and not according to its interior sense, and those who thus believe can be in no light, for light from Heaven inflows through the internal into the external, and also, what they believe without light from Heaven appears as true, but still with them it is false, for concerning truth they have a material and terrestrial idea and not at the same time a spiritual and celestial one, and ever; material and terrestrial idea, if there is not light from Heaven in it, abounds with fallacies. Take, for example, James and John, who, because they had a terrestrial idea of the Kingdom of the LORD, sought that they might sit the one on His right hand and the other on His left in His Kingdom, but JESUS said: "Ye know not what ye ask; ye know that the princes of the nations domineer over them; not so shall it be among you, but whosoever will become great among you let him be your minister, and whosoever will be first let him be your servant." (Matt. xx, 21-27.) Those who are such as they then were do not know what the Heavenly Kingdom is, nor what the glory there, nor what love is, neither what faith is, nor in general what good is, for they judge from corporeal and earthly things, and all the de I lights of the body and its senses they call good, and eminence over others they call glory, the love of the world and the love of self they call celestial good, and the scientific made persuasive they call faith; when they think of God they think materially, and therefore either deny God and set nature in the place of God, or worship idols or dead men.-A. C. 10552. In Heaven no one is willing to be a lord and thus to regard another as a servant, but every one is willing to minister to and serve another.-A. C. 5732. By uses are meant goods, and hence by doing uses is meant to do goods; and by doing uses or goods is meant to serve others and to minister to them; persons of this character, although they are in dignity and in opulence, still do not regard dignity - and opulence any otherwise as means to do uses, thus to serve and to minister. [These are they who are meant by the LORD'S words in Matt. xx, 26-27.] These also are they to whom go government in Heaven is intrusted by the LORD, for government is to them a medium of doing uses or goods, thus of serving, and when uses or goods are ends or loves, in this case they do not govern, but the LORD, for all good is from Him.-D. P. 215. Mutual love, which alone is heavenly, consists in this, that he who is influenced by it not only says, but acknowledges and believes that he is most unworthy, and that he is somewhat vile and filthy, which the LORD out of infinite mercy continually withdraws and withholds from hell, into which he continually endeavors, yes, desires, to precipitate himself; he acknowledges and believes this because it is true; not that the LORD, nor any angel wills such acknowledgment and belief for the sake of any one submitting himself, but lest he should be puffed up when yet he is of such a quality, as if excrement should say that it is pure gold, or as if a fly feeding on dung should say that it is a bird of Paradise; so far therefore as man believes that he is of such a quality, so far he recedes from the love of self and its lusts, and so far he abhors himself; and so far as this is the case so far he receives from the LORD celestial love-that is, mutual love, which consists in being willing to serve others; these are they who are meant by the least, who in the LORD'S Kingdom become the greatest.-A. C. 1594.
The dominion, or rather government, in the Church must be similar to the government exercised in the Heavens. The essence of this government must be the use that is to be performed to others, the form of the government must be from the laws of Divine Order relating to these uses. The persons performing these uses ought to be influenced by the love of uses, but as on the earth we cannot tell whether one is really in the genuine love of uses or not, we must judge of his external willingness and ability to perform the use of the office, and prominent among his qualifications must be a proper understanding of the laws of order governing his office, for his knowledge of these truths forms his ability to perform the functions of his office. The Priestly function consists chiefly in teaching the truth, and thereby in leading to the good of life. The Priest thus serves and ministers to the people. From being called a servant and Minister many people have obtained the idea that he is their servant in the same sense that a hired servant is, and this idea has been confirmed by the fact that they pay him a salary. This idea is an importation into the Writings, and is not contained therein. It is an infestation from fallacious appearances Some laymen have carried this idea so far that they suppose that it is their duty to regulate the Minister in the performance of his functions. If he teaches any thing that conflicts with their ideas they undertake to regulate him and teach him his duty. They try to correct his errors and have a care over him in general. This is the order of subordination taught in the Writings reversed. The true order is for the Minister to teach the people who are under him he is subordinate to his higher officer, who is to teach him the duties of his office and how to perform them, and this officer again is subordinate to the highest. Thus, in the ascending degrees, wisdom ascends; the highest officer ought to be the wisest who is to teach and lead the lower, and these the lowest, and the Priesthood, as a whole, should teach aid lead the people. Very many of the disorders and disturbances in the Church have arisen from disorderly laymen who have undertaken to teach and lead in things which are assigned by the Writings to the Priesthood. Other disorders have arisen from a false understanding of the true nature of order and subordination, and still others have arisen from a total lack of any subordination and true order. It is true that there should be a certain correspondence between the Society and its Minister, and if this correspondence is injured or broken, his usefulness is partially or wholly destroyed. In the selection of a minister and in his retention, the Society must have freedom of action, otherwise a very unsuitable head may be placed on the body. No doubt a certain individuality is possessed by each Society, and one Minister is better adapted to serve that Society than another. On the other hand, if the Society were the sole judge, if the laymen undertook to decide who should perform the office of Priest, men might be introduced into the office wholly unfit to serve them by teaching the truth which would lead them to the good of life and thus to Heaven. Therefore the judgment of those in the Church who are well skilled in the laws and who understand the Doctrines of the Word is required, hence those who are candidates for the Priesthood should be carefully and thoroughly prepared, so that they may be able to perform their duties aright, and that they may teach the truth, pure and undefiled. Especially should this care be exercised in the case of those who have been engaged in teaching the false doctrines of the Old Church, for one may receive the general doctrines of the New Church and infill them with false particulars carried over from the Old, and thus he may introduce into the New Church pernicious and injurious ideas which are really interior forms of the old doctrines. When any one is introduced into the Priesthood the quality of his teaching is guaranteed to be good, and he goes forth to the Church with a recommendation that he is a suitable person to be chosen as a Minister. If he is not suitable, if he has false ideas and teaches them, and thus brings disturbance and injury to the Church, those who introduced him into the Priesthood are responsible for those evils. The Priesthood is the proper body to judge of the fitness of candidates for the Priesthood; yea, the highest degree of the Priesthood should be charged with the duty of examining into the quality and fitness of candidates and of deciding on their merits. They should have this responsibility placed upon them, for they are selected for the position which they hold on account of their wisdom. The same principle holds good in the promotion from one degree to another, yet a certain consent on the part of the General Body may be necessary and useful; yet we should guard against p lacing the judgment and decision of such things in the hands of laymen, giving them the power to overrule the decision of the Priesthood or to suspend or otherwise act as judges in matters ecclesiastical, as is at present the case in the Convention. Witness the action of the Convention at its recent meeting, when a recommendation of the Ecclesiastical Committee was overruled by the Convention without the reasons for their recommendation being called for or considered. According to the Constitution of the Convention the Executive Committee, consisting chiefly of laymen, may in some cases suspend a Minister. Such rules, subversive of true ideas of order and subordination, ought to be repealed and proper rules adopted instead. Are not actions according to such rules disorderly actions and contrary to the laws of Divine Order, and thus sinful? Again, we are taught that the Priesthood is arranged into degrees and that there ought to be order and subordination among them. But when we come to our Convention this law of order is annulled. Laymen and Priests of all degrees are mixed together in one indiscriminate mass. A layman possesses the same power in the Convention as a Priest of any degree. The lay men outnumber the Priests, and can, therefore, overpower them, and act contrary to what they regard as wise and proper. Does not our fundamental law need amendment? Ought we not to assign the functions and duties to the Priests which belong to them, and those which belong to the laymen to them? Does not the proposed plan "B" for the new Constitution more fully provide for this proper division of functions and uses than anything we have hitherto had, and would it not be well for us to consider and adopt some such plan? This plan divides the Convention into two bodies, one consisting of laymen and the other of Priests, to the lay body being assigned the business affairs and to the Priestly body being assigned the ecclesiastical affairs. Each body also ought to be left free to develop its uses and duties and to adopt such rules for its government as it sees fit, provided that things relating to the other body should not be operative without its consent. If the Priests were to devote themselves entirely to developing the laws and uses over which they are constituted governors, and the laymen were left free to attend to the purely business affairs, many of the causes of disturbance and conflict would be eliminated from the Convention and a great impetus would be given to the development of its uses and functions. Recently much has been said and done to give freedom to the various parts of the Church. This no doubt within proper limits is a good thing; but is there not danger of carrying this principle too far? The subordinate bodies claim the freedom to do as they please, and this tendency on the part of these bodies may be carried so far as to eliminate all semblance of control by the Convention over the bodies which ought to be subordinate to it. Carrying the same principle of freedom a little further, the individual Societies and Ministers may claim so much freedom that the Associations and General Bodies will be of little practical account. If there is anything in the law of order and subordination, then a Priest and a Society should be subject to the laws of a General Body. The laws should be enacted so that all may know what they are and may live according to them. Again, to carry out the law of subordination these General Bodies of the Church must be subordinate to the Moat General Body and their laws and actions must be subject to revision. Are we not in danger of the importation of the law of States' rights into the Church? And may not the tendency to decentralization be carried too far? Must not the greatest responsibility rest on the Most General Body of the Church? Is it not the highest body? And should it not therefore be constituted of our wisest and best men? Because heretofore it has been but little better than a chaos and has performed little use, allowing independent bodies to take away its uses, is that any reason why it should continue, to be a chaotic body? If it is imperfect, as it were in swaddling clothes, let us develop it as fast as practicable and arrange its affairs in Divine Order. If the law of order and subordination is not observed in the relation of Church bodies to each other, many evils must result. For instance, the Most General Body ought to provide such laws for the Priesthood that when one is introduced by such laws he will be recognized by all the bodies. But the Convention .has now almost repudiated its right to make such laws, and we shall soon find that one who is a Minister in one Association will not be recognized as such by another, and various disturbances and disorders may hence arise. We must examine the results likely to follow our footsteps and see if they are in accordance with the laws of Divine Order. In the New Church a large amount of freedom must prevail. Priests and people must be in freedom, but we must also remember that the freedom must be heavenly freedom and not infernal. There must be freedom to develop the varieties of the Church in ritual, worship, and in details of law and order, there must be freedom of thought and speech. The laws of order and subordination do not require subordinates to blindly accept whatever the superior teaches; they do not require him to obey the mandate of the other without the rational consent and co-operation of his understanding and will; but at the same time there must be laws guarding against possible evils, against the invasion of the Church by infernal freedom; for we are taught in the Heavenly Doctrine that It is impossible for order to be maintained in the world without governors to observe the proceedings of those who act according to order and of those who act contrary to order, that they may reward the former and punish the latter. Unless this were done the human race would perish. The desire of ruling over others and of possessing their property being hereditary in every individual, and being the source whence all envying, hatred, revenge, deceit, cruelty, and numerous other evils proceed, unless men in the exercise of their prevailing inclinations were, on the one hand, restrained by fear of the laws and the dread of punishment involving the loss of honor, of property, and of life as the necessary consequences of a course of evil, and, On the other hand, encouraged by the hope of honor or of gain as the reward of well doing, there would he an end of the human race. There should be governors therefore for the preservation of order in the various societies of mankind, and they ought to be persons well skilled in the laws, men of wisdom having the fear of God. There must also be order among the governors themselves lest any of them from caprice or ignorance should sanction evils which are contrary to order, and thereby destroy it. This is guarded against by the appointment of superior and inferior governors, among whom there is subordination."-H. D. 231, 313.
Many laws of the country have come into existence without their being enacted by any legislative body, and we are aware that some think that the case ought to be the same in the Church, precedents furnishing the law or basis of future decisions, but we are taught in the Writings that
The law, which is justice, ought to be enacted in the realm by persons well skilled in legislation, men of wisdom, men who fear God, and both king and his subjects ought afterward to live according to it. The king who lives according to the jaws enacted and in this goes before his subjects by his example is truly a king.-H. D. 323.
As the law in a kingdom ought to be formulated so also it ought to be in the Church. Men cannot make justice, they can only formulate their conceptions of justice into laws of external order. Justice is of and from God. So the law of the Church is from the Word. All the laws of order for the government of the Church are in the Word, and the Word is understood by the Heavenly Doctrines, therefore in these two we have all the laws of order for the Church. The internal sense of the Jewish laws and rituals contains the laws for the New Church. We are taught in the True Christian Religion:
As to the order according to which the Church is established by God, it is this: That God is in all and every part of it, and the neighbor is he toward whom order is to be exercised. The laws of that order are as many as there are truths in the Word; the laws which, relate to God will make its head, the laws which relate to the neighbor will make its body, and the ceremonies will make the dress. For unless these hold the others together in their order, it would be as if the body were stripped naked and exposed to the heat in summer and to the cold in winter. T. C. R. 55. From this we see that the laws for the Church are as many as there are truths in the Word. The way to learn the laws for the establishment of the Church is to learn the truths of the Word. But in the Church as a General Body there must be various laws of external order which need to be enacted that we may know the laws by which we are consociated into a body. These laws, if true, must be deduced from principles of order drawn from the Word. They must be the corresponding dress with which the body of the Church is clothed and adorned. Unless these laws are made known in some way we cannot expect to have them obeyed. There are many laws in the Word which are applicable to the life of the Church, and it is the duty of the Priesthood to, bring these forth, expound them, and formulate such rules of external order from them as shall provide for the good of the Church and guard against evils. After the law has been formulated all ought to live according to it-Primate, Pastor, Minister, and People. It may be said of a good Primate and Priest as it is said of a king, the Priest "who lives according to the law enacted and in this precedes his subjects or people by his example is truly a Priest. This brings us to the subject of bad laws and disorderly states in the Church. We have laws contrary to the order of subordination and other disorderly rules in our Church bodies. When these are the laws of the Church and are yet seen to be disorderly and contrary to the Heavenly Doctrines, ought we to live according to the laws enacted or according to what we see to be the true order from the Word and the Writings? Which is most disorderly, to live according to a disorderly law enacted, or to live contrary to it and according to what in itself is true order? If a king is truly a king who lives according to the law, ought not that law be obeyed as long as it is in force? In the Church ought we not to obey the law as long as it is the recognized rule of action, but if we see it to be wrong agitate for its repeal? These are practical questions at the present time which ought to be clearly, understood. If a subordinate body can disregard the laws of the General Convention then a subordinate of that body can also disregard its laws. But this to my mind seems wrong; it is better to suffer some inconvenience and submit to some disorder rather than to introduce a disregard for our fundamental laws.
JOHN WHITEHEAD.
Title Unspecified 1884
The New Church Magazine for June, in noticing a certain book, says in effect that it contains no reference to Swedenborg or the Writings, but that the author seems to have made a sympathetic and independent study of the Bible. "The result is-we had almost said the result of course is-a volume with which we are in all but entire sympathy." The Magazine emphasizes the "of course," and we are at a loss to know upon what grounds it bases its "sympathy." If the author has advanced New Church truths as his own discoveries, his action cannot be commended by fair-minded people. On the other hand, if his interpretations are not New Church truths the Magazine is placed in a peculiar position. The aim of another work reviewed by the Magazine is, we infer, to disprove Unitarianism. The reviewer, after admitting that the writer does not uphold the supreme Divinity of the LORD still commends his work and says: "It would be a valuable home-study book for a New Church Bible class teacher, and very suggestive companion to any Christian minister." Here again the Magazine, as a New Church journal, is placed in a very peculiar position, commending to the New Church a theological work that does not acknowledge the very essential of that Church.
OBITUARY 1884
NEW CHURCH LIFE. A MONTHLY JOURNAL
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All communications must be addressed to Publishers, NEW CHURCH LIFE, No. 1802 Mt. Vernon St., Philadelphia Pa.
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NOTES. -In Wheeling, May 27th, AMANDA F., wife of Mortimer Pollock, in the 61st year of her age.
Title Unspecified 1884
THE LIFE will be sent six months on trial for twenty-five cents. All subscriptions will be continued unless otherwise ordered.
Title Unspecified 1884
THE Tract Society of Philadelphia has decided to co-operate with and aid in every possible way the newly organized German Tract Society of New York, and will issue their tracts as fast as copy is furnished. Both of these organizations, we believe, are connected with the so-called "liberal" or radical element of the Church, and their affiliation is therefore not surprising.
Title Unspecified 1884
ON Sunday, June 15th, the Rev. E. D. Daniels preached to his Society in Toronto on "Conjugial Love and its Ultimation in Procreations in Heaven and on Earth." The congregation seemed well pleased, and the sermon is to be published. On Thursday evening Mr. Daniels gave a lecture of over an hour and a half long on the late meeting of the General Convention. The lecture room was well filled.
Title Unspecified 1884
THE annual picnic of the Social Club of the Cherry Street Society of Philadelphia as held Saturday, June 14th, at Ridgeland. The day was very cold and somewhat rainy, and only twenty-five of the young people turned out instead of about fifty, the usual number. The closing exercises of the schools of the Academy were held June 13th, morning and evening. The services of the Advent Society close for the summer on Sunday, June 29th.
Title Unspecified 1884
THE Urbana University celebrated its Foundation Day on the Nineteenth of June, There are now fifteen students in the college, fifteen in the grammar school, twenty-three in the girls' school, nineteen in the primary school, and eight in the Kindergarten, making eighty in all; of these more than half reside in Urbana. One is a theological, student, Mr. Hudson Harlan. Miss Delia Burt, of Philadelphia, has been selected to take charge of the girls' school and boarding house.
Title Unspecified 1884
THE reception of the Academy of Fine Arts was one of the most pleasant features of the late Convention. Though the attendance was very large, there was ample room for all in the numerous and spacious galleries, and what was perhaps better still there were seats for all. The art treasures of the Academy were on exhibition and a fine orchestra furnished music for the occasion. The managers of the reception deserve credit for their work and liberality.
Title Unspecified 1884
THE Rev. A. O. BRICKMAN recently made an extended visit at Minneapolis, Minn.-The Rev. O. L. Barler has been delivering a series of sermons and lectures at Cleveland.-The Rev. A. Roeder preached in the Chestnut Street Church, of Philadelphia; on Sunday, June 15th.-The Rev. E. J. E. Schreck is about to make missionary visits to various points in Pennsylvania.- The Rev. Chauncey Giles has been unwell since the meeting of the Convention.-The Rev. Adams Peabody has removed from Kansas to Eureka Springs, Arkansas.-The Booneville Topic contains two lengthy articles on "Swedenborg and Swedenborgianism," prepared at the request of the editor by the Rev. Gustav Reiche.-The nineteenth of June was celebrated by the Pittsburgh Society.-The Rev. J. R. Hibbard preached for Mr. Ager's Society, in Brooklyn on Sunday, June 15th.-The Rev. L. H. Tafel preached and administered the Holy Supper to the newly formed German Society of Brooklyn, Sunday June 22d.-The Pittsburgh Society has adopted new by-laws for its government.
ORPHANAGE 1884
THOSE who love children and appreciate the importance of caring for the orphans of the Church and of rearing them within its fold should not forget the Orphanage. This institution has no endowment or permanent funds, but depends upon the offerings of the members of the Church to meet its current expenses. Societies and Sunday Schools in various parts of the country take up periodical collections in its behalf, and individuals make monthly contributions. As the amount of these offerings increases, so will the work increase in scope and efficiency. Caring for orphans is a use peculiarly adapted to engage the interest and support of the children and young people of the Church. They should be encouraged to devote part of their pocket-money, their savings and earnings, to aid in this work. But the Orphanage needs more than the contributions toward current expenses, however necessary such contributions may be. It needs a building with grounds in the vicinity of Philadelphia for a permanent abiding-place. It should not be obliged to depend upon rented property, but should have a suitable home of its own where the children and those who are in the love of caring for children might be gathered together. Doubtless there are many in the Church abundantly able to provide either the building itself or the means for procuring it. To what higher use could they devote their money than to that of educating children for Heaven? Contributions for current expenses or toward a home should be sent to Mr. A. J. Tafel, Treasurer, 1011 Arch St., Philadelphia. Further information concerning the Orphanage can be obtained from the Rev. J. R. Hibbard, Director, 2040 Cherry St., or from Dr. G. R. Starkey, Secretary, 1638 Green St., Philadelphia.
Title Unspecified 1884
REV. E. J. KIRK is now living in Concordia, Kansas, where he is practicing medicine and teaching school. He still continues as far as possible his work as a minister and is endeavoring to build up the Church in his vicinity, he holds meetings every Sunday and has preached twice in a schoolhouse to large audiences.
WORDS FOR THE NEW CHURCH 1884
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LITURGY 1884
FOR THE
USE OF THE NEW CHURCH. Price, Cloth, $1.25; Turkey Morocco Flexible, $3.00. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
AUTHORITY IN THE NEW CHURCH Rev. R. L. TATEL 1884
Price, $1.50. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia, Pa.
WRITINGS OF THE CHURCH 1884
A S. P. & P. S. Editions. Arcana Coelestia. 10 vols $6.00 Apocalypse Revealed. 2 vols 1.20 True Christian Religion 1.00 Conjugal Love .60 Miscellaneous Theological Works .60 Heaven and Hell .50 Divine Love and Wisdom .50 Divine Providence .50 Four Leading Doctrines .50 When sent by mail, the following sums must be added to the above prices for postage: T. C. R., 24 cents; A. C., 18 cents per vol; A. R. 15 cents per vol.; C. L., 15 cents; M. T. W., 16 cents; H. and H., 15 cents; D. P., 11 cents; D. L. W., Scents; F. L. D., 10 cents. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
PATENTS 1884
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EDITORIAL NOTES Editor 1884
NEW CHURCH LIFE PHILADELPHIA, AUGUST 1884 Vol. IV. THE idea held by some New Churchman of there being at this day a new and more powerful influx of Divine Truth into every created being and thing seems to be but a broader rendering of the doctrine of faith alone. Witness the following from A. E. 248: "They are deceived who say that man is justified and saved by faith alone, because he cannot do good from himself; and what must be the consequence of such belief but that man would let down his hands and effect immediate influx, whereas he who thus acts can receive nothing at all."
Title Unspecified 1884
FIGURATIVE language must derive its force from truth, otherwise it is meaningless. If there is no analogy or correspondence between the figures and that which they are used to represent, there is no force because no truth. We quoted last month from the address of the President of the Convention the following: "The loom and the plow, the engine and the printing press, the needle and the steamship, have found a tongue and are joining the grand anthem of Glory to God, good-will to men." These things must represent manufactures, commerce, and agriculture-in one word, business. If the business of to-day is conducted on the principle of that anthem, on the rule of" Do unto others as ye would they should do unto you," then these words of the President has the force of truth. Whether business is so conducted is a question of fact for each one to determine for himself.
Title Unspecified 1884
I THE missionary work of the Church has long been in an unsatisfactory state. Our missionaries often do not seem to realize the distinctive character of the New Church; they do not seem to understand fully what it is they are trying to establish. And because they are not imbued with the idea that the New Church is really new and founded upon a wholly new dispensation of Divine Truth, their efforts lack definiteness of purpose and thus are wanting in proper spirit and enthusiasm. Their methods are wrong, and comparatively little is done. Instead of announcing that the New Church is something entirely new, many of our missionaries endeavor to convince people that it is only a higher and improved form of the (so-called) religion they already have; and instead of pointing to the Writings of the Church as the source of Doctrine, they have much to say about New Church silently coming down from. Heaven and permeating all religious denominations and making New Churchmen out of people who have never read a word of Swedenborg. On the very face of it, such a mode of attempting to found a New Church is preposterous. Those who are ready to become New Churchmen will be driven away by such vagueness and uncertainty. They have fog enough already; they want something firm and reliable-something that they can believe and trust. And who would trust in the New Church as set forth by some of our misty, hesitating, apologetic missionaries?
Title Unspecified 1884
WE are taught in the Apocalypse Revealed that while the New Church is in itself one, it will be various according to reception. In numerous other passages we learn that, in order that the varieties of the Church may still be one, charity is necessary, together with a common acknowledgment of fundamentals. This is a truth the people of the New Church at large do not as yet fully recognize; but an important step was taken in this direction in the new rules concerning the Priesthood, adopted by the General Convention at Chicago, June, 1882. The principle which governs in these rules, we regret to say, does not now, and probably will not for some years to come, govern in the actual workings of the Convention. We shall see what the new Constitution will do for us in this respect. But we note with pleasure a practical step by the late Ministers' Conference which looks to the performance of certain uses in which all may join. The Conference decided to prepare a Book of Prayer for the use of New Church people, both in public and in private worship. A committee of five was appointed to take the work actively in charge, and the constitution of the Committee, representing varieties in the Church, gives promise of a successful result. With the same end in view, the Conference also decided to prepare a Book of Hymns for the use of the whole Church.
Title Unspecified 1884
Unity quotes our statement that "fiction was the first mode of literary composition," and asks:
"Would this paper agree with one of our correspondents concerning the ten great novels . . . whose list contained the following: 'Old Testament; authors uncertain'?"
Unity and its correspondent have need to revise their definition of a "novel." Novels are fictitious narratives, but all fictitious narratives are not novels; The Book of Job, the Iliad, the Greek Myths, Aesop's Fables are stories, but not novels. Even in the Old Testament were written in the most ancient style in the form of a feigned or fictitious narrative, still the term novel could not be applied to it. The Word in both Testaments is written by correspondences and contains an internal sense which treats of Heaven and the LORD. But it is not written in the most ancient style, with the exception of the first ten chapters of Genesis, which, according to Divine command, Moses copied from the Ancient Word then extant probably in Egypt and now preserved in Great Tartary. The remainder of the Old Testament is composed in three styles: the historical, presenting true history, but still containing an internal sense; the prophetic, and the style of the Psalms of David, all of which was written by the LORD Himself through the instrumentality of certain men chosen for the purpose. We have thus answered a playful question seriously, because as New Churchmen we are compelled to answer it seriously or not at all. New Churchmen cannot trifle with the Word of the LORD. For, unlike the sects of modern Christianity, both orthodox and heterodox; the New Church regards the Word as the LORD'S presence with man, holy in every syllable. Scriptural jokes and pleasantries, which are so common even among apparently pious clergymen and devout laymen in the Old Church, are seen in the light of the Church to be blasphemous and profane.
EPHAH Rev. L. H. TAFEL 1884
And he said, This is the Ephah going forth, and he said, this is their aspect in all the earth. And behold, a talent of lead was lifted p net together with it the woman sitting in the midst of the Ephah. And he said, This is the wickedness, and he cast her into the midst of the Ephah and he cast the stone of lead upon its mouth."-Zechariah. v, 6-8.
By the great Flying Roll and the Ephah in this chapter of Zechariah are typically represented the state of the world at the present time; for the prophet Zechariah wrote at the building of the second Temple, of which the LORD prophesied: "The glory of this latter house shall be greater than of the former, saith the LORD of hosts, and in this place will I give peace;" and by this is signified the New Church now being established upon the earth. By the great Flying Roll twenty cubits long, and ten cubits broad is signified the state of the natural man at this day with respect to truth, and because this has been altogether falsified it is further described as "a curse going forth over the face of the whole earth." But the state of good now prevailing in the world is described by the Ephah, sitting within which was the woman called "The Wickedness," the Ephah being closed up with a talent of lead. By this Divine vision is described and signified that the good of the natural man at this day has within it wickedness, defended and hidden away under the stone of lead, by which are signified falses springing from evils of the lowest, most sensual kind. But good which has within it wickedness is unclean and profane, good which defiles everything heavenly and spiritual, wherefore it is said that it was carried away to the land of Shinar, by which is signified a state of external worship within which is the profane. This is signified by Shinar, because in that land was Babylon, which has that signification. Every man, indeed, is both in good and in evil, for he is in evil when he acts from himself but in good when he acts from the LORD; nor could man live without these two states. For man altogether left to his proprium, thus to his evils, or in other words to hell, would be dead, for evil without any good is in itself horrible and dead, and so, on the other hand, if man were in good only, and thus in the LORD, he could not live, for he would be as it were suffocated, continually gasping for breath, like one in the agonies of death. But the difference among men is this, that the man who is regenerating is as to his internal in the LORD, but in his external as if in himself, i. e., in his proprium; but the man who is not regenerating is interiorly in himself, i. e., in his proprium, and exteriorly as it were in the LORD, i. e., in his external he simulates the good which comes from the LORD. The one is in evil, but the other in good, for in the sight of the angels and of the LORD the internal alone is regarded, but not the external, except in so far as it flows from the internal and acts as one with it. Nevertheless, both he that is in evil and he that is in good has both good and evil in himself. Man is apt to think little about his affections and to devote his chief attention to the thoughts which are of his understanding. The reason of this is, in part, that the affections do not so clearly appear before the eyes as the thoughts and opinions. And yet thoughts and truths are of use chiefly as they modify and regenerate the affections. Man though unregenerate may yet be in a certain degree of spiritual light, but this is a cold light like that of winter, and nothing heavenly grows in it; it is only as man shuns the evil which he sees in this light that there is an immediate influx from the Divine Human of the LORD into the new will or conscience, and this brings with it heavenly warmth and life, which makes the seed of truth to germinate, grow, and bear the fruit of good use. Thus it is the affection of love which gives life and warmth, and in which the LORD is immediately present giving life and strength. As with the individual so with the whole Society and the whole Church. Where there is merely an intellectual reception of the Divine Truth, but no shunning of evil, and in consequence no reception of the immediate presence of the LORD through the will, and thus no glowing affection for the true and the good, there the sphere of life is chilly and cold and lifeless. This may further be applied to the relation of man and woman in the Church. Man in his external is in truth, and this by itself as we are taught in the Writings is grave, harsh, hard, and high-spirited; where this alone rules the sphere may be intellectual and clear, but it is only as the affection of good and the affection of truth as represented by woman is adjoined, that the sphere becomes also warm and living, joyous and full, serene and peaceful; for in the affection of love there is an immediate presence of Heaven and of the LORD. In truth there is brightness, but in the affection of love there is warmth. The Ephah and its contents in our text treats of the state of the affections or the state of good among men at the end of the age and at the commencement of the New Church. Enthroned within the will sits the woman called Wickedness; the affections of the will are in direct opposition to the Divine Law. What is in agreement with the Divine Law and thus with the good of charity is in the Word called justice, but what is opposed to it is called wickedness. At this day there is in the will of man a total opposition to the Divine Law. Instead of a willingness to be guided of the LORD and doing His will, there are the affections of self-love; and instead of the love of the neighbor, there is the striving after wealth; instead of the affections of obeying the Divine Law, there are the affections of sensual and corporeal pleasure. These evil affections are the Woman called Wickedness that sits in the Ephah and fills it. Wherever we see good uses performed on earth, except with the regenerate, there is, as our text shows us, in the midst of it the Woman Wickedness. Uses can be performed from two sources, either from the LORD or from self. In uses performed from the LORD, He Himself is inmostly present; in uses performed from self, there is the Woman called Wickedness; and from this inmost principle the whole quality is derived, for according to it the quality of the use is either from hell or from Heaven. Our text thus gives us a Revelation from the LORD as to the internal quality of the good now in the world: within it is Wickedness. The Ephah indeed is there, the external form of good or of the use, but the substance is lacking, or rather it is perverted; where the LORD should be enthroned sit Wickedness and Death. This is the animating principle with all in Christendom, except the few who form the remains who still believe in the LORD JESUS CHRIST as God, and who shun evil as sin. This throws, however, an especial light upon the state of woman in the vastate Church, even as the Flying Roll describes more especially the state of the man in the consummated Church; and as such this Revelation from the LORD is of especial importance: the Ephah is still to be seen, there is still the appearance of Love and Gentleness, Tenderness and Modesty, with its accompanying form of beauty seen with the woman of the I vastate Church, but alas! the internal has flown, the LORD JESUS CHRIST is not sitting as King within the heart, but in its midst sitteth the woman Wickedness. The affections prevailing in the world around us are not the affection for what is good and pure, true and heavenly, but the love of position, the love of wealth, the love of pleasure. When woman seeks a mate the first question is not whether the man of her choice loves the LORD and His Church; such a question would to the world around us betray at once a little, narrow, bigoted soul, but the question turns, to what the world considers of far greater importance, to: How much is he worth? What is his worldly position? Can he furnish his chosen one with the pleasures of the world? and, secondarily, What is his appearance, bearing, and manners? Such are the questions asked by the, woman of this age, in which selfishness has taken the place of love to the LORD and worldliness the place of the affections of charity. And the affections ruling in the world have again a strong influence on the intellect of the age. When man sees that all that makes him lovable in the eye of woman is position, wealth, and the ability to minister to the love of pleasure, then naturally these possessions assume a supreme importance, and heavenly things are esteemed but as secondary, as means to the acquisition of the former end. So we see that the will of the present age is as depraved as the understanding; the holiest gifts: love to the LORD, mutual love, Conjugial Love, and the love of offspring are all held in light esteem, and the woman of the period is ready to sacrifice them all to the Moloch of selfishness, worldliness ease and selfish pleasure, and yet with all this, the external graces of modesty and elegance, loveliness and sweetness, politeness and kindliness, are still outwardly maintained: the Ephah is still there, but within it is sitting the Woman Wickedness. But by general consent, the internal depravity is not to be allowed to appear. External homage is still to be shown to virtue and justice, purity and uprightness, but the greater honor is nevertheless reserved for worldly success and prosperity. Wickedness sits in the Ephah but it is covered by the stone of lead. Lead in the Word represents the evil that draws down into hell. So it is said of the Egyptians in the Sea Suph: "Thou didst blow with Thy wind, the sea covered them: they sank as lead in the mighty waters." A stone signifies truth but in the opposite sense the false; this gives us the reason of the peculiar expression: "He cast the stone of lead upon the mouth of it." The Common Version has, indeed, amended this into "the weight of lead," which would make smoother reading, but destroys the internal sense. A stone of lead is cast upon the mouth of the Ephah. Falses from evil cover up and excuse the Wickedness of the selfishness, worldliness, and eager pursuit of self-gratification of the present day. There is not a sin nor a vice that is eating up the vitals of present Christendom which has not some excuse and justification in a ready and handy falsity, springing from selfishness to justify it. Evils generally prevalent are either denied, or when that cannot be done any longer, some slippery falsity is flippantly put forth to palliate or justify it. A stone of lead is cast upon the mouth of the Ephah and Wickedness no more appears; on the contrary, the evils and vices of to-day are at once changed into amiable weaknesses or justified into correct and proper policy. This it is easy to do where self-will and worldliness are sitting enthroned, and where even in the religion of the day doing the will of the LORD is not considered as necessary, or even conducive to salvation. Of this Ephah it is farther said, that it is carried to the "land of Shinar, where a house shall be built unto it, where it shall be established and be set upon her base." The two women who carry it there are the two so-called Christian Churches, the Catholic and the Protestant, which vie with each other to give a comfortable house to the Ephah, in which sitteth Wickedness, i. e., to those who are interiorly selfish and worldly, and given to the pursuit of sinful pleasures, but who still put on a moral bearing and a devout face. They carry the Ephah to the land of Shinar and build it a house; they provide a worship which is merely external, without a life of Heaven, where those who are described by the Ephah, can remain without being obliged to fight against their evils and to give them up: the one Church selling its absolutions at a reasonable price, the other teaching that we need only believe and we shall be saved. And thus the Ephah "has a house built unto it, is established and set upon her base." The question is sometimes asked, Of what use are the many descriptions in the Word of the corrupt state of the world around us? We may be sure that they are absolutely essential to our salvation, else we should not find them in the Word of the LORD, which contains nothing but Infinite Wisdom, springing from Infinite Mercy and Love. It is absolutely necessary for us to know that it is not safe for us to think and to speak, to will and to act, as the world around us does if we would be delivered from evil and enter Heaven. It is absolutely necessary for us to know that the practices and the fashions of the world around us spring, not from Heaven but from hell, that the heart of mankind is corrupt, that instead of being the throne of the LORD JESUS CHRIST, the Woman Wickedness sits within it and rules it, and that the many excuses and justifications heard about this wickedness are but as the stone of lead cast upon the mouth of the Ephah to hide its abominable contents-falses springing from this very wickedness itself. And when we see what our text teaches with respect to the world around us, we may well turn to the world within us and apply its teachings there. By inheritance and by acquired evil, our will is even like the Ephah in our text; there may be good appearing on the surface, but the Woman Wickedness is still sitting within, covered perhaps with the stone of lead. This describes the state of every one before he begins 'his regeneration; and it is most important for him to know this. With none of us the heart is clean, with every one before regeneration Wickedness sitteth within, directing man, not in the way of the LORD, but in the way of man's own proprium, in the way of his own corrupt will. The very first thing after learning the truth is to determine that we will no more walk in our own ways, nor serve the Baalim of our own desires and lusts, but look to the LORD, to learn His ways that we may walk in them. He who has not yet come to this point has not yet entered on the life of the Church, the life of Heaven. There can be no compromise in this matter; there are but two ways for every one, the one leading to hell, the other to Heaven. Happy is he who has clearly decided upon his path, and who can say with the aged Joshua: "As for me and my house, we will serve the LORD." The woman of the Church has a great field of usefulness before her: from the LORD through her flow forth the affections, which quicken the sphere of the Church. The truth received by the man of the Church from the LORD forms the inmost of her life, and it remains with her to see that this ultimates itself in a warm sphere of devotion to the LORD'S will, a warm mutual love, a fervent Conjugial Love, and a tender heavenly care for the children that the LORD intrusts to His Church. This sphere can, however, only grow and develop and fill the Church as the Woman Wickedness is rejected and removed, as self-will is seen to be infernal and given up, and we put our hand trustingly in the LORD'S hand to be guided of Him, and this we do as we carefully study and obey the Word in the light of the Heavenly Doctrines. Then as we put aside self-will and worldliness and selfish gratifications, the LORD will communicate to his Church the sphere of love and joy and peace that prevails in Heaven, and as His good and His truth are received then in the LORD'S Kingdom on earth, love to the LORD and mutual love, Conjugial Love, and love for infants, will reign and abound even as they do in Heaven, and the LORD will reign as in the understanding, so also in the heart of all His children. Amen.
EDUCATION AND INSTRUCTION 1884
II. In the March number of the LIFE some universals of Education and Instruction were presented. It was there shown that man is created in the ultimate plane of Divine Order because it is the nature of the Divine to go forth to the ultimate before it subsists, renews itself, and procreates. But man is created in the ultimate or natural world, not with the end of remaining there to eternity; his end is the Heavens elevated above the natural world and its atmospheres into a world and atmospheres of greater perfection in which he can perform more interior uses and enjoy a life of interior peace and happiness. While man is in the ultimate sphere he is to be prepared for this more perfect life. He must acquire an ultimate plane of mind adapted to receive the inflowing life from the LORD, to retain it in its connection, and to react upon it. Without such a plane the inflowing Divine Life of the LORD would be dissipated and lost, but with that ultimate containant it renews itself; is multiplied, and reproduces itself. It is for this reason that creation is in the ultimate natural world and that the human race on the earth is the seminary of the Heavens. Not only are human bodies procreated in this ultimate sphere, but human souls are formed and prepared for Heaven. Upon the quality of the plane depends the quality of the heavenly life in the Spiritual World. Since this plane of man's life is the containant of heavenly life and reacts upon that life, it is formed in agreement with it and corresponds to it. In order that this may take place the relation between both worlds is most intimate. This relation subsists not only outside of man, between the forces and substances composing his soul and the materials composing his body,-this relation is that of cause, and effect, for the spiritual takes the material, and molds and forms it into corresponding forms in which it may rest and by which it may act. Nothing exists therefore in nature or in man but from its soul. The universe of matter contains within a universe of spirit, as the material body of man contains a spiritual soul. Both are animated by the life of the LORD. And this brings us once more to the closing point of the former article, viz.: the absolute necessity of realizing ourselves and of teaching our children to realize the intimate relation of Spiritual World and Natural World, of soul and body, of angels and men. Without this there can be no true Education and Instruction. Once realize This, and our mind is filled with questions. What is the nature of this close and vital relation? What is the order and form of the Spiritual World, and how does it affect the natural world? What is the manner of life of its inhabitants, and how are they governed? How are they associated with us, and in what way do they affect us and we them? Are the evil as well as the good associated with us, and can we choose one or the other? How are we made so that we can live in both worlds? The answers to these and many more questions are in the general form familiar to most New Churchmen, but it is necessary to consider some of them more in particular in order that we may see their vital relation to Education and Instruction. There are many reasons for this. A mere general idea of the relation of spirit and matter is obscure and faint, easily effaced from the mind. We acknowledge it as a doctrine but forget it in our daily uses and duties of life, for we cannot apply it. When, however, this general knowledge is completed and filled up with particulars it becomes more and more a living reality affecting our life and actions. We begin to live as if there were something beyond and above this short life, as if honors and wealth were not the only objects of life. From this knowledge we know how to treat our children so as to work in agreement with the angels who continually strive to lead them to Heaven. At the same time we are enabled to impress upon their tender minds a sense of the reality of the future life that will be of the greatest use in after life. We are taught that man is created into the form and order of both worlds. His spirit is in the form and order of the Spiritual World, and his body in the form and order of the natural world. This form in the Heavens and in the world is the human form. The whole Heavens form one Gorand or Greatest Man, animated by the Divine Proceeding Life of the LORD. In this perfect human form the parts are like the whole, hence every society is in the human form, and hence again every angel and every man is in the human form. This human form of the whole Heavens, of each society, and of each individual angel and man is from the Divine Human Form of the LORD from whom Heaven is Heaven. "The Divine of the LORD makes Heaven." "The angels taken together are called Heaven because they constitute it; but still it is the Divine Proceeding from the LORD which flows in with the angels and which is received by them, which makes Heaven in general and in particular. The Divine Proceeding from the LORD is the good of love and the truth of faith; as far, therefore, as they receive good and truth from the LORD, so far they are angels, and so far they are Heaven."-H. H. 7. The LORD alone is man in Himself; angels and men are men only so far as they receive good and truth from Him, for these make the human. Hence we come to a universal of Education and Instruction, viz.: that our children are to be prepared to be recipients of the good of love and the truth of faith. And the very primary of the preparation is the teaching concerning the LORD as a Divine Man. Where the idea of the LORD as a Divine Man is not, the interiors of the mind are closed and man is not in the form of Heaven. The understanding and acknowledgement of this teaching opens the interiors of the mind toward the LORD and renders them receptive of love and wisdom from Him. By this reception man becomes more and more a man, for goods and truths are in the human form, they inflow into the human form, molding and perfecting it so that it becomes more and more human, more and more an image and likeness of the LORD, thus more and more a miniature Heaven, and more and more a Church on earth. But the importance of this teaching as the primary of Education and Instruction will be impressed most powerfully and lastingly by the following: "It is from the Divine Human of the LORD that Heaven in the whole and in part resembles a man. The angels who are in the Heavens never perceive the Divine under any other form than the human, and what is wonderful, those who are in the superior Heavens cannot think otherwise concerning the Divine. They are brought into that necessity of thinking from the Divine itself, which flows in, and also from the form of Heaven according to which their thoughts extend themselves around; for every thought which the angels have has extension into Heaven, and according to that extension they have intelligence and wisdom. Hence it is that all there acknowledge the LORD because the Divine Human is given only in Him. These things have not only been told me by the angels, but it has also been given me to perceive them when elevated into the interior sphere of Heaven. Hence it is manifest, that the wiser the angels are, the more clearly they perceive this; and hence it is that the LORD appears to them: for the LORD appears in a Divine Angelic Form, which is the human to those who acknowledge and believe in a visible Divine but not to those who acknowledge and believe in an invisible Divine; for the former can see their Divine but the latter cannot. "Because the angels perceive not an invisible Divine which they call a Divine without form but a visible Divine in the human form, therefore it is common for them to say, that the LORD alone is Man, and that every one is so far a man as he receives Him . . . Because there is such perception concerning the Divine in the Heavens, therefore it is implanted in every man who receives any influx from Heaven to think of God under a human shape; this the ancients did; this also the moderns do as well without as within the Church; the simple see Him as the Ancient One in brightness. . . . Hence it is that one who is not in the idea of Heaven, that is in the idea of the Divine, from whom Heaven is, cannot be elevated to the first threshold of Heaven; as soon as he comes thither there is resistance and strong repulsion. The cause is that the interiors with him which should receive Heaven are closed, since they are not in the form of Heaven; yea, the nearer he comes to Heaven the tighter they are closed. Such is the lot of those within the Church who deny the LORD, and who, as the Socinians, deny His Divine."-H. H. 79, 80, 82, 83. To implant then in the minds of the young a living and clear idea of the LORD as a Divine Man from whom proceed all things and from whom all things continually subsist is the primary and most universal of Education and Instruction. Upon the implantation of this idea depends the opening of the interiors of the mind to the reception of good and truth from Him. Only so far as the truth concerning the Divine Human is perceived can the form and order of the Heavens be known and understood. For this form and order depends upon the LORD. Only so far can the relation of Heaven and the Church to the LORD their Creator be perceived and understood. And only so far as we understand this relation can we see our own relation to the Heavens and to the Church. Our children must be taught to see that they are not isolated individuals separate from others, but that they are parts of a grand whole, a Gorand Man in Heaven and on earth, and that the perfection of that Gorand Man depends on the perfection of its greater and lesser parts. They must see that they are not created for themselves but for others. It is one of the expressed principles of the Kindergarten System of Education to impress upon children the fact that they are but parts of a grand whole. But this cannot be done without the knowledge and acknowledgment of the Lord as a Divine Man. For from the LORD the whole Heavens are a Gorand Man, every Heaven is a lesser man, every society still smaller, and every angel a least man. The whole Heavens derive the quality of their manhood from the LORD, each society from the whole Heavens, and each angel from his own society. All are similitudes and likenesses of the LORD. He is the perfect man; we are to imitate Him. We are not to set up as an ideal some great man upon earth, however good and wise, but we are to emulate the only Divine Man by opening our minds to receive humanity from Him. How important then for us to know and understand the qualities of the Divine Human of the LORD, to have His name written in our foreheads, that we may love Him with our whole strength and with our whole soul. So far as we form a clear idea concerning the LORD as a Divine Man, so far we understand Heaven and the Church, for the knowledge of the LORD contains all knowledge. And how are we to think of the LORD, and how are we to teach our children to think of Him? This is a subject for a life's study. We will only refer to some general ideas. We are unquestionably to think of the LORD in the Human Shape in the midst of the Sun of Heaven, and we are to teach our children to so think of Him. But we are taught not to think of Him from His shape as a Man merely, but to think of Him as to His Divine Love and Divine Wisdom, and, of His shape from these. This children cannot do at first; at first they must think of Him from His shape as a man, just as they think of the neighbors from their shape. But they must be led by degrees to think of the LORD from His Divine Human qualities, from His Love and Mercy toward the human race, from His Divine Creative Power, from His Divine Providence. They must think of Him as the Creator, Redeemer, and Saviour-in a word, they must think of Him from His Divine Uses, for the LORD is Use itself; from whom are derived all uses. As they think of the LORD in this way, they will at the same time think of man not from person, but from good and truth; they will learn to look upon their neighbor and themselves as uses. As uses they are looked upon by the LORD and by the an gels. We are then to impress upon our children first and foremost and perpetually, the idea of God as a Divine Man. And this is to be done not only in the religious instruction, but in the Languages, in Science, in Art and Literature, in everything, for everything proceeds from Him, and He is in everything, and we can see Him there in His Divine Human if we but look for Him. For example, in Language we must acknowledge the Lord, by putting at the head of all languages that language which we are taught is most like the angelic, viz.: the Hebrew, in which the Word is given. When we can see and can teach our children to see that everything depends upon the LORD, and can teach them this not only in generals but in particulars, then we will have begun to educate and instruct them truly. We will conclude this article with the following, from the Divine Wisdom in the Apocalypse Explained, recommending all to read the whole number. "A full idea of creation, or of the existence of all things in their order from the life which is the LORD, cannot be given by reason of the Arcana which are known in Heaven, and have indeed been communicated to me, but which, being deeply concealed, cannot on that account be described except by a book, and scarce then to the understanding; of which Arcana nevertheless this is the sum, that the Sun of Heaven, in which the LORD is, is the common centre of the universe, and that all things of the universe are circumferences, and circumferences even to the last, and that He rules these circumferences from Himself alone, as one continuous thing, but the middle ones from the last, and that He perpetually animates and actuates them, as easily as man from understanding and will animates and actuates his body, and that there is influx into uses, and from them into their forms.-.D. W. in A. E. xii, 5.
ERROR INVOLVED IN TOTAL ABSTINENCE.* 1884
THERE is no necessity of filling whole folios with argument on the subject, as disputants have done to support false assumptions. A few clear, positive statements of the Doctrines are sufficient to dispose of it, assumptions and all. The principal support of the total abstinence defenders has been the assumption that when wine is referred to as having a good correspondence and use, it is an unfermented and therefore unintoxicating kind that is meant, and that when wine is given a bad use and correspondence it is a fermented and therefore an intoxicating kind that is meant. This, with assumptions involving it and depending upon it, constitute their whole support. It requires but a few statements of the Doctrines to show that this assumption is not true, and must therefore with all its supports and dependencies fall to the ground. Omitting, then, the old staple arguments, let us attend to some hitherto less noticed. In the True Christian Religion 820, of the converted Papists it is said, "Noble or generous wine is given to them to drink out of crystal cups." Noble or generous wine is elsewhere spoken of so as to describe its qualities unmistakably as being intoxicating. In Conjugial Love 476, it is said of one "who loves generous wine, still while he drinks that which is not noble he does not lose the taste and appetite for the generous," and in number 461 mention is made of being "intoxicated with generous wine." The same is reported in True Christian Religion 570. This is enough to dispose of the whole question as argued on the ground above mentioned, for it demonstrates that wine spoken of in a good sense, i. e., noble and generous wine, is wine that will intoxicate, and there ore that the distinction assumed is not true. It would be perfectly justifiable to rest the case here. All who acknowledge the authority of the Doctrines need only to know what is taught to accept it instead of any assumptions, however plausibly supported. But to satisfy is better than merely to silence. And it may he more satisfying to see further light which the Doctrines throw on some of the accompanying issues of the question. By reference to D. P. 284 we see that generous wine is fermented. "If good conquers, 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 liquor." This leaves no possible doubt that the wine referred to here and in similar references is that which has been fermented and cleared and purified by fermentation. This proof has a wider bearing than that which shows surely that it will intoxicate; for, as is known, must or partly fermented juice of the grape commonly translated " new wine," can be so taken as to do that most sickeningly. Accordingly, we are taught wine and must may have the same significance, see A. E. 695, and therefore may have a like a good or bad correspondence and use, as A. C. 5166, "wine, must, strong drink," are mentioned as predicated of things which are of the understanding," but when employed in a bad sense, as in A. R. 316, they signify the falsification of truth." But the wider bearing of the truth above referred to is that which it is shown to have upon the teachings respecting the much misrepresented subject of fermentations and temptations. The whole treatment of this subject by the party of total abstinence is opposite to the teaching on this important doctrine. They claim that because leaven, which is the cause of ferment, corresponds to the false of evil, therefore all the products of processes into which it enters must be evil. The Doctrines, on the contrary, teach that there is no spiritual good, but as the product of fermentation or temptation in which the false of evil is an exciting factor. The teaching is found in many places, but most definitely in A. C. 7906. By leaven is signified the false derived from evil; and by meal is signified the truth from which good is derived. The ground of the similitude here used originates in this circumstance, that the purification of truth from the false opportunity to man cannot exist without fermentation, so called, that is, without the combat of the false with truth, and of truth with the false; but after the combat has taken place and truth has conquered, then the false falls down like dregs, and the truth becomes purified like wine, which after fermentation grows clear, the dregs falling to the bottom. This fermentation or combat exists principally when the state appertaining to man is turned, viz.: when he begins to act from the good which is of charity, and not, as before, from the truth which is of faith; far the state is not yet purified when man acts from the truth of faith, which is purified when be acts from the good which is of charity, for then he acts from the will, but before only from the understanding. Spiritual combats or temptations are fermentations in the spiritual sense, for on such occasions falses are willing to conjoin themselves to truths, but truths refuse them, and at length cast them down as it were to the bottom, consequently delicate: in this sense is to be understood what the LORD teaches concerning leaven when He says, "The kingdom of heaven is like unto leaven." Comp. D. P. 25. So far, therefore, from the product of ferment being evil, it is the only genuine spiritual good. That which is without it is only natural. Here, indeed, we find the only difference shown in the Doctrines between wine and must, and that difference is not in favor of the latter, which, where it is given a distinctive significance, is given that of the natural principle, while wine is given that of the corresponding spiritual principle. As in A. E. 374, "Must signifies the truth of the natural man," and in n. 375 wine signifies interior truths. In A. C. 3680 "Must signifies natural truth . . . wine signifies spiritual truth." In n. 5117, it is said, "Must in the cluster denotes truth from good in the natural, [Comp. T. C. R. 404, must corresponds to the love of the world] but wine is predicated of the spiritual Church and blood [that is, blood of the grapes] of the celestial Church; this being so, wine was enjoined in the Holy Supper." Here we have light on an important matter-the proper wine to be used in the Holy Supper. Wine is predicated of the spiritual, and is therefore enjoined in the Holy Supper: that is, because it represents spiritual rather than celestial or natural principles. As we are told in the doctrine concerning the Holy Supper. (Heavenly Doctrine), it "is the good of faith which is a spiritual good attained, as we are told in the extract above cited (A. C. 7906), by temptations or fermentations. Hence, wine which has been prepared and purified by this process, is the only proper representative. So far, therefore, as the use of wine is concerned in the sacraments of the Church, the total abstinence principle can be but little less than profanation of the Holiest solemnity of worship. It may do for the ceremony of a dead religion that cannot any longer have any spiritual truth in it, but never, never let it be introduced into the Holiest solemnity of the LORD'S New Church, that is or ought to be in genuine spiritual truths from the LORD, and a life purified by them through spiritual temptation. See T. C. R. 596. As to whether total abstinence in general is taught by the Doctrines, any one who reads them with his mind cleared, by the above teaching, of the rubbish of assumptions on the subject can come to but one conclusion. It is not taught, but the opposite is taught. What mean such teachings as this? "That good loves truth, and wills to be conjoined with it, may be illustrated also by comparison with food and water, or with bread and wine; there must be the one and the other; food or bread alone does not do anything in the body for its nourishment without water or wine; wherefore the one seeks and desires the other." (Doct. Life 40.) And this: "Charity and faith, that the one and the other may be anything, can no more be separated than food and water, or bread and wine, with man, for food and bread taken without water and wine only distend the stomach, and like undigested masses destroy it, and become as putrid mire; water and wine without meat and bread also distend the stomach, and likewise the vessels and p ores, which, thus destitute of nutrition, emaciate the body even to death."-T. C. R. 367. Note here a suggestion as to the proper use of wine with food. We have also the opposite bad use of both food and wine in this passage. In T. C. R. 459 mention is made of one "who urges food and wine upon those who eat and drink to excess." We have "luxury and intemperance" mentioned jointly in D. P. 112 as evils to be removed by being shunned as sins. And this is evidently the ground on which the whole question is settled by the Doctrines. Intemperance, like all other evils, is to be cured solely by shunning it, with all other evils, as sin against God. There is no other cure. Abstinence from the evil use of any pleasure or delight as a sin is its only cure; and that, as leading to the right and true use of it, is a sure and infallible one. See the teaching on this whole subject, A. C. 995-997, including "that of tasting delicacies and useful meats and drinks," all pleasures are allowed to man, but for the sake of use only, and virtue of their use, with a difference according to its degree, they partake in and live from heavenly felicity." Add to this Swedenborg's statement from the Adversaria, "Wine is thus gladness or heavenly joy, for then [with the regenerate] it exhilarates and only excites those things which are of charity." Also his own example in taking one or two glasses of wine (not grape jelly) after dinner. (Fernald's Life, 443.) To this what need we to add more? * A paper by the Rev. G. N. Smith, read before the Ministers' Conference at its session in Philadelphia, 1884.
WAIF 1884
II. THE landlord led Mr. Rosse to the dining-room, where the table was laid for one, and then left him after saying, "We don't put on no style here, but I guess you'll find enough to eat." "So do I," replied Mr. Rosse, as he looked at the repast spread before him-bread, perspiring butter, fried bacon, boiled potatoes, and touch, uncompromising pie. A swarm of flies were industriously at work, running to and fro over the table-cloth and food, or formed in dense rings around the edge of some dish that contained an especial delicacy. A few unfortunates were mired in the butter, and their frantic efforts to escape only involved them deeper, while others were 'swimming in the milk jug. Mr. Rosse waved his arms over the table, but this only increased the excitement among them and precipitated a dozen more among those a I ready struggling for their lives. After a few mouthfuls of bread and a potato, Mr. Rosse pushed back his chair and said, "No wonder that child doesn't eat much." He returned to the public room and asked, as he put his hand in his pocket, " How much?" "Fifty cents." He paid the money and then looked at his watch, saw that it was only a little past twelve o'clock. "Whew I six hours more of this misery." He went out on the sidewalk, where there was now a little strip of shade. Walking as far as the shade extended, he looked up the street and saw a parched and dusty road shimmering in the breathless air, a straggling line of frame houses baking in the sun, but nowhere any sign of animal or human life. He next walked to the other end of the house and looked down toward the railroad station; after a few minutes, he stepped forth into the sunlight, walked a short distance, came to a halt, stood a moment as though undecided, and then returned. His next action was to fetch out a chair and seat himself in it; placing his feet against the side of the house, he tilted the chair back, pushed his hat forward, and clasped his hands back of his head. The thought of the present and future condition of that helpless child had powerfully affected him, had made him restless. He now determined to reason himself out of what he called a "foolish idea" by proving to himself that it was not his duty to take her under his protection, for this was his foolish idea. If he could see that it was not, he would be easy, for duty was his religion. True, he did not regard it in that light, but still it was. Early in life there had been implanted in him the belief that the Bible was the Word of God and holy. This simple faith he still held unquestioned. Much of his roving life had been passed under discipline, sometimes on sea and sometimes on land. In this life, perhaps, had grown up the idea that man should obey orders. If given by one in rightful authority, they w be unhesitatingly obeyed; where there was no one to give them, they were to be self given and then followed. In the war, at this time not long since over, he had served in the cavalry, at first as a private and lastly as an officer. Once his regiment, with others in advance of the main body, met the advance guard of the opposing forces. The enemy had secured a position from which they must be driven at all hazards. An infantry assault had been beaten back, and orders were given for the cavalry, just then arrived, to charge at once. Every man knew that it was a desperate undertaking, but as the bugle rang out, the line started at a swinging trot, which changed to a headlong gallop as they debouched on the plain and came under fire. The enemy's guns seemed to pour a continuous stream of shells or grape, that tore through the oncoming line and strewed its wake with an unbroken trail of men and horses. But not a survivor paused, and among the foremost in that mad face rode John Rosse, sabre in hand, ready for a soldier's duty. It was to him a blind duty, for he felt, as did his comrades, that the charge was a deadly blunder. But as they thundered down on the volcanic battery, a line in friendly uniforms suddenly appeared sweeping down on the flanks of the enemy. In a moment they were driven from the coveted position. It was by such things as this that his religion of duty, if it may be so called, had grown and been confirmed. As he sits now with his hat drawn over his closed eyes, a contest is going on in his mind. From one quarter comes: "The child is nothing to you. A sad case, truly, but are you to take upon yourself the care of all distressed children you meet? You were left an orphan yourself and no one took care of you. If you do take her, she will be a veritable millstone about your neck." Then floated into his mind long forgotten words, But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." "But no one can say that you offend this little one, you simply mind your own business. If you take upon you the care of all the poor children you meet, you will soon be a beggar yourself." To this there came reply: "You never in your life met one similar to this. Beggars you have met by the Thousand, but this child is not a beggar. She is an innocent and helpless little creature to whom it would be useless to give money. She needs a protector to save her from death, or what may be worse than death. If you refuse, there is none to save her from that fate. Is not your duty plain?" "No," was the dogged rejoinder in this mental contest. "You have money in sufficiency, and cannot you at least take her to some well conducted orphan asylum?" "Why do that to gratify a mere sentimental whim. It would be an annoyance and a trouble. Children are always a care and burden, especially little children." "Suffer little children to come unto me, and forbid them not; for of such is the kingdom of God." Mr. Rosse arose and walked about restlessly. The odd impression possessed him that he was not responsible for the opposing arguments, but was responsible for the decision. All the long afternoon he pondered the matter, and about five o'clock he spoke, if the term may be used. This is what he said: "I fear it is my duty to take charge of that child. Why it is, I cannot see clearly, I know that I do not wish to. But then a few years ago I did not wish to ride at a certain murderous battery, or see the use of it either. Our General did, though, and so did I when I saw the boys of the old Eighteenth coming down on their flank. If there is any commander in the present case it is God Himself. 'Suffer little children to come unto me.' Yes, I must take her. Strange that those Bible texts I haven't heard for years should come, up now. They seem like orders." This determined, he entered the public room, where the landlord still sat with his feet on the window-sill, and said, "I have come to the conclusion that it is not right for that child to be placed in the care of that man who lives down at Big Swamp." Very calmly came the reply, "Well, stranger, what are you going to do about it?" "I shall do this, if you or your municipality do not object. I shall take her with me and see that she is placed in some proper asylum for children." "Guess they won't object much. But mind ye, you don't get no money out of this city or me." "Well, who-" began Mr. Rosse, and then, checking himself; he said quietly, "I have not asked for money, nor do not want any from you." "All right, then take her along." "Was there nothing about her mother that would serve to identify her?" "Nothin' but a little money, and that goes to me for her keep." Mr. Rosse gave him a card and said: "There is my address. If any one ever makes inquiries about her, you can refer them to me." "Guess nobody will never inquire." "Where can I find the child? It is near train time." "Guess you'll find her in the kitchen or in the yard, that's where she was told to stay, and she minds what she's told, which is more'n most young 'uns do." Mr. Rosse found her sitting on the grass in the scant shade of an old apple-tree. She was eagerly watching a bird that was hopping about in some bushes not far off, and did not see him until he stopped beside her; then she looked up with a smile that seemed intended at once to disarm censure and to conciliate. His first and not very appropriate question was, "Myra, what do you intend to do, now that your father and mother are dead?" The brightness that had come over her face from watching the bird, and the smile with which she welcomed him, gave place to a look of childish despair as she replied, "I don't know, sir." "What do you want to do?" he next asked, but the little head drooped and no reply came. "What a blunderer I am!" he said to himself. "What can she know of plans?" He stooped down beside her and said, "Would you like me to take you away from this place?" Very quickly she raised her head, and after a moment's scrutiny of his face, said eagerly, "Yes, sir. Will you take me with you to your home?" "I have no home," he answered, "but I will take care of you until you have one." The present is all to a child. The fact of his having no home did not concern her, while his present kindliness was as water to a parched and drooping flower. "Come then," said he, "we must catch that train. Have you anything to take with you?" "Yes, sir, I'll go and get them." She ran into the kitchen and soon returned with a little straw hat, and the doll he had seen her nursing in the morning." "Is that all you have?" he asked. "That is all," was her simple reply. With a suppressed smile he led the way to the public room, and said to the landlord, "Here is the child. I suppose there is nothing more to say?" "Nuthin' that I know of." "Well, then, good day sir." "Good-bye." Myra walked up to him and holding out her hand, said," Good-bye, sir." He looked startled at first, and then said, "Oh! yes. Well, good-bye, and be a good little girl," then, as the others left the room, he relapsed into his former listlessness. At the station Mr. Rosse bought a ticket for Myra, but the agent betrayed no more interest in them than though it were an every-day sight for him to see a well-dressed gentleman and a ragged child as companions. At six o'clock, Mr. Rosse said, "Is that train on time?" "No. Never is." He looked at the agent as though he wanted to say something unpleasant, but the agent, unmoved, sat with his feet on the table and gazed into vacancy, so turned and paced the platform with martial strides. Every now and then he stopped in front of Myra, who patiently sat on the nail keg he had occupied in the morning, but as all he could think of to say to her was, "I hope you are comfortable," he would again resume his walk in silence. It was nearly seven o'clock when the train rattled up to the station. It consisted of two time-worn cars, known respectively as the "Gentlemen's car" and the "Ladies' car." As Mr. Rosse had Myra with him, he was admitted into the latter, which had but few occupants. The bell-rope was pulled, the engine gave a toot, the brakeman "let off" the brakes with a rattle, and with a dislocating jerk the train started, and Gorand Central City was soon left behind. "Twenty minutes for supper," was called out at the next stop. This disposed of, and the train in motion, darkness settled down over the land. The brakeman lit two smoky oil lamps, and the passengers disposed themselves for sleep. Some leaned their heads against the side of a car, and at once set up a profound snore. Others put themselves into all kinds of attitudes, but seemed to find no rest, while others leaned their heads against the back of the seat in front of them, a prey to misery and sickness. Mr. Rosse with Myra beside him sat bolt upright, until he noticed that she grew a little restless, when he said, "What do you want, Myra?" "I'm right sleepy." "Of course, why didn't I think of that," he replied, as he began to arrange things. "I can sleep where I am, but-but I always say my prayers before I go to sleep," she partly whispered. For a moment he looked at her in surprise; he did not know what to do. Then he took her in his strong arms, and laying her head on his shoulder, he said, "Poor little waif; now say your prayers in peace." He heard the whispered prayer, beginning, "Our Father, who art in a heaven," and he involuntarily repeated the words, in unison with her. She turned her face to his and he said, "Did your mother always kiss you after you had said your prayers?" "Yes, sir." He kissed the little one, and she nestled down in his arms in a very contented manner, and at once fell asleep. Through all the night he held the sleeping child. He was very wakeful, and long and often he studied her features, to discover the cause of that fantastic feeling that made him at times clasp her closer, the feeling that he was clinging to her and needed her more than she did him. With the first rays of the sun she awoke, looking much brighter than on the previous day. Without seeming to, he watched her actions closely. After putting her down, she at first stood for some time looking out the car window. When she turned from the window he gazed straight ahead of him, and he could see, without looking at her, that she was scanning his face intently. Gradually she drew closer to him, and as she placed her hand on his he looked at her and said: "Well, Myra!" "If you please, I don't know what to call you." "Don't know what to call me?" "Yes, sir, I don't know your name; but," she added, drawing still closer, "I like you ever so much." "My name is John Rosse." After a pause, she said, seriously: "I had better call you Uncle John, hadn't I?" "Humph! Uncle John? Well, have it your own way." As the day advanced, his sentiments underwent a change from those that animated him during the night. He felt that he had allowed his feelings to overrule his judgment. This was perhaps in part owing to the strong light of day bringing into prominence her soiled attire. He felt this especially when they changed cars at a bustling little station, where every one appeared to him to be unusually well dressed. But as he had assumed the burden, his duty was plain. The next train they had to take was on a first-class road, and he somewhat doggedly, and as a sort of self-discipline, determined to take a "palace" car. "Myra shall astonish the dons," he muttered; and astonish them she did, especially when they heard her address him as "Uncle John." "A fine opinion these people must have of 'Uncle John,'" he thought, "who dresses his niece like a tramp's child. This won't do; I must lay over a day and buy her a decent outfit." But after the first stare of surprise and whispered comment, the people, as usual, lost all interest in the oddly matched pair-all except a lady who sat opposite to them across the aisle. This lady wore glasses, and might have been twenty-five, or she might have been older. She was by no means a beauty, though her face was pleasant-the face: that one is apt to associate with a home where the dinners are well cooked and everything is comfortable. Beside her sat a gentleman of about sixty, absorbed in a newspaper. Mr. Rosse was aware that the young lady from time to time very intently looked at Myra, who sat beside him with the same quiet patience she had shown the day previous. He also looked at the child, and then it occurred to him that, while at present he was unable to improve her apparel, the means were at hand to give her a clean face, so he led her to the wash-room that was directly in front of where they sat, and after filling the basin with water, pulled up his sleeves and then gazed in a helpless manner at the child The room was so situated that no one in the car save the young lady and her companion could see them through the door, which he had left open. He raised his eyes and became aware that she was watching him very eagerly-in fact, as the old phrase goes, "was all on nettles." As he looked at her, she turned and said something to the gentleman beside her. Owing to the noise on the train, Mr. Rosse could not hear his reply, but from his manner of looking over the tops of his glasses he felt sure he said: "Eh! What?" But I whatever it was, the young lady, after a few more words, took a traveling-bag and came to the door of the washroom. With the first words she uttered, a fancy struck Mr. Rome that she was kind-hearted and also that she would never be at a loss for something to say. What she said now was: "I saw through the door that you wanted to wash the dear little child's face and hands, and I'm sure they need it ever so much, and I thought you looked as though you didn't know how to do it so I asked papa if I mightn't come and offer my services, and he said yes, if I thought I wouldn't be intruding; and I was sure I wouldn't be, so I came." "Indeed, I'm very grateful to you. "I always like to take care of children, especially such sweet little things as this one is, the dear little angel!" stooping down and kissing Myra. "But, my I what a sad plight she is in. I have wondered ever since I first saw her how she came to be in so ragged a condition." Saying this she looked confused, and then continued: "I spoke before I thought then; papa says I often do that." Mr. Rome replied, "She is in a bad plight, and no wonder people look at us in amazement." Then he briefly related how she came to be with him, and when be concluded the young lady said "How good it was of you to do that!" At this he very hastily left the room with a guilty feeling, for he thought that had she known he had been regarding the matter as a burdensome duty, she would not have spoken as she did. With an "Excuse me," he sat done beside the old gentleman and explained who the child was whom his daughter had so generously volunteered to take in charge, and when he concluded the old gentleman rigorously grasped his hand in approbation, and again Mr. Rosse felt that he was sailing under false colors. After this the two men exchanged cards, and Mr. Rosse learned that the old gentleman's name was Charles Cassel, and when Myra and the young lady appeared he found that the latter was Miss Mabel Cassel. For the next two hours Mr. Cassel and he sat together engaged in conversation, while Miss Cassel occupied his place with Myra. The latter, however, every now and then would leave her seat and hover around Mr. Rosse for a little while and then return. These slight actions gave him a very keen pleasure that he did not try to analyze. At the expiration of the two hours Mr. Cassel and his daughter had to change cars. In the adieus that followed, Mabel seemed disposed to smother Myra with kisses. When she had gone, Myra said: "Uncle John, isn't she a sweet lady?" and Uncle John said "Yes." It was dark when the train came to a halt in the brilliantly lighted station in one of the large Western cities. Leaving the, car the problem of "what to do with her now?" presented itself to Mr. Rome, for he did not want to turn her over to the care of hotel chambermaids. Thinking over the matter, he suddenly exclaimed to himself; "I have it! It is a little cool, I know, but no matter." He called a carriage and, after giving the driver an address, entered it with Myra and was rapidly driven away. [TO BE CONTINUED].
WANTED 1884
-Addresses of persons to whom sample copies of the LIFE may be sent.
UNIVERSALS AND GENERAL FACTS IN PHYSIOLOGY 1884
III.
THE SEED.
102. EVERYTHING, whether created by spontaneous generation or not, grows from Seeds. (Advs. Vol. I, pp. 344, 500; D. W. 111; D. L. W. 312.) In the beginning it is-probable that the earth's surface, before the soil was formed, was purely seeds. (Advs., Vol. I, p. 3; D. L. W. 312.) 103. The Seed contains the Soul of the plant or animal, and is invariably derived from the male. (D. W. 111; D. L. 11; A. E. 1104, 852, 31, 1004 [63]; A. C. 1815, etc.) 104. The Seed is Truth, or Good in the form of Truth, and contains the first Rudiment of its Species. (C. L. 220; A. E. 340 end, 48; Advs., Vol. I, p. 344, etc.) 105. The Seed has in it the conatus to develop into its kind. 106. The developing force is the Divine Proceeding from the LORD, which, received into the inmost Receptacle of the Seed, causes the latter, when external circumstances concur, to "explicate" into the animal or plant. 107. This developing Force is Love in the form of Truth, and is Life itself. It imparts life and heat to the Seed, and the latter, when it becomes conjoined to a corresponding Egg, begins to "explicate." 108. This conjunction of Seed and Egg, which results in the formation of a new creature, is the ultimate union of Truth with the Good that more or less fully represents the Good of that Truth. This is marriage in effect, and results from the universal Truth that Good and Truth are One in Origin, but are received as two in finite creation, and hence have in them "a universally implanted tendene to union." (A. E. 1077 et al.) 109. The Life or Soul in the Seed operates so as to clothe itself in a natural form by means of Animal, Vegetable, and Mineral Heat, aided by Light, Moisture, and suitable reactory Receptacles that serve as wombs. Heat is inmostly in the Seed, and, with Light, is continuous from the Sun. (Advs., Vol. II, p. 602.) 110. The Seed from the father is fermented by heat and nourished in the maternal womb (D. W. 111); the Seed from the plant (all plants are male, T. C. R. 585) is warmed and opened by mother earth, who furnishes her charge with juices corresponding to the juice in the inmost of the Seed, constituting the Soul of that Seed. (Adva., Vol. II, p. 600; T. C. R. -; A. E. 1170, 1175, 1177.) But, 111. In any case, the effective Heat has within it Spiritual Heat or Love in spiritual substance, the Natural Heat only opening and preparing the way for Spiritual Heat to act. (D. L. W., T. C. R.)
N. B.-This source of Spiritual and Natural Force, extrinsic to the recipient object, exemplifies a universal law; viz.: all power is derived from without; Spiritual Power from the Spiritual World, Natural Power from the Natural World. And this is so because all power is inmostly derived from the LORD.
112. Water, moisture, humidity, correspond to Truth, and so are physical aids in generation and growth. So, moisture is needed in the ground, fluids in the mother, - etc. Light, too, corresponds to Truth; hence, Heat must be united with Light, Warmth with Moisture, before germination, etc., can take place. "When Light came all and single things were brought forth as from an egg," (-Advs., Vol. I, p. 28.) "Heat produced germination by light." (A. E. 1175, 719.)
N. B.-Certain animalculae, deprived of moisture, are blown about in the air like dust. When, however, they receive moisture again they revive and display qualities of organic life.
113. Human Seed is Truth in the Understanding (C. L. 220), and, in particular, is in the form of the man originating it; for, 114. Inmostly the Seed contains a graft from the paternal soul. It also contains substances derived from the Involuntary Will in the Cerebellum and from the Voluntary Will in the Cerebrum, which give it Force when in the Understanding it appears in the form of Truth.
N. B.-This Graft from the paternal soul is not life, there is no conception of Life from the father; it is the first Receptacle of Life. (D. L. in A. E., 11 D. L. W 6.)
115. Inmostly in the Seed the Cerebellar Force urges to true Conjugial Love, for its conatus is solely the Love of Offspring.
N. B.-This is so because such conatus comes from the Cerebellum, which is under the control of Celestial Angels (its lowest degrees being kept in check, because man to-day cannot resist the genii who strive to flow therein.) But since the Seed is developed in the Cerebrum, wherein is the man's voluntary, it is there influenced by his thoughts, desires, and passions; and so Less interiorly the Cerebral Force urges to passion, more or less pure, according to the degree of the man's regeneration. But the Seed passes from the understanding into the (Natural) Will, and proceeds thence downward throng the body, being clothed as it descends with elements from the red blood. (T. C. R. 584); hence Still less interiorly, the Corporeal Tendencies urge to mere animal passion, and if unduly active, make man bestial.
116. Since man's Seed, stored in the Vesiculaa Seminales and naturally urgent to perform its function, contains his tendencies to good or evil and falsity, it there forms an ultimate plane, into which flows a corresponding influx from the Spiritual World, arousing, reflexly, pure thoughts and affections or the converse. Hence, in the regenerating man and in the unregenerate, 117. The orderly or physiological disburdening of the Vesicular is purificatory of the man, especially of his Animal Spirit. (Advs., Vol. VII, p. 33.)
THE EGG.
118. The Egg is a Form of the Good of Truth; and hence re-active to the Seed, which is the active. 119. The Egg does not contain a Soul, as does the Seed; but it has in it every element necessary to the formation of the new being. (A. E. 1198.) Hence, it contains particles from the purest substances of nature to the coarse. And hence its several degrees of matter serve as so many re-active planes for the Force in the Seed. 120. The conatus of the Seed is to produce a new being; that of the Egg is to clothe this new being with a suitable body and to nourish and protect it. 121. This conatus of the Egg is impressed by the mother, whose Soul strives, not to produce a new being, but to give its strength to the furnishing of a body that shall in every way answer the requirements of the new Soul grafted from the father's. And this endeavor can be carried into effect, both because it is the nature of the female to so provide, she being a Form of the Affection of the man a Understanding, and because, being impressed as to her very soul by the male-conception takes place first in the spiritual (A. E. 719)-she can furnish the precise material needful for a soul derived from her mate. Hence the female provides in one way for the results of conception by one male, and in another by a different male.
N. B.-The changes which physiologists have observed in hatching Eggs are the reactions in the Egg-Membranes responsive to the Active Force in the Seeds.
These membranes, called Blastodermae (or germskins), consist of degrees of matter from the purest in nature to the coarse. They are not in themselves alive, but are convoluted, divided, etc., by the new Soul in the Seed, and so serve as ultimate reactionary planes in and by which the new being is formed. 122. As the Seed represents the tendencies for good or evil that belong to the male, so the Egg represents similar tendencies belonging to the female. When, therefore, marriage takes place its successful consummation results in a new being that partakes of the qualities of both parents. 123. As man is purified by an occasional disburdening of the Vesiculae, so is woman purified by her regular menstrual flow. (Advs. Vol. II, pp. 694, 695, Vol. VII, pp. 33, 34.)
N. B.-Thus is her red blood purified, and as this is the containant of the bloods, her whole body is thus purified. This is a truth taught in the Word and believed by many of the early peoples. (See Labor Among Primitive Peoples, by Englemann.). But modern "sages" dispute tradition and revelation by declaring the function useless and annoying. (See works of Prof. Tait, etc.) The laws given to the Jews teach that the woman is impure for seven days; of these four presumably are required for the menstrual flow and the other three to complete the state. Upon the eighth day, being purified, the woman made offering. Thus was ushered in her new state.
124. The conjunction of Seed and Egg is effected by a disrobing of the Seed of all that is material, until it remains clothed only with the purest substances of nature. By means of these latter it unites with and acts upon the corresponding purest substances in the Egg-substances similar to those enveloping the Seed, but" feminized," as it were-and forms the inmost parts of the body. Then it unites with and acts upon somewhat coarser substances, and so on, until all the planes of the new body are formed. (Advs. Vol. II, p. 662, Swedenborg on Generative Organs, etc.)
N. B.-Similar is the process in plant-growth: but here the I. earth is the mother. The Seed of the tree has stored up in its inmost parts the juice, which draws the first root when the seed is sown. By means of this root a similar juice is extracted from the ground, and so the growing tree is fed. Precisely so is it with animal Seed. From the mother it draws a similar vital juice, which nourishes the foetus until it is reedy for an independent existence. (Advs. Vol. II, p. 780.)
125. Since the Soul of the male is communicated to the female (A. E. 1004 [63]), the latter becomes more and more one with the former, and so her affections, thoughts, and even her bodily functions become more and more forms of the affection of the understanding of the male. Consequently her 126. Offspring resemble both parents; but offspring by a second marriage may present striking physical resemblances to the first husband, though, of course, the souls will be entirely different.
N. B.-It is admitted among breeders that the young born of the union of a second male with the same female often exhibit qualities belonging to the first. And in one instance, at least, the child of a white woman and a white man had decided Ethiopian features; the first husband of the woman was a negro.
PYTHAGORAS AND PLATO 1884
COMMUNICATED. EDITORS NEW CHURCH LIFE:-Permit me to rectify a mistake made in my communication-"The Platonist"-in your July number, I having there spoken of Augustine's belief in Plato having listened to Jeremiah in Egypt. It was not Plato but Pythagoras, as indeed is evident from Chronology. Plato was, however, assumed to have received information from the disciples of the earlier philosopher. The theory which has been widely held in this matter is thus stated by W. Archer Butler, and it will be seen to be not inconsistent with the teachings of the Writings. "The Israelites had commercial connections with the Egyptians; the captivity of Jehoahaz and the residence of Jeremiah and Baruch in the country of the Pharaohs nearly synchronized with the travels of Pythagoras. The disciples of Pythagoras communicate his treasures to Plato, who himself might when in Egypt have converse with the grandchildren, or even children of the exiles of Israel."-(Lectures on the History of Ancient Philosophy, second edition, p. 315.)
ORDER AND USES OF CHURCH BODIES JOHN WHITEHEAD 1884
V.
IN our last article we referred to the various bodies of the Church, and we have also treated of the various degrees in the Priesthood. There must be particular and general bodies over which these officers shall preside, and it would have been more in accord with true order to treat of these bodies first and of the officers afterward, for the function or office is in the body and the officer simply fills this office. The use is the internal of the office and the man clothes this function; the more perfectly he is able to perform his use the better will he clothe his function. We may derive some ideas of the nature and uses of the various bodies of the Church from the teaching concerning universals, generals, and particulars, and their relation to each other.
That single things may be held together in their order and connection, it is necessary that there be universals from which they exist and in which they subsist; and also it is necessary that single things in a certain image should refer to their universals, otherwise the whole would perish with its parts. This relation is the cause of the preservation of the universe in its integrity from the first day of creation to this time and hereafter. That all things of the universe refer themselves to good and truth is known. The reason is that all things were created by God from the Divine Good of Love through the Divine Truth of Wisdom.-T. C. R. 714.
There are three essentials of the Church, namely, God, Charity, and Faith, and all things there refer themselves to those three as to their universals. All and single things in man as well universally as singly are formed that they may be receptacles of those three universals of Heaven and the Church.-T. C. R. 712. The reason why it is according to Divine Order that what is general should precede, is that particulars may be insinuated into the general, and arranged in a just manner, and be made homogeneous and conjoined in affinity. Upon this subject see what is delivered in the Arcana Coelestia, namely, that general things precede, into which particulars are insinuated, and into these individuals, n. 920, 4325, 4329, 4345, 5208, 6089; that with man who is being regenerated general things precede, and particulars and individuals follow in order, n. 3057, 4345, 4383, 6088 that afterward a subordination takes place in all things under the general principles pertaining to him, and thereby connection, n. 5339; that general things may be filled with things innumerable, n. 7131; that such as man is in general, such he also is in particulars and in each single thing, n. 918, 1040, 1316; that the principle which reigns generally is in all and each of the things pertaining to him, n. 6159, 7648, 8067, 8853; 8857, 8865.-A. E. 904.
In application to the Church we can see that there may be universal, general, and particular bodies which shall be related to each other as these universal, general, and particular principles of the Church. The universal body must declare those universal principles and perform the universal uses of the Church. For instance, we are taught that God, Charity, and Faith are the universals of the Church. In other places we are taught that the universals of the New Church are the Acknowledgments of the LORD, the Divinity of His Humanity, and the Life of Charity. Again, that the LORD, the Word, and the Life of Charity are the essentials of the Church. In the True Christian Religion. the universals of faith are said to be that: 1. God is one in essence and in person, in whom is a Divine Trinity, and that the LORD GOD the SAVIOUR JESUS CHRIST is He. 2. No mortal could have been saved unless the LORD had come into the world. 3. He came into the world that He might remove hell from man, and that He did remove it by means of combats against it and victories over it; thus He subjugated it, and reduced it to order and under obedience to Himself. 4. He came into the world to glorify His Human, which He assumed in the world, that is, might unite it with the Divine, from which it proceeded; thus He holds hell in order and under obedience to Himself forever. Since this could not have been done but by means of temptations admitted into His Human, even to the last of them, and the last of them was the passion of the cross, therefore He underwent that. These are the universals of faith concerning the LORD. 5. The universal of faith on the part of man is: That he should believe in the LORD; for by believing in Him, conjunction with Him is effected by which is salvation. To believe in Him is to have confidence that He saves; and because no one can have this confidence except those who live well, therefore also this is meant by believing in Him.-T. C. R. 2.
These universals might be declared as the principles of the universal bodies of the Church, and the particulars given in the preface to the True Christian Religion might be added, for it is said:
The faith, in a universal and a particular form, is prefixed, that it may be as a face before the work which follows, and as a gate through which entrance is made into a temple, and a summary in which the particulars which now follow are in their own measure contained. It is said, the faith of the New Heaven and the New Church, because the Heaven where angels are and the Church in which men are make one, as the internal and the external with man. . . It should be known that in the New Heaven, which the LORD is at this day establishing, this faith is its face gate and summary.-T. C. R. 1.
From this we may conclude that all those who come into the New Church must come through this gate, they must accept all this summary of doctrine, they must possess this face of doctrine, and as all must have it the universal body of the Church must declare it as its principles. If we admit into the Church any who deny any of these principles we destroy some feature of the face and open up a way for the dragon to enter the New Church and produce internal dissensions and disorders. This summary declaration of principles, we are taught, is a summary in which the particulars that follow are contained. There must be harmony and homogeneity between them, and the wise men of the Church will see vastly more in this general declaration than the simple, and yet they should be content to have this universal declaration for the body which includes all; for all must give their consent to it. If we pass beyond universal principles we shall at once introduce ground for dispute and contention. The uninstructed may not be prepared to affirm particulars that the wise see to be true and from the Writings and the Word. Therefore in forming general and universal bodies of the Church only general and universal truths should, be declared which all can see and acknowledge. But the question at once arises: Will not such a course obstruct all progress into the particulars and single things of faith? We reply that it would if the men of the Church were not permitted to teach the particulars of faith, but they must be left free in this respect and then we shall have the universal coverings binding the whole body together, and also the interior organs and viscera with their life-giving fluids. Thus the Church will be in the human form. We find in the Writings this passage throwing light on this subject: That God perceives, sees, and knows all things even to the most minute which are done according to order is because order is universal from the most single things, for the single things1 taken together are called a universal, as the particulars taken together a general. The universal, together with its most single things, is a work cohering as one, so that one part cannot be touched and affected without some sensation thence redounding to the rest. From this quality of order in the universe it is that there is something similar in all created things in the universe. But this will be illustrated by comparisons taken from visible things. In the whole man there are generals and particulars, and generals involve particulars there and connect themselves together by such a connection that one becomes of the other. Thus is effected by this, that there is a general covering around every member there and that this insinuates itself into the single parts therein that they may act as one in every office and use. For example, the covering of every muscle enters into the single motive fibres, and from itself clothes them. In like manner the covering of the liver, the pancreas, and the spleen enters into their single particulars which are within. In like manner the covering of the lungs, which is called the pleura, into the interior parts of the lungs; and in like manner the pericardium into all and every part of the heart. And generally the peritoneum by anastomoses with the coverings of all the viscera; in like manner the meninges of the brain; these by threads emitted from themselves enter into all the glands below them, and through these into all the fibres and through these into all things of the body. Thence it is that the head from the brains governs all and everything subject to itself. These things are adduced merely for the purpose that from visible things some idea may be formed how God perceives, sees, and knows all things even to the most minute which are done according to order.-T. C. R. 60.
We call attention to the fact that it is by these universals, into which all the particulars enter, that God perceives, sees, and knows all things. Thus by these He has Omnipotence, Omniscience, and Omnipresence. In like manner by similar universals the brain acts into and governs the body. So must it also be in the Church. Without universal principles, which include all the particulars of doctrine, there could be no unity, no government, and no order in the Church. The formation of the Church as a body must be in exact correspondence with the formation of an individual man. In the formation of the New. Church the Revelation given by the LORD for the use of that Church is as the centre or soul, the LORD being within this and working through it. It is from the acknowledgment of the principles given in these Writings that men are gathered together and formed into a Church, and in order to become a Church the universal principles must be received and acknowledged, for these are like the coverings to the organs and viscera, or like the meninges of the brain, which make a plane of reaction and which descend thence and cover the glands and fibres, and through these enter into all things of the body. There are three of these coverings, which must he correspondents of the three universals of the Church, viz.: the LORD, Charity, and Faith. These coverings of the brain are not the brain itself, but merely form a plane of reaction and a means of transmitting the powers and activities of the brain into all parts of the body. So also the universal declaration of principles in the Church, although they are the essentials of the Church, do not constitute its motive powers and forces. There are interior principles which are like the soul, that give vitality to the universals. Hence, also, those who are learned in the particular and single things of the Church are like the in tenors of the brain and the rest of the Church is as the body. The universals also are merely the gathering to ether in general forms of the particulars, and this is in accordance with the doctrine that order is universal from the most single parts. The clergy of the Church, from their being in particulars of doctrine, constitute the head of the Church, and through them the Church is to be formed. Hence, also, in the perverted Church we are taught that the clergy constitute the head of the Dragon. The head must be the wisest, and so the clergy ought to be formed of the wisest men of the Church, and these ought to be arranged in degrees again, the wisest holding the highest offices. As the brain, through its coverings, descends into all parts of the body and rules them, so the clergy by the universals of the Church can permeate the entire body of the Church and keep it in order and connection; for by these universals there is in every part and in every man of the Church those universal principles which are the corresponding vessels which in their own measure contain a the particulars. By the knowledge and acknowledgment of these universals the laity place themselves in the position to receive influx from the clergy, and in their own measure can gain a knowledge and perception of the particulars, and can also in their degree and use carry out the measures for the progress of the Church which the clergy see to be necessary. By virtue of these receiving vessels every man is as it were a Church in miniature, a brain to himself, for that which inflows he appropriates and appears to possess himself. From this we see that a universal body of the Church, which includes all-high and low, learned and wise, and ignorant and simple-must declare for general acceptance only universal principles which all can receive. But we also see that the clergy as a body must be in the particulars of these generals, and they must be organized in a highly perfect form, so as to develop the particulars of doctrine, the uses of the Church, and the modes of working, that from this brain may descend and be organized the body of laymen and their uses and functions. It may also appear from this that the brain should be in brain work in those things which are clearly and purely ecclesiastical in their nature and character. Another point to be considered is that one who is in a function of the brain needs higher qualifications than one in the function of the meninges and body. Hence the clergy must be in the particulars of the Church and its doctrine, and each degree, as it ascends, must be in still more interior things. Hence a New Church Minister must be learned in the things of the Church, of the Word, and the Writings. Old Church and worldly learning is not sufficient to place him in this function, so it in necessary for those who come from the Old Church clergy into the New to receive more than the universals of the Church. They must be instructed in the particulars of the New Doctrines, otherwise they cannot perform the function of a New Church Minister properly. The way that particulars of doctrine should be imparted to the laity is not to declare them in the organic constitutions of the general bodies of the Church, but to impart them through the teaching function of the clergy, then each one receives them according to the measure of his capacity and form. If declared in the constitution, this would become too cumbersome. Every time an important particular was seen by the clergy the constitution would have to be revised. The declaration in this form would also be more or less dead, just as the meninges of the brain are dead without influx from the brain. But if these particulars were given in the form of instruction there would be action, reception, and reaction, and thus life and vitality would be given to the body. In this country we have the General Convention, the State Associations, and Societies; thus there is a trine of organizations. The general bodies may vary some what from the universal body and the Societies from the general, but we must remember that our Societies are not composed of men of one genius, but of men of various genius, for we are taught that the Societies of Heaven are composed of men from all parts of the earth. Hence we may conclude that the declaration of principles of these bodies must be more general than would be the case if they were composed of men who were in the same function in the Gorand Man, and in our relationship in the Church we must expect and tolerate more variety, and even opposition, than will be the case in any Society in the Heavens. This necessity of considering the states of others may also be turned to use in developing our love for the neighbor and in cultivating a respect for the freedom of others, as well as our own. When we think of the clergy as the head of the Church we see the necessity of constant communication between them that there may be that action and reaction of one on another which will bring forth all their best qualities and make them available to the rest. Thus, also, the brain will become more of a unit and will give more unity to the body. Each minister is like some particular part of the brain which acts into some particular p art of the body. But we know that some portions of the brain modify the other parts in their activity. Thus, if one part of the brain alone acted on the heart it would be too active, but another part inflows and regulates it. If the clergy of the Church are too isolated from each other they lack something of that intercommunication which is necessary to unite them together, and, therefore, all plans of organization should provide for this essential feature of the growth and development of the Church. An idea seems to prevail among some of our clergy that the time is lost that is given to this intercommunication, and hence a tendency exists to contract the meetings of such bodies as the Ministers' Conference into the shortest possible time. This is very poor economy, and we hope the time will come when these meetings will extend through several weeks instead of being limited to two or three days. JOHN WHITEHEAD.
CALENDAR M 1884
EDITORS NEW CHURCH LIFE:-More opinions having been solicited in regard to the Calendar reading, I accordingly offer a few remarks. The Calendar, as a course for family worship, where prayer and music are included, has in previous years been too long; so, if two are issued next year, I would choose the shorter. Within my knowledge of New Church people those who are interested enough to follow the Calendar do not confine themselves to that alone. In Societies, where the advantages of church, Sunday-school, special readings, and cultured social intercourse always are, the Calendar forms the least of their lessons, and isolated receivers, as a rule, are most diligent readers. If the Calendar contained all our allowance, I admit it would be too meagre to thrive upon; yet, a short journey well understood is preferable to going over much ground that is not appreciated. M. PITTSBURGH, PA.
SOME QUESTIONS ABOUT BAPTISM A 1884
EDITORS OF NEW CHURCH LIFE:-There is a question I desire to ask: Is sprinkling what is meant by Baptism in the Word? And is there an instance in the Bible where infants were baptized? I was completely silenced the other day by an intelligent Disciple asking me these questions, and also the following: If Baptism was instituted in the place of Circumcision, how is it that all that is both male and female are to be baptized? Oh I that all could only see the "power and great glory" of the internal meaning of all these things. A.
SELAV 1884
THIS word occurs in Exodus xvi, 15, and Numbers xi, 31, 33, and is translated quail in the authorized version. The meaning of the Hebrew word is doubtful, and it has been much discussed whether quail or some other bird is meant. One commentator thinks locusts are meant. In the Arcana Coelestia Swedenborg translates and explains as follows: "'And it came to pass in the evening, and selav came up, and covered the camp.' 'And selav came up'-that it signifies natural delight productive of good appears from the signification of selav as being natural delight. That selav is natural delight is because it was a bird of the sea, and by a bird of the sea is signified the natural, and by flesh which was desired-delight. That it was also productive of good is because it was given in the evening. . . . That selav is natural delight is-as was sail-because it was a bird of the sea, for it is said that it was fetched from the sea: 'A wind went forth from JEHOVAH and fetched selav from the sea and let it down over the camp.' -Numbers xi, 31. And by a bird of the sea and its flesh is signified natural delight, and in the opposite sense the delight of concupiscence. This is signified by selav in the following passage in Moses: 'The rabble which was in the midst of the people lusted concupiscence and were desirous to have flesh, and said Now is our soul dry, nor is there anything but this manna before our eyes: A wind went forth from JEHOVAH and fetched selav from the sea and let it down over the camp: And the people arose all that day and all the night and all the following day, and gathered selav; they who gathered the least, gathered ten omers, which they spread forth for themselves by spreading forth around the camp: The flesh was yet between their teeth, before it was swallowed, when the anger of JEHOVAH was kindled into the people with an exceeding great plague; whence he called the name of that place the sepulchres of concupiscence, because there they buried the people that lusted.'- Numbers xi, 5, 6, 32-34, in which passage selav, is the delight of concupiscence."-A. C. 8452. In connection with the above explanation which rests the signification of selav on the fact that they were birds of the sea the explanation of the Rev. Charles Forster is of interest. In his work entitled The One Primeval Language, he gives essentially the following: Assuming as a settled point that some kind of bird is meant, he gives the following points against the theory I that the birds were quails. - "First, as we read that the Israelites 'spread them all abroad for themselves round about the camp,' evidently to preserve them for future use by drying them in the sun, the birds must have been of a kind capable of being preserved by this process; but every species of the quail tribe, from their peculiar delicacy and fatness, is, beyond most other birds, incapable of being preserved by drying, and, as Bishop Patrick justly observes, would be corrupted instead of being preserved by exposure to the heat of the sun." His second objection is that the quantity gathered in so short a time would be almost impossible with quails, but possible with some larger bird. But the most interesting point in this connection is I his interpretation of some Sinaitic inscriptions which he claims were written by the Israelites during their forty years' wandering in the desert. I will give his translation of the inscriptions:
"The red geese ascend [from] the sea, Lusting, the people eat on at them."
"The red geese ascend [from] the sea, Lusting, the people devour till nought is left."
"The red geese ascend [from] the sea Lusting, the people feed to repletion."
The word translated "red geese" is "nuhum," name of a reddish bird resembling a goose. This he takes to be the casarca, or ruddy goose, which is thus described in the Encyclopedia Britannica: "The casarca, or ruddy goose, is larger than a mallard, and seems even larger than it really is, from the length of wing and standing high on its legs; the neck encircled with a collar of black, inclining to deep rufous on the throat; the breast and side are pale rufous; the legs long and black. This species is found in all the southern parts of Russia and Siberia in plenty. In winter it migrates into India and returns northward in the spring. The flesh is thought very good food." Mr. Forster adds that the "flesh of the goose is as peculiarly adapted for drying as that of the quail is unfitted for it, and might be hardened instead of corrupted by exposure to the sun." By this interpretation the passage in Numbers, which states that they were "as it were two cubits high upon the face of the earth," is also explained. For the height of the casarca, or long-legged red goose, is three and a half feet, just two cubits. So the passage would refer to the stature of the goose. In conclusion he gives a description of the appearance of the bernicle goose on the shores of Picardy, in France, in great numbers, to illustrate the possibility of such a miracle. They destroyed so much corn that a general war was declared against them, "and carried on in earnest, by knocking them on the head with clubs; but their numbers were so prodigious that this availed but little. Nor were the inhabitants relieved from this scourge till the north wind, which had brought them, ceased to blow, when they took their leave."-(Encyclopaedia Britannica.) The above account, taken together with the explanation given in the Writings, seems strong evidence that some species of goose is meant by selav. On the other hand, we have the fact that Swedenborg, in the Apocalypse Explained, refers to them as quail. He says:" From the signification of the term morning in these passages, the reader will readily perceive what is meant where it is said respecting the quails and the manna, 'at even ye shall eat flesh, and in the morning ye shall be filled with bread.'-Ex. xvi, 12, 13, 21." There is also another place where they are spoken of as quail, but I am unable to find it at present. Then, too, it is a fact that large flocks of quail migrate across the Mediterranean Sea and fall exhausted when they reach the opposite shore. These could easily have been carried to the camp of the Israelites by a strong wind. In answer to the objection that quail cannot be preserved by drying, but would become corrupt, it might be said that this corruption may have been the cause of the plague which followed the eating. The strong points in favor of the geese are the explanation of the internal sense given by Swedenborg, and the translation of the Sinaitic inscriptions, for they seem to agree so well. The goose is essentially a water- bird, while the quail is a land-bird. The reader is left to form his own opinion as to the kind of bird, but there can be no doubt that in explaining this passage to the young they ought to be impressed with the idea that they were birds from the sea.
BROAD LIBERAL IDEA 1884
ONE day an old Dogma met a Broad Liberal Idea. "Who are you," he asked. "I am," replied the Broad Liberal Idea, "the daring faith that believes religion to be ethics and worship indissolubly fused into one great commanding and inspiring unity; that it is a manful recognition of the tender grace and awful sweep of things, and a high and pure resolve to convert this recognition into a voluntary energy of devotion to the Eternal Power that makes for righteousness." "What do you mean by all that?" asked the Old Dogma. A Scoff standing by replied, "Peace, old fossil; cannot you see that if a Broad Liberal Idea is narrowed down to a plain statement it becomes a dogma?"
Title Unspecified 1884
THE following extract from a private letter received from a missionary has the right ring to it and is in marked contrast to the utterances of many of his co-laborers: "It is my habit to present the Doctrines of the New Church in a distinctive, decisive, incisive way, drawing the line of distinction between the Old and the New broadly, fairly, and squarely, so that none may be led to believe that there is little or no difference between them. For this reason those that join our Church know what they are doing and are ready and willing to bid an eternal adieu to the Old."
Title Unspecified 1884
A CORRRSPONDENT wishes to know the best English translation of the Spiritual Diary. There is no complete edition of the Diary in English as yet. Mr. Spiers, of London, has published the first three volumes, and has the other two in hand. The first volume is a reprint of a translation by the Rev. Mr. Smithson, published in England in 1846, and four years afterward in America by Professor Bush. The remaining volumes are from a translation in manuscript made many years ago by Professor Bush. An attempt was made by Mr. Beswick, its custodian, to secure the publication of this manuscript in this country, and the second volume in two parts was issued by the Carters, of Boston, and then the publication ceased, partly owing to the opposition of timid New Churchmen, who did not wish the Diary made accessible common people." Both parts of this second volume are still on sale.
OBITUARY 1884
NEW CHURCH LIFE. A MONTHLY JOURNAL
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All communications must be addressed to Publishers New Church Life. No. 1802 Mt. Vernon St., Philadelphia, Pa.
PHILADELPHIA, AUGUST, 1884.
NOTES. -At St. Louis, Mo., July 3d, 1884, WILLIAM B. MORGANS, in the 60th year of his age.
Title Unspecified 1884
THE first New Church service ever held in Holland was conducted by the Rev. W. H. Benade, at The Hague, during his recent visit.
OBITUARY 1884
-Departed this life in the seventy-sixth year of his age, at Wheatfield, Pa., JACOB GAMBLE, an earnest New Churchman of long standing.
Title Unspecified 1884
THE REV. W. A. L. CAMPBELL, of Galveston, Texas, expects to do some missionary work this summer. He is making arrangements to visit Eagle Pass and other points in Texas.
THE West and North Side congregations of Chicago, under the charge of the Rev. G. N. Smith, and the Pittsburgh Society are among those that have not closed their churches, but are holding services during the summer.
NEW CHURCH LIFE will be sent on trial for six months for twenty-five cents. Such subscriptions may begin at any previous number of the volume, and may thus include the beginning of any continued article or the first chapters of the story.
MRS. SARAH PARSONS DOUGHTY recently passed into the Spiritual World. Mrs. Doughty was a daughter of the Rev. Samuel Worcester. She was the author of many children stories, which were published in the former Children's Magazine, and some in book form.
THE Baltimore Society, which for some time past has been without a minister, expects to secure the services of its former pastor, the Rev. T. A. King, in September next. Mr. King has been officiating for the Portland Society, but finds the climate of Maine too severe for his health.
THE REV. L. H. TAFEL and the Rev. W. F. Pendleton, with their families, are spending the summer at Milltown, Chester County, Pa.-The Rev. Mr. and Mrs. Bostock are in Chicago.-Four of the younger students of the Academy are camping out in Pike County, Pa.-The Rev. Dr. and Mrs. Burnham are at their home in Lancaster, Pa. The Doctor is assisted in his studies by Mr. Billings, a student of the Academy.
THE REV. J. E. BOWERS continues his work in the missionary field of Canada.-The Rev Jabez Fox is devoting his vacation Sundays to his duties as General Pastor of the Maryland Association.-The Rev. A. Roeder recently preached for Mr. Eschmann's congregation, in East New York, to a large audience. In the evening he preached in Mr. Diehl's Church, in Brooklyn.-The Rev. James Reed preached on Sunday, July 13th, at the Argyle Square Church in London.
THE annual picnic of the Pittsburgh Society was held July 15th at Rock Point, on the Pittsburgh, Fort Wayne, and Chicago Railroad, about thirty miles from the city. The weather was delightful, and every one had a very pleasant time. Among the attractions were music, dancing, boating, and pleasant rambles about the grounds.
"Man Proposes, by Mrs. A. Phillips, is a novel reviewed in the Pall Mall Gazette. The reviewer speaks in high terms of the work, and says that the author, when describing the spiritual side of human nature, rises to a lofty eloquence, although there is just a touch of mysticism about her writing 'she being a disciple of Swedenborg.'"-The Dawn.
AT Holly Beach, New Jersey, Sunday evening meetings are held on the strand, where short addresses are made by various speakers, the meetings being opened and closed with songs and prayers. On the evening of July 20th, Dr. Hibbard, being present was invited to close with prayer, and did so after five minutes of earnest remarks, showing that the only true object of worship is the LORD JESUS CHRIST.
THE Swedenborg Society, British and Foreign, held its Seventy-fourth Anniversary at its house, No. 36 Bloomsbury Street, London, June 17th; the Rev. John Presland in the chair. Addresses were made by the Rev. Messrs. Presland, Bayley, Child, Tilson, and Mr. J. H. Spalding. The Secretary, Mr. T. H. Elliott, reported that the donations and subscriptions amounted to L184 17s. 6d.; the books sold realized L141 8s. 7d. The works printed during the year are D. L. W., 1,070 vols., and on hand-made paper, 540 vols.; H. D., pocket edition, 1,000 vols.; A. E, Vol. I, 540 vols.; Ten Commandments from T. C. R., 5,000 vols.; Pandurung's Reflections, 1,000 vole.; 364 copies of the new translation of D. L. W. have been sold; 2,387 vols. of the theological works have been sold and 1,287 presented. Of the philosophical works 20 vols. have been sold and 2 presented. Seventy-five vols. of the Writings have been sent to Transvaal, Africa. A Dutch translation of H. H. will probably be made. The work of the Society in India is carried forward by Mr. J. H. Wilson.
WE learn from the Morning Light that the first meeting of the recently incorporated "New Church Educational Institute" was held in London, June 19th. The Rev. Dr. Tafel was elected President; the Rev. J. F. Potts, Vice-President; Mr. William Gibbs, Treasurer; and Mr. C. J. Whittington, Secretary. Mr. James Eadie, Mr. S. J. Hodson, Mr. G. C. Ottley, and Mr. Lewis Slight were elected additional members of the Board of Management. The objects of this new organization are as follows: 1st. The Education and Training of persons for the Ministry of the New Church; 2d. The Establishment of New Church Schools for Boys and Girls; 3d. The Publication of New Church Educational or other works, as occasion may arise. The members are required to sign the following Declaration: "I declare that I believe in the LORD and SAVIOUR JESUS CHRIST, as the only God of Heaven and Earth, in the Holy Scriptures or Word of God, and in the Heavenly Doctrines of the New Jerusalem as contained in the Theological Writings of Emanuel Swedenborg, which Writings I further declare that I believe to be a Revelation of Divine Truth made by the LORD at His Second Coming."
NOW READY. 1884
WORDS FOR THE NEW CHURCH NUMBER XII. Price, SO cents. For sale at the Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
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THE WRITINGS OF THE CHURCH A. S. P. & P. S. Editions. Arcana Coelestia. 10 vols $6.00 Apocalypse Revealed. 2 vols 1.20 True Christian Religion 1.00 Conjugial Love .60 Miscellaneous Theological Works .60 Heaven and Hell .50 Divine Love and Wisdom .50 Divine Providence .50 Four Leading Doctrines 50 When sent by mail, the following sums must be added to the above prices for postage: T. C. R., 24 cents; A. C., 18 cents per vol.; A. E., 15 cents per vol.; C. L., 15 cents; M. T. W., 16 cents; H. and H., 15 cents; D. P., 11 cents; D. L. W., 8 cents; F. L. D., 10 cents. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
PATENTS 1884
MUNN & CO., of the SCIENTIFIC AMERICAN continue to act as solicitors for Patents Caveats, Trade Marks, copyrights for the United States, Canada, England, France, Germany, etc. Hand Book about Patents sent free. Thirty-seven years' experience. Patents obtained through MUNN & CO. are noticed In the SCIENTIFIC AMERICAN, the largest best and most widely circulated scientific paper. $3.20 a year. Weekly. Splendid engravings and interesting information. Specimen copy of the SCIENTIFIC AMERICAN sent free. Address MUNN & CO., SCIENTIFIC AMERICAN Office. 261 Broadway. New York.
EDITORIAL NOTES. 1884
NEW CHURCH LIFE PHILADELPHIA, SEPTEMBER 1884
VOL. IV.
EDITORIAL NOTES. THE Mount Joy Herald says of the Life: "On Temperance it is either far behind or in advance of our age. It has made strong efforts to show that 'the wine which cheereth God, and man' is fermented, intoxicating wine, and we hope it will next deal with the sad, demoralizing, degrading, cruel, and destructive side of the wine question." We are neither behind nor in advance of the age on this question. Truth is ever the same, and no "age" or men can change it. The Prohibitionists teach contrary to the truth revealed in the Word of God and in the revelations to His New Church. Therefore we oppose their teachings, for they oppose Divine Truth. The evils enumerated in the foregoing quotation do not originate in the use of wine in the remotest degree. The evils in man come to him from hell and he makes them his own by loving them. Hell cannot be removed from man by natural means. Divine Truth alone can remove it-Divine Truth learned, obeyed, loved. That truth says that it is not what goeth "into a man's mouth which defileth, but that which cometh forth."
MR. CHARLES FROEBEL, in the Index, August 7th, says: All those whose mental inertia compels them to adhere to the belief in a personal continuous immortality, when they have broken with the other elements of the Christian creeds, instinctively turn to Spiritualism. And probably no other phase of modern religious development is more deserving of philosophic analysis and interpretation. Swedenborgianism to which it bears a close relationship, is. I believe, the only Christian form which attaches great importance to the observation of Nature. Spiritualism, pursuing allied paths, appears to be a case of mental reversion (atavism) to a chaotic pantheism, nearly related to the ancestor-worship and fetichism of the savage. The latter, being distinguished as "palaeo-chaotic," the former should be designated as neo-chaotic pantheism.
Mr. Froebel, in the foregoing, shows lack of information. The New Church, or "Swedenborgianism," does not bear a close relationship to Spiritism, or "Spiritualism." The New Church is further from Spiritism than any belief extant. Spiritism looks solely to the finite for truth; to human intelligence guided by those who have passed into the World of Spirits. The New Church looks solely to the infinite, to the LORD as revealed in the Divine Truth of His Second Coming Mr. Froebel and the Index are in much, closer alliance to "spiritualism" than is the New Church.
MOHAMMEDANISM in its rise destroyed the Christian idolatry which was then taking possession of the East; and even at this day, when thought to be in its dotage, Islam still stands as a guard against the spread of a degenerate Christianity-as an impassable wall across the pathway of the missionary who would propagate the worship of three Gods and the doctrine of Faith alone. We are too apt to confound. Mohammedanism with the type of its sectaries best known to us-the Turks. But they are by no means typical Mohammedans; they are a blood-thirsty, tyrannical race, cordially hatedly their co-religionists throughout the East. The days of their empire are indeed numbered; it would have fallen long ago but for Christian intrigues. Islam itself, however, is still a living, vigorous power, fully able to hold its own against the utmost efforts of the missionaries. It has for more life in it than the so-called Christianity of the day. From present indications it will endure until that period, some centuries from now, doubtless, when the New Church shall overcome it. The missionaries themselves sometimes admit the failure of their own work. Frank B. Hoskins, of the Syrian Protestant College, in a letter to the New York Independent says: The faith of Islam is not undermined, and one is often surprised at the loose statements of travelers passing through the Mohammedan world. The missionary work of sixty years has hardly touched the almost impregnable barriers which separate the followers of Mohammed from all Christendom.
Prof. Edward Sachau, of the University of Berlin, says: Islam and Christianity will never approach each other or become reconciled. The exertions of Christian missionaries in Mohammedan lands are wholly without result. Christians may become Moslems, but no Moslem becomes a Christian.
SWEDENBORG is sometimes rather carelessly called the Herald of the New Dispensation," and "liberally" inclined New Churchmen are fond of comparing him to John the Baptist. But we have seldom met with any one who formulated these comparisons into an established principle of his religious belief. But this the Rev. Charles Hardon seems to have done. In a letter to the Messenger he for the first time gives his reasons or leaving, last year, the New Church ministry and organization. He says that he has become convinced "this, to me [him], new truth-namely, that the relation of the organized New Church, as it really is and is to be, was prefigured to us by John the Baptist and his relation to the LORD, Swedenborg being the 'John' or herald of the LORD in His Second Coming, and so of the New Church." The Second Coming took place "through Swedenborg only prophetically or by announcement. The real Second Coming takes place afterward, as Christ comes after John, or as good comes after truth." The Writings, he inconsistently admits, "are a Divine Revelation of Divine Authority and Infallible;" but adds the modifying clause: "that is, they are so just as the Letter of the Word is of Divine Authority and Infallible" whatever he may mean by that. The Writings "give the Doctrines as viewed by the natural man or from the unregenerate side;" "the LORD alone by His own Coming, as distinguished from that of John, reveals to us the Doctrines of the New Church as viewed from the side. These Doctrines, I think, are now beginning to be unfolded to the Church, and we shall be able to recognize and distinguish them according as our eyes are opened by regeneration." This statement leaves us in doubt whether we have here a case of an extreme advocate of truth by Influx, or a follower of Major Christy, or a believer in some other form of Spiritism. There is evidently something behind these statements that is not clearly or frankly expressed.
SERMON Rev. EUGENE J. E. SCHRECK 1884
Seek ye first the Kingdom of God and His Justice, and All shall be added unto you."-Matt. vi, 33.
THE doctrine in our text is probably one of the most familiar, and yet it is of such vital importance that it cannot be dwelled upon too often. Simple though it appear, our text contains within it arcana of Infinite Mercy and Eternal Wisdom; and it is one of the signs of this Wisdom that the inscrutable Divine Truth contained in our text, in its adaptation to angelic and human needs, in its spiritual and in its literal sense, even, becomes so plain and practical that the most simpleminded can understand and love it Treating in its highest sense of the LORD and His Merit, it treats in its successive senses of the Divine Truth and the Divine Good of the LORD, whence flow His Benedictions; of the LORD'S Kingdom and its good; of the LORD and His Church and the spiritual, moral, and civil good, and all good which comes from the love of them, which is use, and of the internal and external blessings of love and wisdom, and of opulence and eminence derived therefrom, and thus, in general, of the Divine Providence in whose stream they are who trust implicitly in the LORD, perform their uses from love to Him and the neighbor, and thus are blessed with contentment and happiness, the greatest boon of every true Christian. "Seek ye first the Kingdom of God and His Justice, and all this shall be added unto you." The Kingdom of the LORD is the reception of Divine Good and of Divine Truth. It is, therefore, with those who receive these; for the LORD rules the angels of Heaven and the men of the Church by means of what proceeds from Him, which, in general, is called Divine Good and Divine Truth, or Justice and Judgment, and also Love and Faith. Since the LORD rules by means of these, they are properly the LORD'S Kingdom with those who receive; for when they rule with angels and men, then the LORD Himself rules; for what proceeds from Him is He Himself. The LORD in Heaven is nothing else than the Divine Proceeding. If, therefore, we are to seek the Kingdom of God, we must establish His rule in us by searching the Divine Truth and loving the Divine Good, by living justly and acting according to Judgment. Not that we could escape the LORD'S rule by continuing in the way we all begin-of doing according to the desires of our own heart, or as the world would force us to, and of thinking the thoughts that compose the mental atmosphere of this nether world; far from it. For although the LORD primarily rules those who receive the Divine celestials and spirituals from Him, He also rules those who do not receive, like all in hell and the majority in Christendom. Still we can hardly say that the Kingdom of the Lord is there, since they do not at all desire to be ruled from the Divine which proceeds and according to the laws of its order; yea, they deny the LORD and turn themselves away from Him; but still the LORD rules them, not as subjects and citizens, but as persons refractory and rebellious, keeping them in bonds that they may not do evil to one another, and especially to those who are of His Kingdom. Shall we be counted among such rebels? And yet do we not belong to them if we refuse to be ruled by the Divine Proceeding from the LORD-that is, if we disregard the laws of the Divine Order obtaining in ecclesiastical, in civil, in moral, and in domestic affairs, as they stand recorded in the statute books of the LORD'S New Kingdom-in the Heavenly Doctrines of the New Jerusalem? Let us beware that we do not with a light hand pervert the meaning of these laws of order, and let us, rather, search diligently and earnestly for the Divine Truth, and with a willing heart remove everything that conflicts therewith. This is a matter that is not optional with us if we claim to be citizens of the New Jerusalem. It is imperative. There is a Divine force conveyed in the Divine meaning of the words, "Seek ye first the Kingdom of Heaven." There is but one alternative if we do not obey the mandate coming from Infinite Love, but couched in words of Divine Wisdom. If we seek not the Kingdom of Heaven we remain citizens of an infernal kingdom. But if we seek the Kingdom of the Heavens-that is, if we become inseparably attached to the Divine Truth-we shall find with and in the Divine Truth the Divine Good, for the Divine Good is meant by the Justice in the LORD'S words: "Seek ye first the Kingdom of the Heavens and its Justice." And if we receive the Divine Truth and the Divine Good which proceed from the LORD, we shall receive the LORD, for the LORD is in His Good and Truth. We have the assurance of this in our text; for in the highest sense by the Kingdom of the Heavens or the Kingdom of God, the LORD is meant, since He is the all of His Kingdom, and Justice in the same sense signifies the Merit of the LORD. And because the man who is ruled by the LORD wills and loves nothing but what is of the LORD, and is thus eternally led to felicities while he himself is ignorant of it, therefore the LORD says that all shall be added unto him, by which is meant that all will happen for his salvation as desired. (A. E. 683.) Being ruled by the LORD, the LORD'S Justice and Merit constantly accompanies him, and this gives the very life to his felicities and delights. And what is this Merit of the LORD? The Doctrines answer: "The Merit of the LORD our Saviour is Redemption-that is, the subjugation of the hells and the setting in order of the Heavens, and afterward the establishment of the Church" (T. C. R. 640), and this both at His First and at His Second Coming. The Peace thence resulting is the inmost source of all enjoyment and happiness, which is added unto those who "seek first the Kingdom of God and His Justice." If, therefore, we seek the Kingdom of God and His Justice, we must look to it that by no act or word of ours the distinction between Heaven and Hell-that is, between the LORD'S newly established Church and the Old Church-be wiped out, either by an acceptance of their laws of order or of a willful disregard of the existence of such laws with them and with us, or else we cannot enjoy the benefits of the LORD'S Redemption; we do not receive the good of His Merit. Let us consider this doctrine concerning the LORD'S Merit, for it will be of the greatest practical benefit in applying the lessons of our text to life.
By the Justice and Merit of the LORD is meant that He fought alone with all the hells, and subjugated them, and so reduced to order all things in the hells, and at the same time all things in the Heavens; for with every man there are spirits from hell and angels from Heaven; without them man could not live at all. Unless the hells had been subjugated by the LORD, and the Heavens brought back into order, no man could ever have been saved. This could not be effected except by means of His Human, that is to say, by combats with them, from His Human; and because the LORD did this from His own proper power, thus alone, therefore, the LORD alone has Merit and Justice: and therefore, He alone still conquers the hells in man, for he who has once conquered them, conquers them to eternity; wherefore man has nothing at all of merit and of justice, but the LORD'S Merit and Justice is imputed to him when he acknowledges that nothing is from himself but all from the LORD; hence it is, that the LORD alone regenerates man, for to regenerate man is to drive away from him the hells and thus the evils and falses which are from the hells, and in their place to implant Heaven, that is, the goods of love and the truths of faith, for these make Heaven. By continual combats with the hells the LORD also glorified His Human, that is, made it Divine; for as man is regenerated by combats, which are temptations, so the LORD was glorified by combats, which were temptations. Hence the Glorification of the Human of the LORD from His proper power, is also Merit and Justice, for by it man was saved, since it all the hells are kept subjugated by the LORD to eternity. For the Scriptures say: "In those days Judah will be saved, and Israel will dwell securely; and this is His Name, which they shall call Him, JEHOVAH our Justice." Jerm. xliii, 6. Thus it comes to pass that the Good of the Lord's Merit' is the only Good which rules in Heaven, for the Good of Merit is even now the continual subjugation of the hells, and thus the protection of the faithful: this Good is the Good of Love of the LORD, for He combated and conquered in the world from the Divine Love; from the Divine Power in the Human thence acquired He alone combats, conquers, and thus saves to eternity for Heaven and for the Church, thus for the whole human race. This then is the Good of Merit, which is called Justice, because it is of Justice to curb the hells that endeavor to destroy the human race, and to protect and save the good and faithful.-(A. C. 9716.)
Our text enjoins on us to seek this Merit, that is, so to dispose ourselves under the Divine Guidance as to enjoy the benefits of His Redemption. To do this we must know and acknowledge the LORD as He has manifested Himself in His Human at His First and at His Second Coming; we must see Him as the Word that enlightens the understanding and gives us clearly to recognize the state of the Old Church around us and within us, and then we must actively shun the evils and falses of this Old Church as sins in the sight of the LORD. In this manner alone can we seek the Kingdom of God and His Justice, for in this manner do we come to abide in the Lord. And the result is plainly declared: "Abide in me and I in you. As the branch cannot bear fruit of itself except it abide in the vine, so neither can ye except ye abide in me; I am the vine, ye the branches; he that abideth in me and I in him the same bringeth forth much fruit." (John xv, 4, 6.) Seeking the Kingdom of God and His Justice, then, by shunning evils as sins against the LORD, we come to bear fruit, to perform uses; for the Kingdom of God is a Kingdom of Uses. We leave the world, we leave self. Instead of regarding them as the first in every thought and deed, use becomes our nearest neighbor. We come to love uses in the first place by doing I them, and in the second place we love the, world and self. The natural love cannot die out; it must remain, but it must find its proper place. The spiritual must bear dominion, the natural must serve, This in their practical aspect is the import of the words of our text, "Seek ye first the Kingdom of the Heavens and its Justice, and all shall be added unto you." The Kingdom of the Heavens in this sense is the LORD and His Church, and Justice is spiritual, moral, and civil good, and every good which comes from the love of these is use. It is a very significant fact, in view of the teaching that the Kingdom of God in our text signifies the LORD and His Church, that the motto prefixed to the Arcana, Coelestia and to the New Jerusalem and Its Heavenly Doctrine is the very verse which forms our text. Do we need any stronger proof of the truth that the Writings of the New Church are the LORD and His Church than this admonition inscribed by the LORD'S servant on those Writings? Let him who feels as though the LORD is far removed above conjunction with him-let him who knows not where to seek the Kingdom of God and His Justice, take this Divine direction to heart. With all of us let it he for a: constant memorial what the LORD has here indicated at His Second Coming-that if we would seek Him-that if we would enter His Kingdom, we must with heart and soul search those Scriptures which He has given in elucidation of the mysteries of His Word, and the giving of which forms part of the stupendous work of Redemption, by which He became Merit and Justice itself. They are the Kingdom of God and His Justice, and the plain direction on the face of them is for us to "seek first the Kingdom of God and His Justice and all shall be added unto us." As it was the LORD as the Divine Truth who performed the Judgment and redeemed men, so it is the LORD as the Divine Truth adapted to our needs who will perform the Judgment now, saving men. Hence the necessity of a Judgment taking place wherever the LORD appears-wherever this kingdom of God, the Divine Truth in the Doctrines, is fearlessly upheld. Old associations must he broken up and new ones formed. Sad as this may appear, it is the inevitable consequence of the LORD'S Coming to us individually, and it is but the herald of a better state. But there is another phase to this Inscription on the Divine Books. Justice is Use. What is Use if the LORD be not in it?" If, therefore, we would do uses, be it from the love of some spiritual, or some moral, or some civil good, it must be performed according to the Truth taught in the Heavenly Doctrines, or else it will have no good in it; it will not be a deed of Justice. Were it not for the acts of Redemption of the LORD in the subjugation of the hells and the restoration of order in the Heavens we would not be in a condition to perform uses at all. But the LORD'S Redemption does not accomplish its object unless it is followed by His Salvation. He became the Redeemer of the world; it lies with us that He may become our Saviour. This He becomes when we as of ourselves, but still with the recognition that the power comes from the LORD, shun evils as sins against Him and perform uses. And if we perform our uses, from the smallest to the greatest of them, according to the Divine Truth of the New Church, I then, and then only, will they be the uses treated: of in the internal sense of our text, and then the promise of this text will be fulfilled-" all will be added unto us." For when use is in the first place, the LORD, from whom is every good, is in the first place, and has dominion, and gives to us whatever conduces to eternal life and felicity. This is the signification of the words, "all will be added unto you." By referring to the chapter in which our text is found, we see that "all" relates to food and clothing. By the food is meant every internal which nourishes the soul, and by clothing, every external which, like - the body, clothes the soul. Every internal relates to love and wisdom and every external to opulence and. eminence. (A. E. 1193.) Love and wisdom nourish the soul, opulence and 'eminence are the clothing of love and wisdom. The more one has of love and of wisdom the richer is he and the more eminent. Our text therefore inculcates the very important lesson of the ruling of Divine Providence with man and of its regarding not time, but Eternity. If we love the LORD above all things, and show our love by a faithful study of His revealed will, and a joyful obedience thereto, we need fear no want of good; no want of spiritual life; no want of virtue and morality; no want of courtesy and politeness in our actions; no want of judgment in morals or in business affairs; no want of position and dignity; no want of riches; not the slightest want of the necessaries of natural life. But instead of all this, heavenly joy and eternal happiness, the delights of love truly conjugial, innocence, peace, tranquillity, contentment, the utmost satisfaction, devotion to our family and to our calling; for it is an Eternal Truth that they who from love seek the Kingdom of the LORD not only love the LORD above all things, but also hove the neighbor as themselves; for Love to the LORD is a universal love, and hence is in each and everything; in the whole and in every particular of spiritual life and in the whole and in every particular of natural life; for love to the LORD resides in the highest things in man, and the highest inflow into things lower and vivify them, as the will does to all things of intention and hence of action, and the understanding to all things of thought and thence of speech. And this is the reason why the LORD says: "Seek ye first the Kingdom of the heavens and its Justice, then nil shall be added unto you." (T. C. R. 416.) But we must bear in mind that we cannot come into this Love to the LORD from the LORD, by which we receive the benefits of His Redemption, except by undergoing temptation-combats. How can we do as our text teaches-seek the LORD'S Justice-except by means similar to those through which He became Justice? But even in these combats the LORD'S Mercy follows us. His gracious words are ever applicable. We may undergo long series of infestations where we are immersed in hell or enveloped by its sphere. Life, that is, spiritual life and enjoyment, seem to leave us. We may recognize that we are in an evil state, deplore it, and make up our minds to take more delight in the LORD'S Word and in the affairs of spiritual life. But we sink back. It seems as though we were powerless for good; as if all heavenly felicity had slipped our grasp; as if the enjoyment which a Christian finds in the contemplation of things of eternal life were unattainable by us. We may even recognize that our present state is induced from without by infernal spirits and make bold attempts at energy to throw off the incubus that weighs down our spirit and shuts us off from Heaven. But the mind clogged with the pestilential vapors of hell is powerless to rise on the wings of the dove; it abides in the contemplation of mere sordid, natural, and carnal things; our actions are devoid of the genuine spirit of charity; we are carried away by a fiendish delight to do and say things that cause our dearest friends to grieve, and we thus aggravate our evil condition. All this is induced by hell, and we must recognize it. We must learn how filthy and abominable we really are, that it is possible for such grievous hells to find even a temporary abiding-place in us. We must learn that we are powerless of ourselves to do good and are potent for evil only, and, learning and recognizing this, we must patiently hope on the LORD. Such a state of infestation may continue for a long time; but we dare not fret thereat or lose our confidence in the LORD. Though the night be long, the morning will break, if only we do not ascribe to ourselves all the evils and falses injected into us, but acknowledge their infernal origin. Slowly the assurance will dawn that it was the desire of our heart to seek the Kingdom of God and His Justice, and the trust and confidence in the promise of the LORD that then "all will be added unto us" will prove to be the morning star that precedes the appearance of the Sun of Justice, in whose life-giving sunshine we can again bask-and in whose splendid light we can again see the priceless truths of spiritual life which our, benighted understanding had been incapable of enjoying. Such states of infestation and temptation are of many kinds. Sometimes we have hardly entered upon the execution of certain principles which we had derived from the LORD'S Teaching when they seem all wrong. We are tempted by evil spirits, who, delighting in nothing more than to prevent the establishment and growth of the New Church, immediately assail and throw doubt upon our course of action when taken in reliance upon the guidance of a Merciful and Wise Providence. We are fain to despair and give up as lost all the prospects of a happy life under which we started out. But here, also, the reflection, "I have to the best of my ability sought the Kingdom of God and His Justice in taking this step," will prove the sheet-anchor that will hold our ship sale while the tempest rages about it and prevent its foundering on the dangerous cliffs of doubt and denial on which so many lives perish. It will inspire us with hope-the hope that prevents our giving way entirely and casting ourselves voluntarily into the arms of our enemies. States of infestation similar to those in the individual concerning the want of spiritual love also occur in the Church in general. The Church seems to grow so slowly; the difficulties that beset the path of the priest, the reverses that his work meets with, seem so formidable; his ability to perform the functions of his office seems to be hedged about in such a variety of ways that he may be tempted to compromise the truth, or else to find in the performance of some other use the satisfaction that seems unattainable in his own. But if he follows the advice of his tempters he will surely place his bark out of the stream of Providence, and grievous will be the vastations through which he will finally have to come to recognize that he must seek the Kingdom of God and His Justice by remaining patient, confiding, and loyal in the sphere of his office; for then, no matter what may be the appearance, all must be added unto him, for the LORD hath so spoken. This applies to the layman also. Sorely discouraged at the prospects, his heart fails him in the work. But let him ever remember the LORD'S injunction-that he must first seek the Kingdom of God and not his own. He must labor not for the meat which perisheth, but for that meat which the Son of Man will give. The performance of his use must have one only end: the establishment of the LORD'S Kingdom of Uses within him. Then, if the love of money be strong within him, it will be the servant of the Love of the LORD; and whatever his gains, be they great or small, he looks upon them as being first for the Kingdom of God and His Justice. Did this state of mind prevail in the Church, the establishment of the Kingdom of God in the ultimate would not fail because of the want of temporal means. If the priest devotes his life to the service of the Church, so must the layman also. The propensity to devote to Church work as little as possible must be shunned as a sin against God, for it arises from those hells whose constant endeavor it is to prevent the establishment of the LORD'S Kingdom on earth, and they who give way to it co-operate with those hells. The great need of the Church as a whole and of every member of the Church in particular is an implicit, a child-like, trust in the Divine Providence-the loving confidence that when we-do what the LORD wants us to do we need not fear the consequences; whether in fortune or misfortune, we shall always be contented and happy. The LORD provides for our necessities daily, and so toe must not be solicitous about acquiring them. This is what is meant by the daily bread in the LORD'S Prayer, and also by our text: "Be not solicitous of your soul what ye shall eat or what ye shall drink, nor of your body what ye shall put on: why are ye solicitous of your raiment? Consider the lilies of the field how they grow-they labor not, neither do they spin. Be ye therefore not solicitous that ye say, What shall we eat and what shall we drink, or wherewithal shall we be clothed?-for all these do the nations seek. Does not your Heavenly Father know that ye have need of all these? Seek ye first the Kingdom of the Heavens and its Justice, then all these shall be added unto you."
THREE HEAVENS AND THE TWO KINGDOMS.* 1884
I SUPPOSED the question which you, when in Philadelphia, put to me respecting the two kingdoms and the three heavens was suggested to the minds of you and others by what is said in Reasons and Principles, page 45, six lines from the bottom: "In every heaven there is the kingdom of truth, and in every heaven there is the kingdom of good." If the question was not suggested thus, I am at a loss why it should have been put to me. Now, the ground on which I made those assertions is what Swedenborg teaches in A. C. 469: "There are three heavens, of which the first is the abode of good spirits, the second of angelic spirits, and the third of angels-all of whom, as well the spirits as the angelic spirits and angels, are distinguished into two orders, celestial and spiritual. The celestial are such as have received faith from the LORD by means of love, like the men of the Most Ancient Church, and the spiritual those who have received charity from the LORD by means of the knowledges of faith, and who make this the principle of action." This seems to me to teach expressly enough that the two kingdoms-the kingdom of love, which is the celestial kingdom, and the kingdom of charity, which is the spiritual kingdom-are in all three heavens, because in each and every heaven. Still, Swedenborg does, as yon think, speak in other places as if the spiritual and celestial kingdoms are synonymous with the spiritual and celestial heavens. I have not the first volume of the A. C. at hand to refer to the passages which you quote, but there are many other passages in other works equally in point. Thus in A. C. 6417 he says: "There are two kingdoms which constitute heaven, the celestial and the spiritual. The celestial kingdom constitutes the inmost, or third heaven; the spiritual kingdom the middle, or second heaven." This passage, I presume, suffices to bring the difficulty before us; for it is manifest that Swedenborg in this passage as fully identifies the two higher heavens with the two kingdoms, as he, in the other passage, clearly teaches that "in each of the three heavens are two kingdoms."** To explain this fully would require a dozen sheets of paper. I cannot, therefore, undertake it here. Let me refer you to A. C. 3887-3889, 9824, 9993, 3374, 6435, 6436, 6922. If you study these numbers attentively, I apprehend you will see the subject in clear light. I may, however, just observe that the celestial kingdom and the celestial heaven, and the spiritual kingdom and the spiritual heaven, are the same when mention is made of principles in successive order; and yet the celestial and spiritual kingdoms are in each and all three of the heavens when their derivatives are regarded in simultaneous order. It amounts to the same thing to say that Swedenborg calls the celestial or spiritual heaven the celestial or spiritual kingdom when he alludes to their distinguishing characteristics. The celestial kingdom is the kingdom of love or good, the spiritual kingdom is the kingdom of faith or truth. Now the distinguishing reigning principle in the celestial heaven is love or good, and the distinguishing reigning principle in the spiritual heaven is faith or truth. But it does not follow that there is no dominion of truth in the celestial heaven and no dominion of good in the spiritual. It is in the same way that Swedenborg calls the man intellect and the woman love; it is not that the woman has no intellect and the man no love, but love characterizes the woman, even her intellect, and intellect characterizes the man, even his love. Besides, the celestial heaven is the celestial kingdom, because its functions reign in the whole heaven or greatest man, just as the head reigns in the whole body; and the spiritual heaven is the spiritual kingdom, because its functions reign in the whole heaven just as the thorax reigns in the whole body; but the two kingdoms are in all the heavens just as the heart's blood and the lungs' motions are in all the body. The celestial heaven is not in the whole Gorand Man, just as the head (on this see 6465, last part, also 9216, 3739-N. C. B.) is not in the whole body; this is true of successive order. But the celestial kingdom is in the whole Gorand Man, just as the nerves, nervous fluid, and consequent functions of the head are in the whole body. This is true of simultaneous order. The celestial heaven is the celestial kingdom, because the head is the centre of the nerves with their fluid and the body's whole nervous energy; but the celestial kingdom is in all three of the heavens, because the brain acts by its derivatives or circumferential parts in every organ, member, and tissue of the body. The same thing is illustrated by the heart and lungs with their functions in the body. And hence the heart corresponds to the celestial and the lungs to the spiritual kingdom, although the heart and lungs, together with the thorax that contains them, correspond specifically to the spiritual heaven. If the two kingdoms were not in all the heavens, the heart in the thorax could not correspond to the celestial kingdom, (See A. C. 3635.) Or if the celestial kingdom were only the celestial heaven, thus the head of the Gorand Man the spiritual kingdom were only the spiritual heaven, thus the thorax or body of the Gorand Man, then the head would alone correspond to the celestial kingdom in the body, and the breast would alone correspond to the spiritual kingdom in the body. I hope this makes the matter plain. But this matter is so complex and complicated that the mind becomes involved in labyrinths as we expand it. Perhaps, therefore, I have said enough to exemplify its twofold aspects. But I should like to throw some more light on this one aspect, namely, how the two kingdoms are in each and all of the three heavens. I have illustrated this by the organization of the body; thus, the celestial kingdom and the spiritual kingdom are both in the celestial heaven as the right and left hemispheres of the brain are in the head. They are also in the spiritual heaven, as the heart and lungs are in the thorax. And they are in the natural heaven as derivations from the two hemispheres of the brain, together with arteries and veins and a cellular substance homogeneous to the lungs are in the reticulations of the body's enveloping and containing membranes. If each heaven is a kingdom because its predominating principle exists and rules in the whole body, then there are three kingdoms: for the natural heaven as a natural principle exists and reigns in the whole Gorand Man. It is said that the feet correspond to the natural heaven; this is the case in successive order; but by the term feet in simultaneous order is meant not merely two members upon which the whole body rests, but also that upon which the interior textures of its several parts rest. Thus, the brains have their feet as well as the body, for they have their enveloping membranes and skull. The heart and lungs, too, have feet in their enveloping membranes and thorax. Hence, the natural heaven extends throughout the Gorand Man as well as the spiritual and celestial heavens. For ultimates, as well as interiors and intimates, exist everywhere in the body. Thus, in the head you have the nervous fluid, the brain, and its enveloping membranes, and in the feet you have the blood and nervous fluids, the flesh, and their skins. Thus you have the celestial, spiritual, and natural in both the head and the feet, and so of every other part as well as of the whole body. Hence, you have everywhere in the body three heavens, which, if the heavens are kingdoms, are three kingdoms. But in these three heavens there are reigning two kingdoms-the kingdom of the heart and the kingdom of the lungs, or the kingdoms of the right and left hemispheres of the brain. This is the case in the body. And in the mind you have the kingdom of will with the kingdom of the understanding, reigning in affection, in thought, and in act or speech. In the mind there are ends, causes, and effects. The celestial heaven is in ends, the spiritual heaven is in causes, and the natural heaven is in effects, and in all three there is the kingdom of love with the kingdom of wisdom-the kingdom of good with the kingdom of truth-the kingdom of heat with the kingdom of light. Good and truth in ends is the celestial heaven-good and truth in causes is the spiritual heaven-good and truth in effects is the natural heaven. And as good and truth reign in ends, causes, and effects, so the two kingdoms are in all the three heavens. And the two kingdoms are in the three heavens as heat and light are in the animal, vegetable, and mineral regions of the earth. Hence, as Swedenborg teaches, the two kingdoms are tripartite, as the three heavens are twofold. There is the essential light of truth, which is the spiritual kingdom, and there is the flame of good, which is the celestial kingdom; and these exist in three distinct degrees, which are so many distinct heavens. * From a letter written by the Rev. R. DeCharms to the Rev. N. C. Burnham, Philadelphia, July 16th, 1840. ** This is not a citation of the exact words of Swedenborg, but of what Mr. DeCharms takes to be his meaning. This is no doubt his meaning, viz. that there is the prevalence of will or love which is celestial, and also of intellect or truth which is spiritual in each of the three heavens. Though I am not aware that he uses the word kingdom in reference to them in this connection, unless it be considered that he does so in D. L. 381, taken in its: context especially in connection with No. 384.
THE lecture lately published in the Messenger, in which the Writings are declared to be limited and finite, and the New Church a spiritual state broader than Christianity itself, and in which Swedenborg is classed with Bunyan, Clark, and Fletcher, was the work of a recent graduate of the Theological School at Boston nominally under the control of the General Convention. Are we to infer that such is the instruction there given? Are these things actually taught in the name of the General Convention, or, if not expressly taught, are principles inculcated which, when carried out,-are likely to lead to such results?
WAIF. 1884
III.
AFTER a fifteen-minute drive the carriage stopped on what appeared to Mr. Rosse to be a fashionable street. "Driver, are you sure this is - Street?" he asked. "Wish I was as sure of a fortune as I am of that. And there's your house "-pointing with his whip to a rather stately house before which they had stopped. The man received his money and drove off, leaving Mr. Rosse and Myra standing looking up at the house. "Humph I the world has used Joe well at any rate, since I parted with him. I didn't expect so fine a house or I'd have hesitated about coming. But I'll see the thing through, now that I am here. Come, child." They ascended the stone steps, and when the door was opened in response to his ring, Mr. Rowe inquired of the servant: "Is Mr. Jordan at home?" Mr. Jordan was at home; and in the hall the servant, after a curious glance at Myra, said: "What name, sir?" Hearing voices in the adjoining parlor, Mr. Rowe said: "Is he in there?" "Yes, sir." "Any guests with him?" "No, sir; only his wife." "Then I'll announce myself." The servant withdrew a few steps, and Mr. Rowe, taking Myra by the hand, knocked at the door. "Come in," a strong voice responded. Mr. Rosse opened the door and entered an elegantly, not to say gorgeously, furnished room. In an easy chair sat a gentleman about his own age and not far off a 1 comely looking lady. The gentleman stared at him a moment, and t en, flinging- down the newspaper he held, he sprang to his feet and exclaimed: "Lieutenant Rosse-as sure as I'm a sinner!" The two men shook hands in the heartiest possible manner, and Mr. Rosse said: "You seem just the same old comrade from whom I parted four years ago." "I hope is a be always the same to you, at any rate. My dear old boy, you don't know how glad I am to see you"-and again they shook hands. Then, turning to the lady, he said: "Wife, you've heard me speak of Lieutenant Rowe?" She arose, and coming forward, with a laugh replied: "Yes; so often that I cannot count the times. Mr. Rowe, I am glad to meet you." During the greeting and introduction Myra remained standing near the door with the same patience which she had shown at the hotel in Gorand Central City, the only difference being that her face no longer wore a desolate look. Mr. Jordan, seemingly catching sight of her now for the first time, stopped short in his conversation and gazed at her ragged little figure with wonder and then looked inquiringly at Mr. Rowe The latter, calling Myra, took her by the hand and said: "Jordan, I have been guilty of a decidedly cool piece of business in coming here to-night." Jordan's response was a laugh. "You always were the coolest man in the regiment. But sit down, sit down, and tell us of your latest exploit." - Mr. Rosse drew Myra to his side and began: "Yesterday I was compelled to wait all day for a train in a place called Gorand Central City, the most dismal village you ever saw." "It must be a bad one, then." "It was, indeed. Well, I went up to the hotel, and there I saw this little thing seated on the bar and half a dozen men discussing what to do with her. It seems that a week before a woman (the mother of this child) had come to the p lace in an absolutely penniless condition and had suddenly sickened and died-from sheer want, no doubt-and this child being left on the municipality's hands, these men were discussing what to do with her. They decided to give her to a man in the neighborhood, though one of them said that the chances were that he would soon kill her with work. Well, I-well, Joe, the fact of the matter is, I couldn't stand it, and so brought the child away with me." Mr. Jordan's response was to arise and shake hands with him again, and Mrs. Jordan, with a peculiar brightness in her eyes, said: "I honor you more for that deed than for all my husband has told me of your career in the army." Again Mr. Rosse had a sense of unmerited praise, and he hastily resumed: "You see in what state her clothing is? Well, I concluded to lay over here and fit her out, and not knowing much about such things, and also not liking to leave her in charge of the hotel-servants, I-I brought her here." "And you did right, John-as you have in the whole matter." "Do you know anything of her father or relatives?" asked Mrs. Jordan. "Nothing. The people of the village knew nothing, and the child told me, in her own words: 'Papa and mamma are both in the spiritual world.'" At this the husband and wife exchanged glances, and the latter, calling Myra to her, looked at her closely for a minute, and then, folding the child in her arms, she kissed her and said, in a low tone: "Divine Providence, surely." She gently stroked the child's hair, and said: "Mr. Rosse, I believe there is more in this event than you dream of. I will not ask you to protect this treasure -for treasure she is-after what you have done, for I know you will do that; but I do ask you to keep us informed of her future." "Why, certainly, if you desire it," he replied. "My intention is to place her in some good orphan asylum, and I shall, of course, keep a watch over her to a certain extent." At this Myra slightly raised her head and looked at him, and he hastily glanced at the carpet, and Mrs. Jordan said: "When you give her to an asylum you must at once write to us." (She laid a slight accent on "asylum.") Myra soon fell asleep in Mrs. Jordan's arms, and then that lady, arising, said: "I will leave you two old veterans to fight your battles over again while I put the child to bed. To-morrow we will consult about her clothing." Not long afterward Mr. Rosse announced that as he had had no sleep the previous night he would depart and hunt up a hotel; but the broad hospitality of the West scouted at such an idea, and he was informed that as long as he stayed in the city his home was under that roof. The next morning it was arranged that Mrs. Jordan should accompany her guest to the stores to buy the needed clothing. At ten o'clock a very stylish carriage appeared at the door, and the two, entering it, were driven down into the city. On their way Mrs. Jordan pointed out a building and said: "That is a most excellent orphan asylum. Why not place the child in it?" His only reply was to gaze at the building and slowly stroke his mustache. "I can vouch for its excellence," she continued. "Yes," he slowly replied; "but I think I will take her with me." Mrs. Jordan quietly smiled, but said no more on the subject. The carriage stopped in front of a large store, and after entering, Mrs. Jordan said: "This I think, the best place to procure what you want." He looked at her inquiringly; but she was gazing about at the store. Then he said: "Yes; this seems to be a good place." "The best and really the cheapest in the city, when you consider quality as well as price. I do all my shopping here." "Yes; this seems to be an excellent place. What do you think I had best buy?" "Why, goods to make garments for Myra, of course." "Yes, exactly." He slowly walked to where there was a brilliant display of silks and satins, looked at them for a time with a troubled countenance, and then, turning to his companion, said: "I have no more notion of what I ought to buy than the man in the moon has." "I know you haven't," she answered, and her laugh was joined in by the young ladies behind the counter, who were watching him. "Hadn't you better take command?" he asked, brightening visibly. "I think I had," she replied, still very much amused. "You can lead a cavalry regiment, but I doubt your ability to lead a shopping expedition; but then you must remember that you only asked me to go with you and show you a good store." "I very gladly resign the command," he replied, handing her a roll of money. "Buy everything needful, and don't mind expense. Now please give me my orders." "Well, I think you had best go away and think no more about the matter." "Shall I not return to escort you home?" "No; women are very uncertain when shopping." After leaving the store Mr. Rosse spent several hours in sightseeing, and then, tiring of this, dropped in at Mr. Jordan's office. "Well, how goes the shopping?" "I don't know; the fact is, I turned and fled, and left the whole thing with Mrs. Jordan. Couldn't help it, Joe, for I felt like a fish out of water in that store" "A wise retreat, John." Later on he said: "I don't want to be idling about this place, and as I have a little matter to attend to at a town a hundred or so miles from here, I believe I will run out there this afternoon. I may be away several days, and it will not be imposing on you to leave Myra at your house that time?" "Not at all; in fact, if you will agree, I will take her future upon myself-will release you of all further care of her." "Thank you, it is a very kind offer," was all he replied. That evening Mrs. Jordan said to her husband: "I am confirmed in the belief that the child is of good New Church parentage. Now, what is our duty?" "That, under the present circumstances, is not so clear. It is the clear duty of the Church to take care of its orphans, but that it does not do at present." "Then we as individuals should keep a watch over them as much as possible." "Yes, undoubtedly. I do not like his idea of putting her in an orphan asylum, but do not see how to prevent it. I made the offer of taking her off his hands, but he did not -accept it, and made an evasive reply." "You need not be uneasy on that score," replied his wife, smiling. "Why?" "Because every hour the child is becoming more and more to him, and I'll venture to say that when he sees her again nothing will induce him to part with her." "You think so?" "I know it." "Upon what grounds?" "Why, Joe, I know it; isn't that grounds enough?" "Yes, quite," was the dutiful reply, with a covert smile. "And I feel that he needs the child more than she needs him, and that it is best she should remain with him. He intends to live in the same city with the Cassels, and I will write to them about the case." "Yes, Mabel would be just the girl to advise him." But to this his wife made no reply. On the evening of the third day after his departure Mr. Rosse returned, and among his first questions was, "How is Myra?" "She is very well," replied Mrs. Jordan, "though when she heard of your departure she cried at a dreadful rate." "You don't say so!" "Yes, and only stopped when I told her you would soon return; and since then she asks me every day, 'Do you think he will come to-day?" "Now, that is very strange," he replied, with a highly pleased look. At this moment a rush of light feet was heard, the door was flung open, and Myra did not pause until both arms were tightly clasped around Mr. Rosse's neck. All she said was, "Uncle John, I'm so glad to see you again!" and Uncle John's eyes had a very auspicious brightness about them as he held her for a minute in silence. Then, putting her down on the floor, he stepped back a pace and said, "What a remarkable change!" There was a marked change. No longer the ragged, unkempt little outcast, but a daintily dressed child, whose blue eyes, silky hair, and delicate features seemed fitting for a princess, and yet through it all he could still see his waif. "She is actually beautiful," Mr. Rosse added, turning to Mrs. Jordan. "A jewel restored to its proper setting." "Yes, in truth," he replied taking her hand; "and, the jeweler is worthy of more gratitude than I can find words to express." In a neat little house in an eastern city lived the only relative Mr. Rosse could claim. She was a maiden lady considerably past her fiftieth birthday, and he always spoke of her and to her as Cousin Jane, giving her this prefix probably because she was his sole relation. She owned the house she lived in and helped out her income by letting two rooms. As Mr. Rosse had learned that both of her rooms happened to be vacant, he at once wrote to her and engaged them. After leaving the friendly Jordan roof Mr. Rosse and his companion made the remainder of their journey without special incident. He had been kind to her before the great change in her appearance wrought by Mrs. Jordan's deft fingers; now he was proud of her and felt pleased when people turned and looked at her, as they often did. To temporary acquaintances made on the journey he would confidentially relate things she would say or do with evident relish, and they would smile good-naturedly, though as often at him as at what he told them. About a month after their departure Mr. Jordan received a letter from his old comrade in which was the following: "You will be glad to hear, I know, that I have embarked in business, and, what is better still, am doing far better than I expected. If the thing keeps on as it has begun I may look forward to the time when I shall be one of the solid and respectable men of the town. Cousin Jane says that she hopes that my roving days are over, and so do I. I have seen the world-more of it than falls to the lot of most men-and shall be well content to henceforth live under mine own vine and fig tree. Myra is finally in the safe harbor of an orphan asylum-," "Oh! how could he have done so I" exclaimed Mrs. Jordan interrupting her husband's reading. "How about 'I know it?'" asked Mr. Jordan, slyly. "Well, I won't believe it yet. Read on further." He read on-"and so am I." Mrs. Jordan, triumphantly: "There, now, I told you so. But go on." He resumed, going back a line: "Myra is finally in the safe harbor of an orphan asylum, and so am I. This asylum is presided over by Cousin Jane, an elderly orphan. The kitchen is ruled by an orphan known as Bridget, and the two best rooms are inhabited, one by myself, an orphan getting toward the shady end of the thirties, and the other by Myra, least in size but of more importance than any in the asylum. Toward the end of our second week I told Cousin Jane that I thought it about time that I was looking around for an asylum for Myra. Of course, I had not the least intention of parting with her, but I spoke just to find out Cousin Jane's sentiments. Well, Joe, I found them with a vengeance. She began by informing me that I was a heartless and cruel man to think of turning out on the 'cold world,' as she termed it, that gentle and loving little child. She expressed her sentiments freely for some time, and wound up by informing me that I might pack up and leave as soon as I wanted to, but that Myra should not. I had some difficulty in convincing her that I was only in fun, and have not tried to be funny on that subject since. I have not made up my mind about her education yet, though having to pass a public school every day on my way to business, and hearing the noises issuing thence, whether the school be 'in' or at recess, I have determined-no public school for my child. And then I cannot see the use of putting little ones at grammar or figures or such things when they have no idea of what they all mean or are for when they have learned them-learned them, it seems to me, like parrots. Still, the child is being educated in spite of me. It seems that her mother - taught her to read, and taught her many other things, especially religious things, that, to be candid, I do not understand. Now, Cousin Jane is a somewhat educated woman and has a theory. This, as exemplified on Myra, is to instruct or teach her such things as she seems to be delighted with and nothing else, and to teach only when the child seems to want it." One evening, soon after writing the letter from which the foregoing is taken, Mr. Rowe received a visit from a friend of his. After Myra had gone to bed his friend said, "Remarkably pretty child, that. I believe she is the orphan you picked up on your travels of whom I have heard you speak." "Yes." "Her name is Myra?" "Yes, Myra Foster." "Myra Foster," slowly repeated his friend. "Strange, but I once knew, and not so very long since, one of that name. It was not her maiden name, the last, but her husband's." "Tell me about it," said Mr. Rosse in a very quiet tone. "There is not much to tell. The Myra I knew a very sweet and amiable girl-was a dependent on the charity of her relatives, and they were only too glad when young Frank Foster fell in love with her and married her. Poor Frank, an odd sort of a fellow-a New Churchman or Swedenborgian, I believe." "Well, go on, go on," said Mr. Rosse, with a slight I show of impatience. "Foster was in good circumstances when he married, and for some years maintained his wife in luxury. Then one disaster followed another until he had little left. His wife seemed but little affected by the loss of I the money, and when he proposed going out on the frontiers to start life anew she willingly consented. After they left with their infant child-who, by the way, was named after her mother-I heard but little about them save that trouble still seemed to follow them: their crops failed, the fire swept over their place, and lastly, that Frank, broken down, died. What became of his wife and child I never heard. It was a very sad case." Mr. Rosse, after gazing at the carpet for a long time in silence, said, "Do you know what part of the country they settled in?" "Let me see; it was in the State of --- and not far from a place with a very pretentious name-Great- no; Gorand-ah, I have it!-Gorand Central City." "Thank you." "I suppose this child could hardly be the one I have spoken of?" "I believe she is." "Indeed! A very strange coincidence." "I found her in the place you named. Will you give me the address of her relatives?" The address was given, and soon afterward, as Mr. Rosse seemed indisposed to further conversation, his friend left. For half an hour Mr. Rosse sat absorbed in thought. Then, with a sigh, he arose, and going to his writing-table wrote a long letter to the address that had been given him. [TO BE CONTINUED.]
EAGLE AND THE OTHER BIRD. 1884
FROM a safe place the Eagle and the Other Bird watched the movements of an army. "Fine army that," said the Eagle. The Other Bird replied: "That is not the army. The army is not an organization; it is a patriotic state. There are many men in a patriotic state who never saw the organization down yonder, or perhaps heard of it. The army is grander than any mere organization of soldiers. It includes in its wide-embracing sweep all of all-" But here the Eagle gave a wild scream, as eagles will sometimes, and the Other Bird wasn't sure whether it was a scream of laughter or conviction.
NAME OF THE LORD IN THE EXACT SCIENCES. 1884
IN a posthumous work of the most profound mathematician that our country has produced we find the following, which it were blasphemous to quote were it not the privilege of the truth to hear the falsities of self- derived knowledge. Speaking of the "Ideality of the physical sciences," the writer says:
The whole domain of physical science is permeated with ideality . . . there is no obscurity which it does not penetrate, no resistance which it does not overcome, and no magnitude which it does not embrace. Call it by whatever name you will, the Spiritual eye recognizes its omnipresence. If you ascend up into heaven, it is there; if your make your bed in hell, behold, it is there; if you take the wings of the morning and dwell in the uttermost parts of the sea, even there shall its right hand lead yon and its right hand shall hold you. If you say, "Surely the darkness shall cover me," even the night shall be light about you. "Yea, Spirit of Ideality, the darkness hideth not from thee, but the night shineth as the day; and the darkness and the light are both alike to thee." By what more satisfactory name can see approach thee than thus by the awful name of Jehovah?"
This last clause (the italics being our own) gives the soul of the passage-indeed, of the whole book. This, then, is the God of the scientist; this awful profanity is the Name of the LORD in the nomenclature of the mathematician! This is all of it-and the all is Zero! Quantity is nothing, substance is emptiness! It is "ideality" which permeates science, which lightens darkness, which embraces all magnitude! This so properly called IT-this vapor, this imagining, this bears, or should bear, the most sacred Name, which Angels can pronounce only with bowed heads! Look at the psalm so terribly paraphrased. It is the LORD who knows, the LORD who compasses our paths, physical and spiritual; the LORD from whose Spirit we cannot escape. Thinking of His Infinite Wisdom, recognizing that all we know is because He knows, what can we say but
"Wonderful is this knowledge! it is too much for me. It has been set on high; I cannot reach it."
Yet in the mind of man in his proprium, all this knowledge is in a vision; the omnipresence of the LORD is in a dream; the true pantheism which sees the LORD in everything as the energizing Soul of the Universe, the Substance of Infinite (because Divine) Love and Wisdom, is concentrated in barren, cold Ideality I And the Divine Human, that Link between Heaven and Earth, binding in one, so far as the finite can be joined to the Infinite, the LORD and man, where is this New-made Flesh in the cosmogony of the mathematician? Alas! there is no place for this in the system. A personal God is gone. His place is assumed by Ideality. On His throne sits the neuter impersonal pronoun IT! How the world needs the New Church with her Heaven-given doctrines of Absolute Personality, of Influx, of correspondence, of the Coming of Him who is, and was, and will be. How we need that highway from Egypt into Assyria, when Israel shall be the third with them. Are we of the New Church doing what we can to make this path straight before the coming of the LORD? Do we recognize the fact that this is to be done not by the new age but by the New Church, the Holy City, the New Jerusalem coming down from God out of Heaven? Do we sufficiently thank the LORD that through this Divine Coming down we can worship Him in all His Wisdom and Power and Unsearchableness? And do we through those truths which He has revealed to us in His Second Advent strive to consummate this trine of Egypt, Assyria, and Israel, so that in the realized consciousness of His Actual, Loving Personality we see the triple blessing of His people, the work of His hands, and His inheritance? The LORD hasten that day when we shall see how in His Divine Human, He is a Sign and a Witness in the land of Egypt, and know Him not as an ideality, but the one Glorious, Ever-living, Ever-knowing, Ever-loving Reality whose Name is JEHOVAH.
MR. DAVID'S LECTURE. 1884
THE Messenger of July 30th prints a lecture delivered by the Rev. Joseph S. David, at Bridgeton, Maine. As no editorial comments are made, presumably the Messenger indorses the statements contained in it. Among them are these "The truths revealed in Swedenborg's Writings are from the LORD, but the language in which they are clothed is of human choice. . . The truths revealed through him, being gathered from his limited field of vision, were themselves limited in extent and finite. But the truths which lie within the letter of the Holy Word are unlimited in extent and infinite." "The volume of the Sacred Scripture . . . involving truths of transcending glory to be unsealed and made known to succeeding generations-that volume alone is of absolute Divine authority. Of course, we are thankful for a Bunyan or a Clark or a Fletcher or a Swedenborg, or any one who can help us to see the beauties that are in that book [the Word]. . . He [Swedenborg] has penetrated beyond the mere letter, and drawn forth from its interior depths truths of the most sublime character, and very helpful to our spiritual growth." "The New Church is broader than 'Swedenborgianism,' broader than Christianity itself; it outstretches the length and breadth of all the nations and religions under the sun. The New Church is not a visible organization. . . . The New Church is a spiritual state." "The Writings of Swedenborg, however, are exceedingly helpful to lead us into the New Church state. So helpful indeed are they that it is very much easier to arrive at that spiritual state with them than without them. There are thousands to-day who are spiritually famishing from want of the truths contained in the spiritual sense of the Word and unfolded in the Writings of Swedenborg." From the foregoing we deduce the following as being Mr. David's argument. The truths in the Writings are revelations from the LORD and are finite. The truths in the Word are infinite, hidden, and will be revealed in the future. The finite truths in the Writings are the infinite truths of the interior sense of the Word. Thousands are famishing because they do not know that the infinite, hidden, and to be revealed internal sense of the Word is to-day to be found in the finite Writings of Swedenborg; that those Writings for which thousands are famishing are not essential to the New Church and are on the same plane with Bunyan's Pilgrim's Progress; that the Writings containing the internal sense of the Word revealed by the LORD through the "Divinely enlightened and instructed" Swedenborg have no more authority than the works of Clark or Fletcher; that the only Divine authority is the Word, containing hidden infinite truth, that is to be "unsealed and made known to succeeding generations." In his desire to deny the authority and Divinity of the New Church Writings the lecturer has got himself into an inextricable tangle. This is the inevitable result of proclaiming to the world a new Divine revelation of truth and then denying the Divinity of the only source from whence that truth comes.
BIBLE OF THE CRITICS 1884
THE publication of the Revised Version of the New Testament brought prominently into view the results of - learned criticism in respect to the Greek Text-results which had hitherto been hidden away for the most part in works accessible to scholars only. The Revised Version showed that in the eyes of the leading critics of the day there is no certainty in the Greek Text, and no one can be sure whether he is reading the words of God or of man. To them the text in use in the Christian Church from time immemorial possesses no claim for reverence. The work of the revisers is chiefly noteworthy as showing what treatment the Word even in the letter is to suffer at the hands of the Old Church. The New Church can have no doubts about the integrity of the letter of the Word and the purity of its text, for the LORD in His Second Coming revealed the internal sense of the Word, and in so doing authoritatively fixed the literal sense, for a true internal sense cannot be drawn from a faulty literal sense. The Revised Old Testament having not yet been made public, there has been little or no popular discussion as to the Hebrew Text. Whether the scholars will treat it as they treated the New Testament remains to be seen. If, however, they make their revision accord with the results of Biblical criticism, we must expect a sadly mutilated text. The London Academy, in a review of a translation of the Psalms by the Rev. T. K. Cheyne, says:
Internal evidence combines with the testimony of ancient versions to show that the text of the Old Testament has not in all parts descended to us in its original purity; and though it is oftener easier to point to the corruption than to suggest the cure, the evil may undoubtedly to some extent be relieved by the help of the ancient versions and a temperate use of conjecture.
The New Church is fortunate indeed that it does not have to depend upon critics for its Bible. "A temperate use of conjecture"! "Conjecture" in reference to the Word of God! The Bible of the critics is thus a guess-work Bible. But let us remember that few of these learned men and those dependent upon them really believe in the Word of God at all, and so a conjectural Bible is not likely to do them much harm. The Academy further states that especial attention has lately been bestowed upon the Book of Psalms and that the works of the critics are full of proposed "emendations." The numerous textual changes of one critic are suggested by supposed necessities of metre. He has been studying Oriental metres and evolved a theory, and now proposes to make the Psalms agree with it!
AN influential German New Church minister writes to us with much feeling concerning the lecture of the Rev. Mr. David recently published in the Messenger and noticed in the present number, of the Life. He regards it as "horrid and terrible nonsense," and thinks that it "should not be permitted to go to the world without some just criticism." "If . . . . Swedenborg ranks only as 'one of the wise and good men of the earth,' such as 'Bunyan or Clark or Fletcher,' and other Dragonists, I am ready to quit a Church 'broader than Christianity itself.'" He is at a loss to understand how the Messenger can publish such doctrine, and asks our help to solve the problem. He closes by begging us "not to let this article go entirely by default."
BLACK GARMENTS. 1884
IT is not surprising that the Old Church which has from its doctrine only a vague and shadowy idea of the life after death, and in reality very little belief of any kind in the immortality of the soul, should mourn for dead as for those that are lost forever and should put on solemn faces and black garments. But it is difficult to understand how New Churchmen can follow the Old in these practices; for the Doctrines, as all New Churchmen know, teach that man is as much a man after death as before, losing nothing of his individuality, and that death is but a passing from one world to another, from a preparatory to a permanent state. Mourning in the New Church implies, then, either a doubt of the teachings of the Church or an unwillingness to abide by the rulings of Divine Providence. Black has an evil correspondence; evil spirits are black. The custom of wearing black garments must arise from an obscure state of spiritual life and from the decay of religion. At the end of the Ancient Church the wearing of black and sad-colored garments and the indulging in laments and wailings for the dead prevailed. And now, in the decay of the Christian Church, the same thing takes place. The early Christians looked upon such practices as something savoring of idolatry and as coming from the heathen. Like many other heathen customs, mourning and the wearing of black only gained an unquestioned place in Christianity when the Church declined and lost its purity. The following is what Cyprian, a Christian Father living in the early part of the third century has to say upon the subject:
Our brethren who are freed from this world by the LORD'S summons are not to be lamented, since we know that they are not lost, but sent before, that, departing from us, they precede us as travelers, as navigators are accustomed to do; that they should be desired but not bewailed; that the black garments should not be taken upon us here, when they have already taken upon them white raiment there; that occasion should not be given to the Gentiles for them deservedly and rightly to reprehend us, that we mourn for those who, we say, are alive with God, as if they were extinct and lost; and that we do not approve with the testimony of the heart and breast the faith we express with speech and word. We are prevaricators of our hope and faith; what we say appears to be simulated, feigned, counterfeit. There is no advantage in setting forth virtue by our words and destroying the truth by our deeds.-(Mortality 20.)
Saint Augustine, Bishop of Hippo, also speaks in the same way of the wearing of black, denouncing it as a heathen custom. New Churchmen have even more reason than the early Christians for avoiding mourning garments. For our Doctrines not only teach us that there is another life, but they make it real to us by revealing its nature and countless particulars concerning it. Let us take care lest we "set forth virtue by our words and destroy the truth by our deeds."
NOTES. 1884
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THE REV. L. H. TAFEL is at work on the next number of the Interlinear Translation of the Sacred Scriptures. It will include the remainder of the New Testament, and will contain numerous textual and grammatical notes.
THE church in Pittsburgh has been closed until the first Sunday in September. Services are held in Allegheny City and in the East End for those who desire to attend. The Rev. Andrew Czerny will remain in Greenford, Ohio, for the summer.
THE New Church Society at Crossville, Tenn., is growing slowly and surely under ministration of the Rev. J. P. Smith. The Society is small, but is the only one in the South that has a Temple of its own.-The Society at Savannah has discontinued services for the summer, to be resumed the first Sunday in October.
WE sometimes receive letters from subscribers inquiring rather indignantly why their paper doesn't come. Investigation shows that they have changed their address and neglected to notify us of the fact. Persons wishing to receive the Life regularly must remember to inform us promptly of any change in their address.
THE Society at Stockholm, Sweden, under the charge of the Rev. A. Boyesen, consists of about two hundred and fifty members, with an increase each year of from ten to eighteen new members. The Society is composed mainly of poor people of the working class, who can do but little financially for its support. Unless more assistance is given from abroad, the work cannot continue as heretofore.
Two of the characters in Altiora Peto, a recent novel by Lawrence Oliphant, are made to voice truths that apparently are derived from the New Church Writings. In the course of the story, one of these characters, Hannah Coffin, gets the villains of the tale into her power. At first she fee s a satisfaction in the thought of revenge, but then she says: "God help me for thinking of such things, or feelin' anything but love for 'em poor infested critters-it's the devils in 'em as does it."
THE Board of Managers of the "New Church Educational Institute" state, in a communication to the Morning Light, that "although in cordial agreement with the 'Academy of the New Church' in the acknowledgment of the Writings of Swedenborg as a Divine Revelation made by the LORD at His Second Coming, the two institutions are perfectly separate and distinct. The 'Institute' has been incorporated under the Companies' Acts, its objects have been more than once publicly stated without reservation, and there is nothing behind. It has not been founded in any spirit of rivalry or opposition, but to satisfy a want which has been felt, and which its members believe they can supply, for the good of the Church, and without injury to any existing institution."
Why do people (of the Old Church) attend church? This question is answered with rather startling frankness by "A Pew-owner" in an open letter to the Rev. Dr. Robinson, published in the August Century. He denies that "church congregations" are "assembled for the worship of God." "Nothing could be further from the truth. The buildings and trimmings of churches are simply the survival of a practice around which a multitude of pleasant and tender recollections twine, but the true and original spirit of which has utterly perished. Indeed, the churches have very aptly been styled the dress parade of modern civilization. . . . I say it without a p article of irreverence, and with no desire to wound the feelings of any one-the modern church-going is simply a form of decorous Sunday amusement, differing only in degree from the so-called sacred concert."
READ THE WRITINGS. J. W 1884
EDITORS NEW CHURCH LIFE:-I have read Dr. Hibbard's address in the late Convention on the subject of "New Church Missions," and was pleased with the decided position there taken in regard to the New Church as the Herald of the Lord in His Second Coming. The effort that has been made of late years to make court to the Old Church people by flattering them and getting flattered in return, keeping the pure truths of the New Church in the background lest such preaching should give offense, thus seeking to build up an external Church, and make it respectable according to the show which Societies may make in numbers and buildings, has been to me discouraging for the cause of "good and truth," for that is what the cause of the New Church is-the cause of good and truth-the cause of the LORD, who has directed through His servant by a Revelation how His sheep are to be attracted and called. He says through His servant, "Read my Writings," and yet human prudence will rather hide the Writings and give its ideas of truth as it has learned it. There are two marked specimens right before me, one in a tract, the other in the Messenger. (Indeed, I find another in a Messenger of a different date, also on my table.) In neither of these discourses is there any reference to the New Church or the LORD'S Second Advent. Indeed, one of the sermons refers to the Scriptures, where these things, says the preacher (in the sermon), "are made so plain that they could not be made any plainer." Yes, they are plain when the Scriptures are opened through the Revelation given through Swedenborg. I was impressed the other day by finding in Apocalypse Revealed 161 this statement: "That every one may know from the Word, from the Doctrines of the Church drawn from the Word, and from sermons, that truths ought to be learned, and that by truths men have faith, charity, and all things of the Church; that this is abundantly shown in the Arcana Coelestia, as, for instance, that by truths comes faith; that by truths comes love toward our neighbor, or charity; that by truths comes love to the LORD; that by truths come intelligence and wisdom; that by truths regeneration is effected; that by truths comes power against evils and falses and against hell; that by truths there is purification from evils and falses; that by truths the Church exists; that by truths Heaven exists; that by truths comes the innocence of wisdom; that by truths there is conscience; that by truths there is order; that by truths is the beauty of angels, and also of men, as to the interiors, which are their spirits; that by virtue of truths man is man; but all this by truths derived from good from the LORD." And so Swedenborg's Writings are given in order that the truth may be made known, and without these Writings the truths of the Scriptures could not be known by the "wise and prudent." But I cannot understand the Divine Providence in its permissions, and so I must not complain of individuals. Still, the attitude which many New Church people assume toward the Old Church seems to me irrational, and is an obstruction to the reception of the truths of the New Church and to the acknowledgment of the LORD'S Messenger proclaiming His Second Advent. I referred to and copied largely from the number in A. R because of what is said in the address about the necessity of the knowledge of the truth in order to be led into good. I feel that only as we can get people interested in truth sufficiently to be led to read the Writings will the New Church grow. The Writings must come to men's minds as authority, if such minds are rational. As to such sermons as I have mentioned, men have said to me in regard to them after reading, "That is all very well, but it is simply his (the preacher's) opinion," and I have replied, "You are right." I have no longer any encouragement to distribute tracts, unless such as refer directly to the Doctrines and the Writings. J. W.
HALF-WAY HOUSES. 1884
IN a city some miles to the west of Philadelphia, there is a street suburban railway. Its terminal point at its southern extremity is a race-course; at the other end it draws near a venerable old edifice, bearing on its facade the legend:
Beata Maria Reyna de los Angeles Ruega per nosotros Peccatores. -
We trust this will be sufficiently explanatory as to locality. At about the middle distance has been recently erected another edifice, which, too, has its sign, but hardly of the same character as this just given, the latter making no allusion (unless by implication) to "peccatores," but reading Half-Way House. In other words, this last- mentioned place is an establishment for spirituous, not spiritual, refreshment, where those, desiring comfort in that form can be supplied with pisco, mescal, and such like potables. But just here it may be asked, "What have we, the readers of the Life, to do with a far-off saloon? Have we not enough of them close at hand without going away from home for a description of the sign of one of them?" Well, we hope the inquirer has nothing to do with them; no more, in fact, than we ourselves with the one which has suggested this communication. But the beauty of the New Church is, that one who sees in any due measure what that Church is, can draw a lesson of goodness and truth and life from everything, even from a bar-room-nay, even from the externals of such a place. This name, which is not "Cafe a bon Espoir," or "Gasthaus zum Gemuchtlichkeit," or "Salon Jo El Rey," but simply "Half-way House," can teach us something-nay, a New Churchman can learn much from it. For this particular establishment is on a road with widely differing termini. Whether you go from the south northward, or from the north southward, you have two stations in marked contrast, and this shop is midway between them. Now, in the course the New Churchman travels, he can if he choose stop at many an intermediate place; if it be not a bull, we might say there are a good many half-way houses at varying distances on the road from the City of Destruction to the Holy City, and the world and the flesh and the devil, singly and in an unlimited partnership, keep saying to the wayfarer, "Stop here and rest." They never put out any sign, but still they are there. Let us see what some of them are like. Here is one which might be called the" Saints' Rest," it looks so good and lazy, so comfortable, so suggestive of lounging chairs and downy pillows-just a place where a man can take his ease in his inn. Won't you come in and see how you like it? You are tired of this constant search after truth. Doubts will come up, duties will obtrude; the fight must come; all this is wearisome-very much so; come in and rest. You are a "Swedenborgian "-that is all right; don't bother yourself anything further. You believe in the New Church, only you don't know what that Church is, and so you can make up your mind that you won't care; maybe she is a sect-maybe-well, no matter, you are a "Swedenborgian," and you guess it is all right. You hold to the Doctrines of the Church; yes, of course you do, only you do not comprehend them; the doctrine of the LORD is confusing and correspondence bothersome; as to Adventus Domini, why, what is the use of troubling yourself about such an unpractical matter? So you turn into the Saints' Rest and have a good, because lazy, time-thinking nothing, doing nothing, being nothing. What do you think of this for a "Half-way House." Maybe after awhile you think that such a bundle of negations, or nothing at all in particulars, is rather unworthy of a rational being; that this living like a spiritual clam stuck fast in the mud, or a celestial sponge fixed on a rock, is hardly worth the name of living-and you go a little further on. Here is another resting place-a little more severe in architecture and earnest in its surroundings than the one you have left. In one of the old Greek comedies, Socrates is supposed to have charge of a "thinking shop "-and this place to which we have come is one of the same sort, only Socrates is not the landlord-in fact, it has no landlord, but just runs itself; its visitors want no popery or priestly domination-not by any means. You are (or are supposed to be) a thinking being, and your rationality is to be exercised; your ready reference in all doubtful cases is your own proprium. Are you not a freeman? Don't you know that the kingdom of the priests and the kingdom of the kings is gone, and that now we have the republic of the New Church? Of course you do. Stop for a while at this half-way house of "Independence Hall," and you will see how self-congratulatory and self-exalting it is. You are told that such and such a doctrine is found in the Writings. Now you don't like this doctrine, so you say: "I don't believe that the Writings [or more correctly, in your opinion, that Swedenborg] ever said any such thing, and, what is more, I would not believe it if it were there." That is right. How easy it is, how it settles the whole affair, by referring it to one who knows-that is, yourself. "Authority in the New Church? Pooh! humbug! there is no such thing. My mind to ME a kingdom is. I do not concern myself with all this questioning and studying and examining about the teachings of the New Church, for are not we of the New Age?" How hard it is for one who is settled down in this palace of free (?) thought ever to leave it! There are other half-way houses-plenty of them-but we have only time to mention one more. It is a most attractive one-lovely is the only term which will apply to it; it is so sweet, so all-embracing, so all-welcoming, such an amalgamator of opposites. Its sign is "The greatest is charity," and its motto of life is, "We are all the same, anyhow, and there is no difference." It is the Hotel-Good Fellowship, where one has not only Liberty and Equality, but Fraternity. Here, in this Half-way House, where anything equals everything and the aggregate is nothing, we not only draw every one into ourselves, but empty ourselves into everybody. For, you see, religion-that is, soul-religion-is the same everywhere. There is, or ought to be, no distinctive doctrine; there is no need of any external organization for the New Church; we are all brothers, and as such should work with all bodies of Christians. As to what the Writings say about the Old Church being vastated, why, that applied to the Old Church in Swedenborg's day; if the question be asked, How did this vastation become life? why, such a query is simply uncharitable. The truths of the New Church are now being infiltrated into society through the Old Church. To be sure, this at first - sight would look like using a cesspool for a filter-bed, but then we must be charitable, you know. Are we not all Christians? Here now is your true Harmony Hall, -all is so nice, so pleasant. It is all the play of Hamlet with the part of Hamlet left out; but it is brotherly. It is hardly consistent with that idea of Truth which the New Church gives us as the LORD in His Divine Human, and, as such, fixed and firm, but then it is kind and considerate and never hurts any one's feelings. But this is too serious a matter for jesting. This wretched idea of liberalism, this hiding of all peculiar doctrine, this saying that while the fact is that Jehovah our Lord, Jehovah is One, the fact is also that it makes no difference that He is made to be three Persons, One yet-three-this denying practically the Second Coming of the LORD, by making Him come into a vastate cadaver; -this is sapping the very foundation of that New Jerusalem which is based not on a whim, not on notions, not on man's proprium, but on the everlasting truths of the everlasting gospel, the precious stones of the Divine Word. Yet w a else does the New Age propose but just the reconciling of those irreconcilables, just the destruction of all that distinguishes the living New Church of the LORD from the Old Church ready to die-nay, which is dead? Let us beware of this specious charity which can say to evil, "Be thou my good," by obliterating the distinctions between the true and the false. Of all the foes threatening the New Church, this is the most dangerous. Of all the floods of venom cast out of the mouth of the dragon which would devour the Man-child born of the woman, this is the most baleful. The earnest New Churchman needs no half-way house; his rest is but change of work; his repose is use; this, because his labor tires not, his strength in the LORD fails not. Does he hunger? The LORD is the Bread of Heaven, the Marina of earth's desert. Does he thirst? There is a river flowing from the throne of God and the Lamb, always following him. The Manna is new every morning; he must not tarry to feed on it; and the Water of Life is always at hand. Like his LORD in His Human, he need not wander into by-, ways for his refreshments; for, like Him, in drinking of the brook by the wayside, he shall lift up his head in joy, in peace, in use, in the live hope of the ultimate triumph of the New Jerusalem his soul so dearly loves. W.
VARIETIES IN THE CHURCH. JOHN WHITEHEAD 1884
VI.
IN considering the subject of law and order in the Church we must also consider the law of variety, otherwise we may become too narrow and contracted in our ideas, and condemn as false and pernicious things which may be only useful varieties.
We are taught that: Heaven is arranged in the most distinct order, according to all the varieties of the love of good; and hell as an opposite according to all the varieties of the love of evil.-T. C. R. 669.
From this we may see that varieties must exist in the Church, because there will be in it various loves of good; but we must carefully guard against the invasion of various evil loves. The good of the Church consists of its uses. Some men love one use more than others, and their energies and talents will naturally be directed toward the development of the use that they love the most. In the carrying out of the various uses, different methods will also be employed and various forms of government will exist; for the various uses are ultimates of the various goods, and thus of various Societies of the Heavens, and as the forms of government in these Heavenly Societies vary, so also will they vary in the Church.
Governments in the Heavens are various, of one sort in the Societies which constitute the LORD'S Celestial Kingdom, and of another sort in the Societies which constitute the LORD'S Spiritual Kingdom. They differ also according to the ministries which pertain to every Society.-H. H. 213. In the Spiritual Kingdom of the LORD there are various for-ins of government differing in. different Societies. The variety is according to the ministries which the Societies perform. Their ministries are according to ministries of all things in man to which they correspond, and that these are various is well known. For the heart has one ministry, the lungs another, the liver another, the pancreas and spleen another, and every organ of sense another. As there are various administrations of these in the body, so likewise there are various administrations of Societies in the greatest man which is Heaven, for there are Societies which correspond to them. But all the forms of government agree in this, that they regard the public good as the end, and in that the good of even one. And this is so because all in the universal Heaven are under the auspices of the LORD, who loves all, and from Divine Love ordains that there should be a general good from which each one may receive his own good; every one also receives good in proportion as he loves the general good, for as far as any one loves the community, so far he loves all and every one, and because that love is of the LORD, therefore he is so far loved by the LORD and good is done to him.-H. H. 217. It is according to order that the first should proceed to its last in general and in particular in order that a variety of all things may exist, and by variety every quality for the quality is perfected by differences relative to things more or less opposite.-T. C. R. 763. I have heard that the Churches which are in different goods and truths, provided their goods refer to love to the LORD and their truths to faith in the LORD, are like so many jewels in the crown of a King.-T. C. R. 763.
From these things we can see that variety in the Church gives to it additional strength and perfection. This variety also enters into all its parts. There must be variety in worship, ritual, doctrines, instruction, organization, and government. These varieties also necessitate differences of opinion in particulars, but not in universals, for all must be in the acknowledgment of the LORD and in charity toward the neighbor. They must hold to the universals of the Church, but are free to develop any particular field of labor therein. This variety gives perfection to the Church, and hence we should by all means foster freedom of speech and action and freedom of discussion, for thereby the various faculties of the men of the Church will be developed. It is more important to preserve this essential, promoting variety, than to provide for a dead uniformity of belief, ritual, worship, or government. Every man of the Church is connected with some Society of spirits and angels. Of necessity he is limited in his knowledge, experience, and abilities. No man can sit in a chair of Papal infallibility and dictate to the Church what it shall believe and do. In order to gain a universal view and provide for the universal good, all varieties and particulars must be gathered together and be represented. Hence, the Church assemblies must be composed of men with various opinions and views, but if all are seeking for the general good, if all desire to see the Church prosper and grow, spiritually as well as naturally, the action and reaction of these varieties on each other must be productive of good and direct the Church in its true course. Every man with strong convictions and perceptions thinks his views correct, and if any one differs from him thinks that he is so far wrong. It is natural for such men to desire all to follow in their footsteps. Oftentimes they cannot bear opposition or contradiction, but still the fermentation of opposition or the qualification of varieties is necessary to the full development of the Church. The man who is in advance of his fellows cannot seclude himself from contact with them. He must teach and maintain his principles, he must be subjected to opposition and persecution in some of their varied forms, but finally the truth must prevail, but it can prevail only by the liberty of speech and discussion. A falling and degenerating Church continually contracts and limits the freedom of its members and finally takes it away; but a rising and advancing Church will provide for the freedom of its members, that in it their rationality may be developed, but it will also guard against that liberty becoming license, to the destruction of all true liberty and rationality. The essence of all the governments in Heaven is that "they regard the public good as the end, and in that the good of every one." "The Divine Love ordains that there should be a general good from which each one may receive his own good; every one also receives good in proportion as he loves the general good, for as far as any one loves the community so far he loves all." This doctrine coincides with the teaching that a Society is more the neighbor than an individual, the Church than a Society, and the LORD'S Kingdom than the Church. Hence, we see that a genera body of the Church is more the neighbor than a particular body, and its good is to be first of all provided for. Also if there appears to be a conflict between the interests of general and particular bodies, the general interest must be preferred. There can be no real conflict between such bodies; if any arises it comes from some evil in one or both which needs to be removed. The general good which the LORD provides in the Church is that things Divine may exist among the people, and that thereby they may have salvation and eternal life. This general good is provided through the clergy. The general bodies of the Church also provide for the existence of the clergy, and through them the particular Societies draw their good. We should therefore love the general bodies of the Church, we should love the uses they perform, and do all in our power to perfect them. He that provides for the general good provides for the good of all, "every one also receives good in proportion as he loves the general good, for as far as any one loves the community so far he loves all." The general is more important than the particular. Without the general the particular could not subsist, therefore the general good, thus the general uses, must be first provided for. In the light of this principle do we not see the need of a reformation in the work of the Church? At present the particular Societies are provided for first, and the general uses are last, and generally languish for want of sufficient funds to carry on the work. But before a reformation can take place in this respect and the power of administering the funds of the Church be concentrated and applied from the centre, first to the universal, then to the general, and at length to particular uses, the principle of varieties in the Church must be more fully recognized, and the freedom of all to differ in particulars must be acknowledged. - If at the present time such concentration of power over the funds of the Church were given, what would be the result? Would not those who differed from the ruling powers be deprived of their support and position? Yea, instances are not now wanting where the limited powers that be have been used to oppress those who could not conscientiously agree with them in some particulars. We need to learn the lesson of toleration, to learn to act justly and uprightly with our brethren, even when they do not agree with us, for even this disagreement is one of the things which perfects the Church, which makes it the LORD'S and the fullness thereof Varieties in the forms of government, in doctrinals, and in worship do not destroy the unity and perfection of the Church but promote them, provided they all refer to love to the LORD and faith in Him. We must expect in the New Church great variety in all things, but all must receive its universal principles. The New, like the Ancient Church, will vary, and of that we read:
There was in it only one lip and their words were one, that is, one doctrine in general and in particular, when, nevertheless, the kinds of worship, both internal and external, prevailing in it were very different. . . The case is this: in Heaven there are innumerable Societies, and all various, but still they form a one, for they are all under the LORD'S guiding and governance as one. . . In this respect Heaven is like an individual man, in whom, although there are so many viscera, and so runny smaller viscera within the larger, so many organs and so many members, each of which has a different operation from the rest, yet they are all and each of them governed as one by one soul; or it is like the body, in which there are different activities of force and motion, whilst, nevertheless, they are all ruled by one single motion of the heart and one single motion of the lungs, and make one. The true reason why all these component parts can thus act as one is, because in Heaven there is one single influx, which is received by every one according to his particular genius which is an influx of affections from the LORD from His mercy and life; and although the influx is one, still all things obey and follow as one; and this is through mutual love in which are all those who are in Heaven. Thus it was with the First Ancient Church, in which, notwithstanding there were so many kinds of worship, both internal and external, varying in their genera according to the number of nations, and in their species according to the number of families in each nation, and in their particulars according to the number of individual men in the Church, still they all had one lip, and their words were one; that is, they were all principled in one doctrine in general and in particular. The doctrine is one, when all are principled in mutual love and charity. Mutual love and charity cause them to be one, although various, for from various things one is made. For let numbers be multiplied ever so much, even to thousands and myriads, if they are all in charity or mutual love they have all one end, viz.: the general good, the kingdom of the LORD, and the LORD Himself; in which case the varieties in matters of doctrinals and worship are like the varieties of the senses and viscera in man, as just observed, which contribute to the perfection of the whole. For then the LORD, by means of charity, enters into and operates upon all, with a difference of manner according to the genius of each, and thus disposes all and each into order, thus in earth as in Heaven; and thus the will of the LORD is done in earth as in Heaven as the LORD Himself teaches.-A. C. 1285. See also 1316, 1798, 1799, 1834, 1844. JOHN WHITEHEAD.
PAPACY IN THE NEW CHURCH. S. P 1884
EDITORS NEW CHURCH LIFE:-Would it not be a good plan for our "Low-Church" brethren to be a little careful lest in opposing Bishops they aid in establishing a Pope? There have been, almost since the beginning of the Church in this country, but two plans of ecclesiastical government professedly drawn from the Writings of Swedenborg-one may be called the Episcopal, according to which the Third Degree of the Ministry consists of a number of Ordaining Ministers or Bishops; and the other the Papal, according to which the Third Degree consists of but one Mitred Prelate, or One Ordaining Minister, or, in plain words, a Pope. These two ideas were for a time both openly advocated, the first prevailing more especially in the Middle States and the second in the Eastern States. The advocates of the Papacy made the reservation that while it was the orderly mode of government it should not be forced upon the Church nor should it be put into practice until some man should arise in whom the whole Church had confidence, and who was sufficiently superior to the body of the clergy in goodness and wisdom to enable him to maintain his position; and some thought they had found such a man in the late Thomas Worcester. But so far as known, his claims were never pressed to any extent. For many years we have heard but little of the Papalidea. Its marks, however, remained until recently upon the Constitution of the Convention according to which only Two Degrees of the Ministry were provided for, leaving the Third Degree open for a Pope. And even now some Associations only recognize Two Degrees. The latest plan of a Papacy is that advanced by the New Jerusalem Magazine in its August number. Like our "Low Church" brethren, the Magazine thinks we are over-organized, and holds that:
One active minister of talent and wisdom might do all that is done by the present class of Ordaining Ministers or General Pastors. He must, of course, be free from pastoral work; he must, of course, be a man of great energy; he must, of course, be free from petty feelings arising from local or inherited prejudices, and he must love his work. Such a man might have been hard to find, and could not have been permanently chosen, but it is self-evident that such a man would have ordained all the ministers of the last twenty years, would have done all that the Board of Missions has done, and would have found time to visit and encourage all our principal Societies.
This is very temperately and guardedly expressed, and the Magazine does "not mention this to advocate it, for it is now too late." But perhaps it is not "too late;" perhaps the Magazine is too despondent. What if the liberal element in the Church succeeds in overthrowing the present Episcopacy? Would not the way then be open to establish a Papacy? S. P.
INVALIDS. 1884
NOT unfrequently invalids render their life and the life of those around them miserable by constant repinings that they are of no use in the world. This is murmuring against Providence. A Christian accepts his condition, whatever it may be, with a resignation that springs not from a sense of the inevitable, but from a conviction of the Infinite Wisdom of our Heavenly Father. What if you cannot take part in the active work of the world? Our life in this world has only one object-preparation for Heaven. Where in Providence we have the opportunities and the means, this preparation is effected by our active usefulness in the affairs of worldly life. But where in Providence we have not such opportunities and means we may be sure that the LORD is accomplishing His object by other means. And this thought should make us contented. The desire to be of use is very strong in every Christian, of this no one can doubt. But how much use does an invalid mother, for instance, exercise on her children by teaching them the precepts of the New Church? -humility and thankfulness to the LORD, an earnest trust in His Providence, a joyful contemplation of the paradisal scenes and heavenly usefulness, and much more. The very sphere of patient and happy endurance of her lot is powerful for good among the invalid's surroundings. - E.
Title Unspecified 1884
THE REV. W. H. BENADE will sail for America September 13th, arriving about the 23d.
Title Unspecified 1884
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NOTES. OBITUARY.-At Bainbridge, Ohio, July 4th, 1884, Mrs. ROBERT DILL, aged 65 years.
Title Unspecified 1884
THE leader of the New Church Society in Sydney, Australia, Mr. John Le Gay Brereton, has written a somewhat lengthy poem in blank verse, entitled The Goal of Time.
Title Unspecified 1884
OBITUARY.-Departed this life, on Monday, July 14th, aged 69 years, the Rev. WILLIAM RAY, Minister of the Nun Street Society of the New Church, New Castle-upon-Tyne, England.
Title Unspecified 1884
THE REV. F. W. Turk has returned from his visit to Europe. The Canada Association will hold its annual meeting at Berlin, Ontario, September 4th to 7th. This meeting is usually held in the Spring, but was this year postponed on account of the absence of Mr. Turk.
THE Rav. E. I. Kirk has preached twice in a school-house near Concordia, Kansas. He expects to p reach every Sunday at different places when cooler weather comes. He has received several invitations to visit Nebraska, where there are about a dozen New Church children requiring Baptism.
"ON Monday (July 21st) there appeared in most of the (English) daily newspapers an important letter on the franchise question from John Bright to Mr. John P. Hartley, of Accrington. Mr. Hartley is not only an important man in the political world, but an earnest and devoted worker in the Church at Accrington."-The Dawn.
AT the last Convention, it was recommended that the sum of five thousand dollars be raised every year, to be devoted to missionary work. Nine hundred dollars were subscribed on the spot. Since that time, in response to circulars sent out by the Board of Missions, five hundred dollars have been received, making in all one thousand four hundred dollars thus far contributed.
Mr. W. H. Buss, who has just finished his course at the New Church College, London, is to commence his ministry at St. Heliers, in the Island of Jersey.-The English New Church Orphanage has sixteen orphans under its charge. Newspaper controversies respecting the New Church have been carried on at Wigan and at Paisley. Such discussions seem to be much more common in England than in America.
THE newly formed Bethel Society in Erie County, Pa., has been meeting regularly for worship every Sunday for six or seven weeks during the months of July and August, under the ministration of the Rev. Mr. Schreck. The attendance is from seven to twenty-three, and averaged fifteen. A number of public lectures were delivered in school-houses in the German and English languages to good audiences. On Sunday, August 10th, Mr. Schreck baptized the infant daughter of Mr. and Mrs. Oscar Glenn. On August 6th an enjoyable picnic was held in the orchard of Mr. Metzler.
ON the first of last month the Philadelphia Skating Rink, situated a short distance from the New Church Temple at Twenty-second and Chestnut Streets, was burned. In the account of the fire, published in the Times, occurs the following: "A citizen of West Walnut Street, graphically described the burning of the skating rink to a Times reporter: 'When I reached the corner of Twenty-second Street,' said he, 'the sight was very pretty. I stood on the porch of Rev. Chauncey Giles' new church, and saw the fire as vividly as Swedenborg beheld the burning of Stockholm'"
AT a trial in London recently, involving the question of insanity, one of the witnesses, a doctor, was asked, "Is seeing visions a sign of insanity?" In reply, in substance, was: "St. Paul saw visions. When St. Paul fell down and saw a bright light, my impression is that he had an attack of sunstroke or an epileptic fit. Balsam was not insane in believing that he heard his ass speak, if the ass had actually spoken. Swedenborg he should think decidedly insane, though not fit to be detained; and he should think that John Wesley was, in times of exaltation, insane for a time."
THE Ohio Association will hold its annual meeting September 19th, in Middleport.- The Maine Association is announced to meet August 30th, in Portland.-The Boston Theological School will open for the new term October 7th. Last term the school closed with eight pupils: Messrs. Alden, Croy, Grant, Hay, Shurtleff, Ward, Worcester, and Higgins. The instructors were the Rev. John Worcester, President and Instructor in Theology; the Rev. S. F. Dike, Instructor in Ecclesiastical History; Rev. T. O. Paine and Mr. J. E. Werren, Instructors in Languages; Mr. Robertson, Instructor in Elocution.
AT a recent theological meeting in London a New Church minister delivered a lecture on "The Writings of George Macdonald and their Relation to the New Church." The lecturer held that in his theology George Macdonald "seemed to him to be a New Churchman, in the sense that the Church of the LORD in the present age is not confined to the sect of the New Church. His points of agreement with the New Church are numerous and of difference few. He is said to have not read Swedenborg. But the lecturer believed a man could be a New Churchman without reading Swedenborg (!) Many so-called New Churchmen have not read and do not read, Swedenborg, but take all their New Church theology from ministers. Whether he (Macdonald) had read Swedenborg or not, the lecturer did not know, but if he had he should imagine Swedenborg for him would be too confined (!) He required greater freedom (!) Macdonald could not do with everlasting hell. So in the New Church there were some who could not do with it (!)" It may surprise our readers to learn that this lecturer is a New Church minister of regular standing in England, and the head of a New Church educational institution.
NOW READY. 1884
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EDITORIAL NOTES. 1884
NEW CHURCH LIFE PHILADELPHIA, OCTOBER 1884 Vol. IV. THE following is from The River Congo, a book recently published, giving an account of the African travels of Mr. H. H. Johnston:
"The more we advance into the interior along the Congo, the higher in social science the natives seem to stand. The house; their furniture, decoration, and orderly comfort, the utensils, the pottery, and the work in metal -all seem to undergo a material improvement and development in proportion as we leave the coast behind us."
Title Unspecified 1884
No SOONER do Christian explorers open up a new region to trade than the missionaries push their way in with Bibles and false doctrines. They have followed on the heels of Stanley and begun work in the Congo Valley. Eight hundred thousand dollars have already been expended in establishing six stations. What will come of all this work? Will the natives receive the Word from the missionaries and be protected from their falsities, or will they be Christianized and finally exterminated? About the Central Africans spoken of in the Writings there can be no doubt; but what is to become of the others?
Title Unspecified 1884
THE Mount Joy Herald asks us to point out a better way of suppressing intemperance than that advocated by the Prohibitionists. A better way would be to enact laws imposing a heavy fine, or imprisonment (if the culprit was unable to pay the fine) on every man who gets drunk. One of the fallacies of prohibition is that it regards the drunkard as a victim instead of a criminal. No sensible person looks upon a thief as a victim, but as a criminal. If it is right to deny the use of wine to a community because wine makes drunkards, then is it right to deny the use of gold also, for gold makes thieves, if the Prohibitionists' reasoning is correct.
Title Unspecified 1884
AN exchange devoted to the cause of the New Education publishes from time to time gems of thought in the shape of short paragraphs both original and selected. The following is evidently original:
A beautiful woman with the qualities of a noble man is the most perfect thing in nature; we find in her all the merits of both sexes.
Does not this little paragraph tell a tale about the New Education? Does it not show the spirit which is gaining possession of the new movement, and which will in the end inevitably destroy its usefulness? What kind of an education for girls will a system develop which teaches that the noblest qualities for a woman are those of a man.
Title Unspecified 1884
ON another page we publish a report of the recent session of the English Conference. Our last report was from an American visitor, but this is from a member of the-Conference. Our readers will notice that while the Church in England is as to some things in a more orderly state than that in this country, still in other respects the reverse is the case. The Conference is far superior to the Convention in freedom of debate and attention to business. Our Convention is the governing body of the Church only in a vague, shadowy sort of a way, the real work being under the charge of various practically independent bodies. This, of course, is not an orderly state of things. But an American New Churchman is rather shocked than otherwise at the fact that in England laymen are licensed to administer the most holy Sacraments of the Church, and that Societies are found which not only do not object to such practices, but actually wish to abolish the necessity of even a license. A minister who in this country would boast of having had his children baptized by a layman of his own Society would create quite a sensation and would have difficulty in getting a place to preach. If there are any New Churchmen in America who hold such views they have the good sense not to advertise the fact. In England it also appears that there are a number of ministers who advocate the use of unfermented must at the Holy Supper instead of wine, and that it was actually so used by part of the communicants at the late Conference, while in America at the recent session of the Ministers' Conference not one regular minister was found to express himself in favor of such a profanation of the most holy act of worship, though the subject was under discussion. In short, though America has some things to learn from England, England might also in some particulars profitably pattern after America.
Title Unspecified 1884
THE Morning Light, in a notice of the Jubilee held in London on the occasion of the fiftieth birthday of the Rev. C. H. Spurgeon, joins in the congratulations as follows: Mr. Spurgeon has now been before the public as a preacher for thirty-one years. His earnestness has won for him a place in the esteem of most people. Though his creed is sometimes thought to be rather too narrow, he is nevertheless known to have wide sympathies. Though he has a great regard for the theological opinions of the olden time, few men have worked harder toward promoting the religious, moral, and social improvement of the world. The Metropolitan Tabernacle is a marvelous institution, being the centre of some sixty societies and agencies for carrying on Christian work. Mr. Spurgeon has a warm heart and a splendid faculty for organization. We wish him the enjoyment of many years of work in this world. We know that he will be a worker in the world to come.
Now what does the Morning Light mean? Does it realize what it is saying? What is the creed that is sometimes thought too narrow"? What are the "theological opinions of the olden time" that "he has great regard or" What is the "religious" improvement he is so active in promoting? And what does "Christian "mean when applied to the work of the Metropolitan Tabernacle? And lastly, how does the Morning Light" know" that Mr. Spurgeon will be "a worker in the world to come - "worker" for good, we suppose, else the Morning Light is guilty of a ghastly piece of irony. Has our contemporary had a glimpse of the future state of Mr. Spurgeon? Has it some method denied to the rest of the world of determining the internal character of men in general or of popular preachers in particular? Now, everybody knows that Mr. Spurgeon, though highly respected in England, is not one in whose work New Churchmen can sympathize. His creed, "which is sometimes thought too narrow," the "theological opinions of the olden time," that he "has great regard or," are the doctrines of the Old Church to which he belongs the Doctrine of Three Gods, the Atonement, Salvation by Faith Alone - in short the opposites of the fundamental truths of the Church and Heaven. The "religious" improvement that must result from his work can only be the more firm belief in these doctrines; and "Christian," as applied to the Tabernacle, can only refer to that Christianity which is Christian only in name and which does not agree with the New Church in a single particular. In its estimate of Mr. Spurgeon the Morning Light seems to have been led astray by popular feeling, and to have forgotten that it is a "New Church Weekly Journal."
SERMON Rev. ANDREW CZERNY 1884
Behold, I create New Heavens and a New Earth. -Isaiah, xv, 17.
THE sixty-fifth chapter of Isaiah treats of the Advent of the LORD and of the New Church to be established by Him. The first part (vs. 1-15) treats of those of the former or consummated Church, who are in evils and do not worship the LORD; and the second part of the re-establishment of the Church by the LORD. The vastation and the consummation of the Church are described in many places in the Word, both in the Old Testament and in the New. And the Old Testament, although in the Letter it treats of the Israelitish and Jewish Churches-as for example our chapter-still, the internal sense shows that these prophecies have also their application to the Christian Church. Accordingly the prophets also describe prophetically the end of the Christian Church and the establishment of the New. And the sixty-fifth chapter of Isaiah from beginning to end treats of the vastation and rejection of the Christian Church and of the establishment of the New Jerusalem out of its remains. The vastation and desolation of the Church is not a pleasant topic to treat of, any more than it is pleasant to examine and see one's own depraved nature; for it is the same thing. Whether we say the depraved state of the Church or of the man of the Church, it is the same; for man's hereditary is but so much of the consummated Church with him. And it is a thing to know and realize that a Church, which once was the Bride, the Lamb's Wife, has turned away from the LORD, and thus has brought utter ruin and damnation upon its children. Where is the bill of your mother's divorcement, whom 1 have put away? Behold, for your iniquities have you sold yourselves, and for your transgressions is your mother put away. (Is. 1, 1.) But however unpleasant, still it is very important that we have a knowledge of the real state of the Church; and we shall never fully realize the beauty and glory of the New Jerusalem before we have seen the ruins of the Old. And just as a painter places a deformed figure beside a beautiful one, in order by contrast to better show the beauty of the one, so in the Word and in the Writings we have depicted the ruins of the former Church alongside of the future beauty and glory of the New Church. But what were the causes that brought on the vastation and consummation of the Christian Church? The Christian Church remained but a very short period in its first state of integrity. Soon heresies sprang up. As early as in the second century of its existence a sect sprang up which denied the Divinity of the LORD. Two hundred years later the Council of Nice gave the Church the death-blow from which it never recovered-God was divided into three, and the LORD into two. It would require more space and time than we can spare to enter into particulars as to the decline of the Church, the general facts of which are well known to everybody. We all know the state of depravity that existed at the time of the Reformation an d long before it. But the Reformation did not seem to remedy it. The Reformation is supposed to have been a means in the hands of Providence to stem the tide of wickedness. It no doubt was a means, in the LORD'S Providence -or rather was turned into a means of restoring the Word ,to the people; but as to its saving influences on the Christian Church, history as well as the Writings show quite the contrary. Men became more free to do evil, and were not taught to do good; on the contrary, the Formula Concordiae, the Book of Doctrines of the Protestant Church, declares: that the phrase, that good works are necessary to salvation should be rejected and condemned; and that it should not be taught and defended, but ought altogether be exploded and rejected as false by the Church. (Pp. 591, 705.) In what way can a movement based upon such principles benefit the Church? And the results have been accordingly. In less than ten generations the Church was so thoroughly vastated and consummated that not any Divine Truth was left that was not falsified and rejected. (T. C. R. 753.) And as there was no genuine truth, and consequently no genuine good, there was no life in the Church. There was no desire for genuine truths. The Word was indeed among men and was read, but not with any view of deriving genuine doctrine from it. Men became merely sensual, and when they are such, then they do not think beyond the plane of the senses. They hate the interiors of the Word, and are also averse to true doctrines. And those who do not learn truths from the Doctrines of the Church are not in any doctrine, nor can they be in the affection for the truth. They remain in the literal sense of the Word, which they apply to whatever favors their loves. (S. D. 5422.) The Romish Church took away from men the only source of spiritual instruction. It prohibited the reading of the Word and arrogated to itself the sole right of interpreting the Scriptures. Thus men were kept in spiritual darkness. The Reformation, on the other hand, placed the Word into the hands of the people, but man was not to use his reason. And thus the Church remained in darkness as before. And thus for centuries darkness prevailed in the Church. And what could be the result if man from infancy is imbued with the idea that the understanding must be kept in obedience to faith; and especially when he is taught that man's life has nothing to do with his salvation (that an evil life does not condemn, and that a good life does not save)? Such principles as these, when held in the Church, must a deteriorating influence upon its members. And the consequence was that men became entirely indifferent as to spiritual truths. They became sensual and corporeal, and placed the all of religion in external observances. Hence, we find men who have not the slightest affection for spiritual truths, who will frequent churches, partake of the sacraments, will take part in devotional exercises, etc., and be wholly indifferent as to the Doctrines of the Church. They will listen to preaching without any desire of learning the truth. (S. D. 5422.) They are spiritual automata, forms without souls, which are moved, as it were, by an unseen force. Man was created into the image of the LORD; was endowed with two faculties, formed for the reception of life from the LORD -the will and the understanding. And the Christian Church has spiritually bound man's will and understanding and reduced him to a mere machine. The LORD has endowed man with reason; and in what ought man to use it more freely than in matters that relate to his spiritual welfare? Man, by virtue of this faculty, has the power of thinking and of elevating his thoughts to the LORD, and he becomes the more fully a man the more he cultivates that faculty. But the culture and development has been discouraged long before the Reformation and ever since. Instead of urging man to use that Divine gift -to search for himself and to acquire spiritual truth for the inner, the immortal man -the Church taught that man is like a stock and a stone in spiritual things, and, since he cannot do any good, it matters little what he believes -whether truths or falsities. If man is not to use his reason in matters of faith, how is he to prepare himself for his future life? Man's spirit, like his body, requires the proper care and nourishment, and the food of the spirit is truths and goods. And if man is forbidden to procure to himself truths from the Word, his spirit is famished, and spiritual death is the result. And such a death has come over the whole Christian Church. Men were led into darkness and were kept in it. And darkness is favorable to evils of every kind; and this darkness has gradually produced a state of depravity and spiritual decay in the Church, until it was finally consummated and nothing of the Church remained. There was no knowledge or acknowledgment of the LORD; there was no knowledge of the Word. The Word was passed by and the Church took its doctrines from the writings of men, and perverted and falsified even these. Two of the essential doctrines of the Protestant Church are from that source: the doctrine of Justification by Faith Alone is based upon a misinterpretation of Paul, and the doctrine of the Resurrection of the Body, upon an intentional mistranslation of Job. Hence there was no faith-no true faith. It was not based upon the Divine Truth from the LORD, but upon the self-derived intelligence of men. And this is liable to err. It comes from evil and leads to evil, and has done so. Such was the nature of the former heaven and the former earth. Men were entirely immersed in falsities and evils. The quality of the state of the Church can better be seen in the spiritual world than in the natural; and Swedenborg in many places tells us what the angels say about the state of the Christian Church. So he tells us that the angels said that those who are in the Church are of such a depraved nature that the do not want a visible God. (S. D. 4772.) And as there can be no conjunction with an invisible God, it is plain that they want no God at all. They worship self and the world, and where these two are worshiped, there the Kingdom of God is afar off and there is death and ruin and desolation. Swedenborg makes, in his Diary of the year 1747, the following statement: The angels do not want to know what takes place (quid peragitur) on earth, because they know that there is nothing but what is perverted and vastated; wherefore they desire that the Kingdom of Heaven would come, hoping that thus a communication between them and men might be opened two years later the Arcana Coelestia was given to the world.
Behold, I create New Heavens and a New Earth.
With the establishment of a New Church a new creation takes place; or, in other words, the establishment of a New Church is a new creation, and the old or former creation must pass away before the new can come into existence. The former Church must cease to exist as to its internal and external before a New Church can be created. By its "ceasing to exist," is meant that its life has departed the lifeless body, however, may remain for some time. So there are remains of several consummated Churches in the world, and it is not impossible but that there are even remains of the Most Ancient Church existing yet. Remains of that Church existed at the time of the Israelitish Church. The Hittites and the Hivites mentioned in the Word were remains of the Most Ancient Church. But these Churches, these heavens and earths, have passed away, and new heavens and new earths were created in their place. A new heaven and a new Church mean a new Church internal and external. And a new Church is always raised up by means of a new revelation, which manifests the state of the former consummated Church, and at the same time provides the means necessary for the reformation and regeneration, and thus new creation, of the human race. Such was the case in all former times and such is the case now. To the Israelitish Church were revealed the abominations of the vastated Ancient Church, and they were taught that there is no salvation but in the LORD Jehovah and by obedience to His Commandments. When the LORD came into the world He exposed the perverted and consummated state of the Jewish Church, and taught that all who would be saved must come to Him and must live a life of love and charity toward their fellow man. And that Church likewise came to its end, and its consummated state was revealed by the Opening of the Book of Revelation. And in that book it is now revealed that the Church has turned away from the LORD and believes in an invisible, tri-personal God, and that salvation can be attained by faith alone without works; and it at the same time teaches that there is no salvation but in the LORD JESUS CHRIST, and in a belief in the Divinity of His Humanity; and that evils must be shunned because they are of the devil and from the devil; and that goods must be done because they are of God and from God; and that man is not a stock or a stone in spiritual things, but that he receives the power of living according to the truths of faith; and that he must live according to them and do good as of himself, but must acknowledge at the same time that all power comes from the LORD. In this way the LORD creates New Heavens and New Earths. By such a change in the belief and life of the man of the Church, all things must become new. A new faith will make a new life; a new life a new man; a new man a new Church, and these are the New Creations of the LORD. - These are the New Heaven and the New Earth. And as the former heaven and the former earth had lost their light and their life, new heavens and a new earth had to be created, else there would have been no salvation for the human race. And man can only be saved by regeneration; and regeneration can only take place by means of truths, rationally understood and received and then applied to life. For truths teach what the good is that must be done. Hence a faith that is all mystery and cannot be understood, cannot be lived. Man cannot be regenerated nor can he be saved by it. Man is endowed with reason, and for no other purpose but that he may receive truths and appropriate them and reform, or form anew, his whole internal and external man. And the LORD at all times reveals so much of His Divine Truth, and in such a form, as man in his state is capable of receiving. And the man of the New Church must examine and rationally see the truth. He must see it in his own mind, and not simply take it upon the affirmation of others. That would not be his understanding of the truth, if he did so, but the understanding of the same of some one else. Man must make the truth his own by a rational reception of the same, because only then can he acquire the good by means of it, which enables him to become a new man. And for that reason was this New Revelation given, and given in a form adapted to the rational mind. "It was given in rational propositions, scientifically illustrated." And of the New Man, or the man of the New Church, our chapter says prophetically that he will receive goods and truths provided by the LORD for the New Church. It says: "They shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit thereof." To build houses signifies to fill the mind with the goods of Heaven and of the Church; and to inhabit them signifies to enjoy celestial life thereby. To plant vineyards signifies to enrich themselves with truths, and to eat the fruit thereof signifies to appropriate goods by means of truths. (A. E. 617.) Hence only so far as man receives the Doctrines of the New Church in his understanding, and by means of them acquires the good of life, does he become a new man-a part of the New Church. Man is the heaven and earth spoken of in the Word - man in the aggregate as well as the individual. The former heaven and former earth is the unregenerated, evil, perverted man, or Church, and the new heaven and the new earth are the reformed and regenerated new man, or the reformed and regenerated New Church. And the former man must be removed and the new man formed by means of the truth revealed by the LORD. The truth is the only means by which that work can be effected; for it is the formative - the creative principle by which all things were made, and without Him not anything was made.
Thus the New Heavens and the New Earth signify a New Church. In this New Church the whole life of man must become changed. The loves of self and of the world, which are so prevalent in the world at the present day (and of which all men have more or less), must be removed, and love to the LORD and love toward the neighbor must take their place. The whole life of man, his civil and moral life, must be regulated by a true, spiritual internal. It must be brought into order and subordination to the spiritual. The external life of the man of the New Church will be in many respects similar to the life of other men, but it will be prompted by different motives. He will perform uses like other men, but it will be more with a view to the common good. He will perform uses from a love of uses, and because the LORD commands it. And it is into this life that religion must descend and manifest itself. It must enter into our daily intercourse with men. Man must think well and will well; then his deeds will be good. A man's loves, in his old, unregenerate state, are directed to himself away from his fellow-man; but they must be changed, and thus become new. The former must pass away, and new ones must take their place. For the New Church is not simply a new organization, without any regard to the views and lives of men, but it is a body consisting of those who suffer themselves to be led by the LORD out of the former state and to be initiated into the new; or, in other words, who have rejected the false and perverted principles and doctrines of the Old Church and the evils connected with them, and who receive the pure and genuine truths revealed by the LORD for His New Church, and who regulate their external and internal life by them. Amen.
"THE SCIENCE OF CORRESPONDENCES." 1884
The Science of Correspondences Elucidated. The Key to the Heavenly and True Meaning of the Sacred Scriptures. By the Rev. Edward Madeley. Edited by his son. Revised and greatly enlarged by B. F. Barrett. (First American Edition. 742 pp. 8vo. Philadelphia: E. CLAXTON & Co., 1884.)
The above is the title of a work lately issued by the Swedenborg Publishing Association, but it is only half by the Rev. Madeley, Part H, 347 pp., being by several authors whose essays are here collected. Part I, after several introductory chapters, treats more particularly of the following subjects -wars, will and understanding, trinity, colors, numbers, music, animals, vegetables, minerals, sun, moon, stars, creation, deluge, sacrifices, gospels, and Apocalypse; then in the appendix at the close of the volume, the canon of Scripture for the New Church is given, with notes of great interest relating to the letter of the Word, Egyptian hieroglyphics, etc., while the whole of Madeley's work is crusted thickly with quotations from all sorts of writers. Part II includes an essay on "The Key of Knowledge," 96 pp., by the Rev. Thos. Goyder; three essays, 141 pp., by Robert Hindmarsh; a work by the Rev. B. F. Barrett, 13 pp., from the "Swedenborg Library," wherein the "Key" is applied to Rev. xxi.; an essay on "The Word and its Inspiration," by the Rev. O. Prescott Hiller; then several anonymous essays, in which the Science of Correspondence, is further "applied as a key." The volume has a complete index, referring to every passage of Scripture quoted. Let us examine first, Part I, which shows evidence of much reading. In the introduction it is addressed "to the public," "to remove some of the difficulties which, from want of a knowledge of this science, every one will encounter in first taking up a volume of Swedenborg's expositions." The Rev. Madeley says his work "is confined to the rudiments," and "for a complete development of the subject" he refers the reader "to the works of Swedenborg himself." But there is no statement of the fact that he gets his whole knowledge of the subject through Swedenborg alone; no statement of the mission of Swedenborg, how he was inspired by the LORD in Person to be the means of His Second Coming to men, in the unfolded Doctrines of the Word, giving us its internal sense, that by this, as the only "key," we may learn the correspondence of all things natural with things spiritual as their cause, and with the LORD as their end, if only we seek truth for the sake of truth, and shun evils as sin against the LORD. This would have given the work an unequivocal basis, while as it is we find no more prominence given to Swedenborg than to other writers, who are freely quoted, both to show reverence for the Word and to show the wonderful spread of infidelity and rejection of the Word in the first Christian Church. The servant of the LORD JESUS CHRIST is called "the, illustrious Swedenborg," his work "a discovery," and except in one quotation from himself he is not acknowledged as a revelator; while the Second Advent of the LORD is alluded to but once, and then vaguely, with no reference whatever to the Writings, in and by which it was made. On page 85 Madeley says: "Correspondences are universally understood . . and are equally obvious to all." If this is so, why was it necessary to reveal them at all? Moreover, that it is impossible to explain them to all we learn in the Arcana Coelestia, n. 10,355: "They who love Divine Truth for the sake of honors and gains as ends, avert themselves from the LORD to themselves and to the world; wherefore with them influx and illustration cannot be given." And in the same number we learn that the men of the First Christian Church are in this state, for "then a fourth Church commenced, which is called Christian. In this Church information concerning Heavenly things, or concerning the things which relate to eternal life, is effected solely by the Word, whereby man has influx and illustration; for the Word was written both by mere correspondences and by mere representatives, which signify Heavenly things, into which Heavenly things the angels of Heaven come when man reads the Word. Hence by the Word is effected the conjunction of Heaven with the Church, or of the angels of Heaven with the men of the Church, but only with those there who are in the good of love and of charity. But whereas the man of this Church has extinguished also this good, therefore neither can he be informed by any influx and by illustration - hence, only concerning some truths, which yet do not cohere with good. Hence these times are what are called iron; for iron denotes truth in the ultimate of order; but when truth is of such a quality, then it is such as is described in Daniel -'iron mixed with the clay of mud,' etc. -ii, 43." See, also, Conjugial Love, n. 79, for an account of the interior state of the men of this age. On page 674, in the Appendix, it is said that Swedenborg, from his communication with the spiritual world, "did not derive a knowledge of natural facts, but only of spiritual; wherefore we are as much at liberty to exercise a rational judgment upon it as if it . . . has never been noticed by him at all." Now, in the True Christian Religion, n. 846, we read: "THE LORD has been pleased at this day to reveal that . . . the sun in our world is pure fire; . . . and, moreover, concerning the INHABITANTS OF THE PLANETS and the EARTHS in the universe." See, also, D. L. W. 432. Are we at liberty to dispute these natural facts revealed to us by the LORD? The New Church Life in November, 1883, criticised the use of the word "key" in the title, and it was shown that the Writings never call this science a key," although in this book, p. 684, by a wrong translation, it is so called in a quotation from the Doctrine Concerning the Sacred Scripture, n. 24, where in the original the word or idea of key does not occur. Part II begins with an essay called the "Key of Knowledge," in which this phrase, in Luke xi, 52, is construed to mean the science of correspondences when yet Apocalypse Explained, n. 236, has the following in speaking of this verse: "They had taken away the key of knowledge; that is, by means of truths they could "have opened communication with heaven to those whom they taught." Now, as the science of correspondences "was wholly unknown to the Jews (A. C. 10,355), and was not revealed till the time of the Second Advent, this could not have been included in the truths meant. The Rev. Mr. Goyder outdoes the Rev. Mr. Madeley in the fear of mentioning the source of all his ideas, for he defers all mention or hint of any source of information beyond his own deductions from the Word and from the world, as represented by Sir Humphrey Davy and others, to the last of his ninety-six pages, where he says: "He, therefore, who desires to be further acquainted with these matters, is requested to read the Theological Writings of Emanuel Swedenborg. They will afford him information of the most instructive and delightful kind"! The essays by Robert Hindmarsh are the best, by far, in the whole volume, and should be republished alone, as they were, but singly, many years ago. They are written logically and systematically, giving for each subject the fullest references to Swedenborg and quotations from the Word, with the internal sense from Swedenborg. This is almost the only part of the volume ever likely or at all suitable to be used for future reference. In the essay by the Rev. O. P. Hiller, that writer commences in the best way possible, referring all his ideas to Swedenborg's works as their fountain; but alas! on p. 584 he denies emphatically the Divine inspiration of Swedenborg, saying that his works "are still human writings." Now, granting that Swedenborg was not verbally inspired, as were the amanuenses who wrote down the Word from Divine dictation, yet was his inspiration inferior to theirs, when we read (T. C. R. 779) that the "Second Coming of the LORD is effected by the instrumentality of a man, before whom He has manifested Himself in person and WHOM HE HAS FILLED WITH His SPIRIT"? Also, how can the inspiration of Swedenborg have been inferior to that of the prophets, when, according to Arcana Coelestia, n. 9372. "The Word in the internal sense, or such as it is in Heaven, is a degree above the Word in the external sense," and in each chapter of the Arcana, the exposition is headed, "The Internal Sense;" also Apocalypse Revealed, n. 957, says repeatedly, this book (Revelation) "is now opened BY THE LORD." In the rest of the essays, the "key" is "applied" to various passages of Scripture, apparently to show the "public" how they may translate the Bible into the internal sense, notwithstanding the caution conveyed in True Christian Religion, n. 230: "It is possible for a person to falsify the Word by some correspondences with which he is acquainted, when he connects them together and applies them to the confirmation of particular opinions originally fixed in his mind. Besides, the spiritual sense of the Word is not granted to any one except by the LORD only, and He guards it as He does the angelic heaven, which indeed is included in it." Also, in True Christian Religion, n. 231, we read: "Illustration comes from the LORD alone, and is afforded to those who love truths for truth's sake and apply them to the uses of life; none else can receive illustration from the Word." How idle it is to spread such a work as this before the public, who know nothing of spiritual things, may be further seen from the Arcana, n. 4044: "He who does not know what the spiritual is, but only what the natural, would suppose that such representations and thence correspondences were not possible, for he would say to himself, How can what is spiritual act upon what is material?" On the other hand, to the man of the New Church who desires to study correspondences that he may apply them to use, such a rambling work as this would be of no value; but, rather, he needs an index to the Writings like Le Boys de Guays' or Searle's, showing the Scripture passages alluded to and quoted in the Writings; also-one thoroughly exhaustive, like the forthcoming index or concordance by the Rev. J. F. Potts, of Glasgow; or an index to the Latin, like that of Beyer, the friend of Swedenborg. In Apocalypse Revealed, n. 566, we learn that no man "can see any doctrinal theological truth in the Word except from the LORD, because 'no man can receive anything except it be given him from heaven' (John iii, 27), . . . and because the LORD said that no one cometh to the Father but by Him (John xiv, 6)." Then, after describing the failure of those who did not approach the LORD, the same number goes on: "On the other hand, they who applied immediately to the LORD could see truths and explain them." How can we on earth apply immediately to the LORD? By studying His Divine Truth, in His Second Coming, which He made by means of Swedenborg, and by direct prayer to the LORD that He will help us shun the evil states that seek to come to us from hell. Therefore, let us give the public the minor works of the Second Advent, prepared especially for such distribution, and invite all to the public worship of the New Church; then we can say, "If ye will inquire, inquire ye."
WAIF. 1884
IV.
MR. ROSSE said nothing to Cousin Jane about what his friend had told him of Myra's parentage. He feared that if he told Miss Hawkins-which, by the way, was Cousin Jane's last name-there would be a scene, and he did not like scenes. He also had a suspicion that she would be for resorting to strong measures if any one claimed the child, and defying such claims. Miss Hawkins, though inwardly very affectionate and tenderhearted, was given to expressing herself with much freedom. The answer to his letter came very promptly. The writer, after stating in complaining terms that the acquisition of wealth, be it ever so small, seemed to make its possessor the prey of the impecunious, especially of relatives, said that it was true that he was the uncle of the Myra who had married a Frank Foster, and that he was willing to assume the care of her child even though she had no lawful claim on him. He could not agree to take her as one of his family, because children were a care and an annoyance in a household, but would assume what expense might be incurred in getting her into some asylum. "But," he added, in conclusion, "I may as well frankly state that I will consent to assume this expense only after the most positive proof that this child is my niece's daughter; I have no reason to doubt your honesty in this matter; at the same time, I feel it due to myself and family to carefully guard against all fraud." Mr. Rosse did not reply to this letter. He had written from a sense of duty only. Judging from what he had been told, he had not had much fear of the result; still, he was glad to know that henceforth no one would claim the child. A few years later he visited the place of Myra's birth, and learned that her uncle was a wealthy man, but one who lived in constant fear of poverty, though each year his possessions increased. but also learned that her father came of a wealthy family, that their wealth had been lost and the family had scattered no one in the town knew where. He had been the only one of the family to receive the New Church doctrines, and this had alienated him from his kin and his friends, for at that time the New Church was regarded with abhorrence in the town. This feeling had died out at the time of Mr. Rosse's visit; no one any longer cared what his neighbor believed or if he believed anything. If a man paid his debts and asked no favors, that was all that was required of him. The evening of the day that Mr. Rosse received the answer to his letter he was alone with Myra, Cousin Jane being out in the kitchen superintending Bridget and the "setting of the sponge" for to-morrow's baking. He had finished his evening paper and thrown it aside, and was watching Myra, who was seated in a little chair near him and very intently looking at a picturebook. After seeing the last picture in the book she closed it, and arising, went and put it on the book shelves. Returning, she said to him as she stood beside his armchair, "I think I'll go to bed, Uncle John." "Well, good-night, little one," he replied, kissing her; then, as she lingered a moment by his side, he said, "Myra, do you still say your prayers every night?" "Why, yes," she replied, looking at him with some wonder. "Doesn't everybody?" "No, not quite everybody." "But you do?" He did not want to tell her that he did not, so he hastily evaded the question by asking, "You pray to God to forgive you for the sake of His Son who died for us?" His religious belief, if he had any, was confined to a simple faith that the Bible was the Word of God, hence in his faith there was but one God. It was from the memory of preachings heard that this hasty question came. Her knowledge of doctrine was as limited as his, and her simple reply was, "No, I pray to our Father in Heaven. "Yes, of course, dear. But didn't they teach you in Sabbath schools and such places, that you must pray to God, the Father?" "I never went to Sunday school." "Who taught you your prayers?" "Mamma.' "Did not she tell you how -how" -here Mr. Rosse hesitated -"how God the Son came into the world and died for us, and that the Father will pardon all who believe that?" "No, sir; she told me that the LORD was our Father in heaven; she did not tell me of any other.- We couldn't have two Fathers in heaven, could we "No, that doesn't seem reasonable," he replied, thoughtfully. "That is the point they call a mystery, I believe, and if the preachers cannot understand it -how can I? Who was the LORD, Myra?" "He is our Father in heaven." "You mean that Jesus Christ, whom the Bible tells about, is our Father in heaven?" "Yes. Mamma never told me that there was another Father, and she knew ever so much about heaven." "Strange that the preachers should get things so mixed," mused he. "There is no mystery about it, after all. He who was in the world once, Christ, who was crucified, is God Himself. I'm glad to know that." This was said aloud, but not to the child. "But, Myra, how could your mother know anything about heaven?" "I don't know, but she did." "What did she tell you about it?" "She said that if we did not do anything that was bad and evil we would go to heaven, and that it was a beautiful place, where we would live in splendid houses, with trees and flowers and lovely things around them." "Didn't she say that we must wait until the last great day, when the dead should arise and be judged, before we could go to heaven?" Myra's blue eyes opened wide as she looked at him and shook her head. "Queer that I never heard of these things before, but then I never went to church much; still, the regimental chaplains ought to have said something about it. Myra, how can there be houses and trees and flowers in heaven?" "I don't know; but there are, and prettier than any in this world." "But heaven isn't the place for such things." "Isn't it?" she replied, in a tone of such dismay that he drew her closer to him and hastily replied, "Never mind; I don't know anything about it, and I am sure your mother was right. Tell me, where did she learn all these things?" "I think she read about them." "Where?" "In the Writings." "What writings?" Myra had recourse to her old but honest answer, "I don't know." "Didn't you go to church?" "Yes, mamma said I was in church once when I was a baby and was baptized, and she said that I must never forget that I was a New Church girl." "Seems like a good thing to be," he said. "Don't you remember going to church before -when you lived with your mother?" "No, sir. "You never tell me anything about your father. Do you remember him?" "Just a little wee bit. We lived way out where there wasn't any trees, and one day it looked like the whole world was afire, and papa wrapped me up, there was so much smoke I could hardly see anything, and carried me away. Then we lived in another place where there were a few little houses, and pretty soon papa went to heaven." "Yes?" "Well, mamma and I lived there by ourselves a long time, till one day some men come and took everything we had, because we had no money to pay them with, mamma said; and then we went away-a long way-till we came to that place where mamma left me to go to papa; and then you took me." "Yes," said he, slowly. "Before you came I felt so lonely and sick that I cried all the time till the lady in that house shook me and said that if I didn't quit she would make me go away. Then I felt like -" a shudder went through her slight form at the recollection of her feelings at that time, but her vocabulary could not furnish words to express-it. She lingered by his side for awhile longer, as though these recollections made her loth to leave him, and then, with another good-night kiss, went to her room. Left alone, his mind first dwelt on the story of that young husband and wife that he had heard dimly outlined; then it reverted to their religious belief. - What a singular faith it was! -what a fascinating faith it was! -what a glorious faith, if true! If true. But the doubt somehow had little force. The child believed implicitly, and, unknown to himself, her childish faith held doubts at bay. When Miss Hawkins came in and had taken up her knitting, he asked her: "Cousin Jane, do you know what the New Church is?" "Yes," she replied; "they call it St. Paul's. Dr. Robinson's congregation is building it, though I think that their old church is plenty good enough. But then people go in for style nowadays." "No, no. I don't mean the new church they are putting up around the corner, but the New Church, you know." "But I don't know. What other new church is there in this neighborhood?" "I don't mean a new building, but a Church -a denomination calling themselves the New Church." "New Church? New Church?" said Miss Hawkins. "Do you mean the Swedenborgians?" "Yes, that's the sect. Do you know anything about them?" Very few people like to confess ignorance. If a question is asked them on a subject of which their knowledge is of the vaguest kind, they prefer giving any answer than a truthful "I don't know." Miss Hawkins had this common failing, so she replied: "Oh! yes. I know all about them." "Well?" "They are a crazy kind of people, who believe that they will do in heaven just what they do in this world. I'm sure I don't see what comfort they can take in such a belief; for I know I don't want to toil and moil in heaven as I have had to do here." "No?" "No, I do not. Then they believe that those who have died do not go away, but remain somewheres near this world; and I have heard-but I cannot speak positively on this point," said she, with candor-"that when a member of a family dies, they set a plate for him at the table." "But what is their faith? and wherein does it differ from that of the other denominations?" "Why, man, haven't I just told you?" Mr. Rosse stroked his mustache to conceal a smile, and then said: "So you don't want to have anything to do when you get to heaven?" "Indeed I do not. A nice place heaven would be if people had to work!" "Then, I suppose, you do not believe that people there live in houses, with trees and flowers and that sort of thing about them?" "What a ridiculous question! How could such things be in heaven?" "What do you expect to do when you get there?" Miss Hawkins knit on for some moments in silence, and then replied: "If such a sinner as I feel myself to be is so fortunate as to get there, I expect to wear a white robe and a golden crown, and pass my time in thanksgiving over my salvation." "But wouldn't it be rather tiresome to pass even a year in steady giving of thanks?" Her reply was a reproachful look and a sigh. Mr. Rosse continued in a meditative tone: "What puzzles me is to know where the stuff comes from to make the robes, and also where the sold. And then I suppose that occasionally you would want to change your robes, and you know that then a house would be very convenient." Miss Hawkins did not reply, though her knitting seemed to be unduly severe. "And then if the robe wanted laundrying at any time, who would do it if no one did any work. From all accounts it wouldn't do to send them down below, you know, for they would be rendered useless by the fire there. Another puzzle to me is, what you will stand on. If there is ground, why not houses and trees? if no ground, the whole thing would seem to be rather unstable. True, it is said by some that there are wings there, but you know, Cousin Jane, that if you have wings you must grow feathers, or else have wings like a bat, which is unpleasant; and somehow it seems out of place for a good woman like you to grow feathers; besides, would it not be very hard work to have to fly forever and never have a chance to alight and have a rest?" "Your language is shocking and scandalous," broke out Miss Hawkins. "Why is it?" "Because it is there now!" and her fingers trembled so that she dropped several stitches in her in Like a prudent man, he concluded to say no more on the subject of heaven, so after a discreet pause he mildly asked, "Do you know any of the New Church people?" "Yes, indeed," replied Miss Hawkins, eagerly. "Mabel Cassel belongs to that Church, and she is the sweetest girl I know." "Mabel Cassel-Cassel?" said Mr. Rosse, slowly, as though trying to recall a name. "Is she crazy?" "John!" exclaimed Miss Hawkins, emphatically, "I will not permit such talk. A year ago when I was took so bad with the rheumatiz didn't Mabel come down here nearly every day to help and comfort me? And now you call the dear girl crazy!" "Why, Cousin Jane, I did not call her crazy." "You did, you know you did." "But don't you remember that you said that all New Church-" "Now, John, you had better not say anything more; for some day you may meet Mabel, and then you will be sorry that you have said what you have already said." "Perhaps I had," replied he, laughing. Cassel-Cassel? Where have I heard that name? I have it, at last!" he exclaimed -"On the cars the day after I found Myra. She wears glasses, and -and, well, she wears glasses, doesn't she?" "Yes, she wears glasses, but you needn't throw that at her as a fault," replied Miss Hawkins, still ruffled. "If my Miss Cassel is your Miss Cassel, Cousin Jane, she hasn't a fault. I have a grateful remembrance of her." "Why, John," said Miss Hawkins, in a very animated manner, "I do believe you are the handsome gentleman with the little beggar child that Mabel talked so much about when she came home from her Western trip with her father a month ago. She couldn't remember his name, but she described him to me in the funniest manner. As he stood in the wash-room of the car with his sleeves rolled up, she said that he looked as helpless as the child did. Was it really you and Myra?" "Yes, I was that 'handsome gentleman,'" replied he. Very composedly she resumed her knitting and said: "It is quite a strange coincidence, but it is stranger still that I did not think of you and Myra sooner, for Mabel spoke of the child quite often the first week after she came home. I can only account for it by the fact that she wears glasses, and when she saw you they must have been a little dusty, so that she could not see clearly, and hence used that adjective which misled me." "Now, Cousin Jane, it is too bad for you to spoil the only compliment I ever received on my personal appearance." Miss Hawkins smiled serenely, and felt that she had paid him for some things he had said previously. "Does Miss Mabel live far from here?" he asked. "No; about half a dozen squares. She went away again about three weeks ago, but I guess she must be home by this time." "I believe I will take Myra with me and call on the Cassels in a day or two." "I wish you would, for I know that Mabel would be delighted to see the child again. Besides, she has several younger sisters who will be good playmates for Myra." "That is a capital idea." "Yes; and then there are a whole lot of other children with whom she can get acquainted through them." "Who are they?" "Oh! they all go to the same church, but I can assure you, John, they are just the kind of children I would like Myra to get acquainted with. Alice Randolph is a little older, but she is a dear girl, and Ethel Wright let me see, she is too young, still, she is such a cute little thing. The Rawlins family have no girls, but a lot of boys, who go with the boys' of the other families I have mentioned. George, the oldest, is a man now, and a handsome one." "Even when seen through glasses?" "Yes, or without glasses, either. I remember that I often used to feel like boxing his ears, when he was a boy, for his pranks. I told him so the other day, and he said that I had better do it right away, for when his beard grew a little stronger it wouldn't be dignified for him to be boxed -the scamp!" "The crazy people seem to be favorites of yours. "John, if you insist on calling them crazy, I am surprised that you want to take Myra to get acquainted with them." "Never mind, Cousin Jane, we won't say any more on that point. And now I've got something to tell you." "Do let me hear it!" "Our little Myra is a New Church girl." "You don't say so! isn't that splendid!" "I hope it is; and one of the reasons I want to call on the Cassels for is to learn something about that Church, because if there is nothing bad about it, it is our duty to bring up Myra in the faith of her parents." [TO BE CONTINUED.]
ENGLISH CONFERENCE. 1884
THE seventy-seventh session of the English Conference met this year in the New Jerusalem Church, Wretham Road, Birmingham. This church is an elegant building and has recently been re-decorated in part and now possesses the best chancel in the New Church in Great Britain. The Conference was opened on Monday evening, August 11th, by the retiring President, the Rev. Dr. Bayley, who conducted a short religious service. The signing of the roll was the principal business of the evening. The first evening of Conference is always made a great time of reunion and of social intercourse. The real business of Conference commenced on the Tuesday morning after the opening religious service. The Rev. J. Presland, of London, was unanimously elected President, and the Rev. Dr. Bayley Vice-President. The Rev. Eli Whitehead was reelected Secretary. There being several distinguished visitors from America present, it was resolved by a rising vote to accord a hearty welcome to the Rev. J. Reed and the Rev. W. H . Hinkley, as Convention Representatives, and to the Rev. W. H. Benade, Mr. J. Pitcairn, and Dr. John Ellis. This vote was acknowledged by the, three ministers mentioned. In his report the retiring President spoke of the increase the New Church had made in its first century, and the fair prospects before it as it commences the second century. He referred to the universality of the principles of the Church and to the spirit of charity which was inculcated in every page of the Heavenly Doctrines. During the year his attention had been called to the formation of a new college as the New Church Educational Institute, which had been incorporated by the Board of Trade. He believed this effort called for no action on their p art, as it would doubtless be judged by its fruits, and if they were good, it would stand; and if they were not useful, it would fail. He referred in a feeling manner to the removal from earth of the Rev. W. Ray and Mr. S. Henshall. The Conference then received and accepted a hearty invitation from the Society at Derby to hold its session there next year. The Rev. W. Westall was nominated as President for next year, and the Rev. G. L. Allbrett was elected to preach the Conference Sermon at Derby. Various reports were received, and shortly after noon the Conference adjourned, that it might resolve itself into various committees on different matters. In the evening the Rev. Dr. R. L. Tafel preached the Conference Sermon to a good audience. He took for his text Zechariah viii, 7 -13, and in a most eloquent manner presented the great truths of his subject. The arches of that church have doubtless seldom re-echoed to such teaching; but the greatest attention was given, and no one was found to deny the teaching given. The whole burden of the sermon was to show that the true Church of the LORD was a city of truth, and that only so far as we abide in the truth can we minister to the Church's welfare. It was a telling rebuke of that prevalent desire to accommodate and to please men so much cherished by the ministers of the present day, and in great boldness it declared that they only were true Jews who accepted loyally the truths of the Word as revealed in the Writings of the Second Advent. At the close of the sermon the Sacrament of the Holy Supper was administered by the Rev. Messrs. J. Bayley, J. Presland, R. Storry, and R. R. Rodgers; and we regret to add that the unholy mixture of fermented and unfermented wine was used in this celebration. The communicants were divided into two classes, one of which received fermented and the other unfermented wine. Several abstained from partaking of this Sacrament, as they could not sanction this degradation of the holy rite -this unwarrantable preference for man's opinions before the plain teachings of revealed truth. On Wednesday morning the Conference was opened by the President, and one of the first matters of consideration was the "Colonial and Foreign Missions." Under this head the Church in Sweden was considered. The Rev. W. H. Hinkley, who had just returned from a visit to Stockholm, was asked to address the Conference on this subject. He said that in America the desire was cherished of erecting a Temple on the very site of Swedenborg's house, but that was found to be impracticable. In conjunction with the Rev. Mr. Boyesen, with whom he stayed, he had fixed upon a site which he thought would prove to be a most desirable one, and he believed there would not be much difficulty in obtaining it at once, and thus save considerable expense, as the land was sure to increase in value. The cost would be about five thousand five hundred and fifty-five pounds. It was most desirable that a place of worship should be procured for Sweden, as until that was done the Church would not be recognized by the State, and they were compelled to be married and confirmed according to the commonly received religion. The Rev. J. Reed said that in addition to the practical observations of his very practical brother, Mr. Hinkley, he thought that sentiment should also be allowed a voice in this matter. He thought it was a noble idea that the 'Universal New Church should combine to erect a Church in Swedenborg's native town, not only as a centre for the diffusion of the new light, but also as a beautiful act of poetic justice to the memory of the old man who toiled so long alone in his work. The Rev. Dr. Bayley proposed and the Rev. Dr. Tafel seconded a resolution recommending the scheme to the favorable consideration of Conference. Some considerable discussion arose upon the question of printing the questions set at the Examination of Theological Students, and it was ultimately decided to ask the Council of New Church College to print them in its report. A committee was appointed to prepare a list of tunes suitable for the hymns used in the Church. Mr. H. T. W. Elliott was elected one of the Trustees of Conference. In the evening a Conversation was held in the Town Hall. This large building was tastefully decorated with palms and flowers, and an orchestral band performed a selection of music during the evening. Mr. John Bragg, of Birmingham, exhibited in a side room a number of letters to and by Swedenborg, and some early documents of the Church. A lexicon, Greek and Latin, which contains the autographs of Swedenborg and his father, was shown. In the corridors experiments in physics were carried on, and a number of first-class microscopes were shown. After all the friends had assembled and exchanged salutations, the Rev. R. R. Rodgers made a speech from the platform, in which he dwelt upon the great uses of social influence, and gave a hearty welcome to the Conference and to so many friends from America. He then called upon the Rev. W. H. Hinkley, who expressed his pleasure at being present. As Secretary of the American Convention he had often read official communications from the English brethren, but he was now glad to make his acquaintance with them real and tangible. After listening to the pleasant little speech of Mr. Hinkley, a surprise was in store for us when, in answer to Mr. Rodgers' request, Dr. Ellis, of New York, came forward to speak. Not waiting to express his pleasure at being with us, he at once launched into a speech conspicuous alike for bad taste and inaccuracy. He thought the clergy had too much their own way in our Conference, and that the voice of the laity was not heard as frequently as it should be. The clergy had never been the reformers of the world, but had always lagged behind in the march of progress. Moses was not a clergyman; John the Baptist was not a clergyman; Wilberforce was not a clergyman. Clergymen do not receive new Truths, and the laity have to lead them into new Truths. Swedenborg was not a clergyman. The world was full of evil. Multitudes die daily from vice and evil, and we of the New Church do nothing to stay the downward torrent. Helpless babies die by thousands through the evils of the age. And so, in this sweet, disjointed strain, but with no sweet countenance, the Doctor continued, to the amusement of some and to the pity of others. None failed to see that the speaker was a man of one idea, or rather crotchet, and that this clouded his perception of the truth; but, strange to say, some holding prominent positions in the Church were found ready to applaud, from courtesy, a speech which they condemned as devoid of truth. The tone of the meeting, however, was restored by the pleasant and delightful speech of the Rev. J. Reed, who followed. He contented himself in reference to the speech of Dr. Ellis by saying if the world was so wicked as the Doctor had described, and if the ministers did so little to stay the mortality of the little ones, what could be said for the doctors? He dwelt on the kinship existing between Americans and Englishmen. Their history for three hundred years had been the same, and their mental habits were very similar. He had much enjoyed his visit to Europe, and he thanked them heartily for the splendid reception they had given him and his brethren from across the Atlantic. Dancing was commenced about ten o'clock and continued until the close of the evening. On Thursday the Conference commenced its business with the consideration of the Council's Report. Examining Boards were appointed, and it was resolved to print the Creed in future editions of the Liturgy. Mr. R. Gunton was re-elected National Missionary. The Council and Joint Committee of New Church College were elected, and much time was occupied in considering the best means of administering the Augmentation Fund, a Fund raised for increasing the salaries of poorly paid ministers. In the even in a lecture was given in the Church on Church Music, by Mr. J. Bragg. This was in place of the usual large Conference public meeting, when chosen men speak on leading doctrinal subjects. This change was doubtless more congenial to Birmingham and was well carried out, but we would hope that it will not be made a precedent for doing away with a meeting which in the past has performed great uses. The Conference resumed its work on Friday morning with the election of the various local branches of the National Missionary Committee. The subject of the Local Scripture Examinations, in connection with the Sunday schools, was considered and heartily approved of, the sum of seventy-five pounds being voted toward the expenses incurred. The New Church Magazine was discussed and a unanimous expression given that it should be more open to receive contributions from the different schools of thought in the Church. A long list of volunteer contributions obtained by Mr. Broadfield was presented. The Rev. R. Storrey was reappointed Editor. The Address from the American Convention was read by the Rev. James Reed, and the President was directed to reply to its gracious and kind message. Two new Societies were taken into connection with Conference. Four Licenses were granted to Leaders. The two students-Messrs. Acton and Hyatt-were readopted. The usual pensions were granted. Mr. R. Grunton was reappointed Treasurer. The question of extending the time given to students for training from two to four years was handed to a small committee for consideration. A proposition desiring to abolish the need of Licensing a Leader to administer the Sacraments gave rise to much discussion. The proposer contended that any man who was considered good enough to teach the Word to his fellow-worshipers was equal to administer the Holy Supper to them. This view found many supporters, two ministers being among the number, one of whom unblushingly, and with apparent pride, remarked that his children had been baptized by one of his laymen. The Rev. W. H. Hinkley said that no Society in America would accept the Sacrament from the hands of a layman. The Rev. J. F. Potts remarked that history was in favor of the Sacraments being administered by ordained men. Those Societies which had degraded the Sacraments always had the poorest attendances at the rite. He appealed to the Word and to the Writings, and these did not sanction the administration by those unordained. Upon a division, twenty-five voted for and forty against the resolution. Had the question of Ordination been mentioned in the resolution, others besides Mr. Potts would have enforced the teachings of the Word and the Writings, but these cannot be produced in support of the system of Licensing. In the evening of this day the members of Conference, with their hosts and hostesses, were invited to a Garden Party at Hamstead. The invitation was given by Mr. and Mrs. J. H. Wilkinson and Mr. and Mrs. G. H. Johnstone. The extensive grounds of these friends are very picturesque and well arranged. A large lake also added much to the beauty of the scene. A large marquee was erected, in which refreshments were plentifully supplied. After dusk a series of very fine fireworks of every description were let off, to the great pleasure and admiration of all present. It was a delightful gathering, and at the close prolonged cheering showed the hosts and hostesses how much their magnificent efforts were appreciated. On Saturday the Conference was mainly occupied with the consideration of rules, which, as usual, proved to be very dry and uninteresting. In the afternoon several friends went to Warwick, to Kenilworth, and to Stratford-upon-Avon, where they entered the birthplace of the immortal Shakespeare and the cottage of Ann Hathaway, who became his wife. Many ministers and friends remained over Sunday in Birmingham, and the sermons were preached in the morning by the Rev. W. H. Hinkley and in the evening by the Rev. James Reed.
SUNRISINGS. 1884
COME and sit down beside me at this open window, this summer morning, just before the daybreak. You look out on to Nature, as a New Churchman should, to the east and to the south. In one direction you can see across the loveliest valley in the world, a long range of foot-hills, dim and indistinct in the early morning. Behind them, at a distance of half a mile or so, rise up the mountains, all jagged and rough and broken, a genuine sierra of peaks and canons. But you cannot see those tall piles of rocks; you can only believe that they are there. The valley between the hills and the mountains is just now filled with a dense mist, which curls and twists itself like the genius of the Arabian Nights trying to draw himself from under the bondage of the Seal of Solomon, but still cannot free itself from the earth to which it clings. In that direction, toward the east, all now is cold looking and gray, for as yet we have not the dawn itself but only its promise. Off to the right, toward the south, stretches the expanse of the ocean, bounded only, in the direction in which we look out of the window, by another continent, almost our antipodes. As we try to see the water so deeply blue, and the wild, romantic-looking islands which stud the horizon, we have nothing before us but a covering of white mist, lying nearly on the face of the waters. Yet we know that the sea is there, for at a mile's distance we can hear, so calm and still is this daybreak, the thud of the long swell as it rolls in, with its mighty diapason of praise to Him whose is the sea, and to the LORD who made it. But as yet the sea as the land, the south as the east, is dark and dim; we must know without seeing. But what a change is taking place! Look over the hills again. Do you not see how the top of that peak, which they say is three thousand feet above the tide level, seems to peep out of that thick gray cloud? Yes, and on its summit there is a spot of light, as though this solid old mountain top was the crater of a volcano whose furnace fires had just been kindled. And see that tremulous glow which bursts out on the sky, mark the clouds lifting, and, like the cherubic fires of Ezekiel's vision, self-involving. So with the sea: away out on the ocean the mist seems rolling itself up into a vast ball, and, as it were, licking itself up with misty tongues. And there is the high hill some twenty miles out at sea; there is its smooth, rounded summit rising up far above that bank of cloud so lately hiding it. Why all this kaleidoscopic change? Wait a moment and you will see. There it is-it is the Sun! See how like a ball of living fire it shoots up above the horizon; not slowly creeping up on a low angle, but, as is its custom in southern latitudes, coming up as though at right angles to the surface. The small segment of light which first appeared over the mountain to p has widened, and now -now-in full splendor, in the glory of the LORD, which it represents, the full circle of light is beaming on us. We seem to see each individual ray as it comes directly to us; we see the mist vanishing, and the light is come. Nature wakes up the leaves of the trees rustle, the birds begin to sing, the sky has become clear, the air is bright and warm, the blue waves are seen, life has come to the world -for the Sun has risen! What a call is this to praise!
The heavens declare the glory of God, And the work of His hands the expanse; Day to day will utter speech, Even as night to night will tell wisdom; There is no speech and there are no words When their voice is silent: In them hath He set a tent for the sun, And it is as a bridegroom coming from his tent, Who as a mighty one will rejoice in running the way. From the end of the heavens is his out-going, And his course is unto their boundaries, And nothing is hidden from its heat.
Look again at the spreading, all-embracing light streaming from this risen sun. Seethe coming of this splendor from the heavens to the earth -from the sun to the waiting soil -turning cold into genial warmth, dampness into crispness, darkness into day. Seeing all this, feeling it, rejoicing in it, now we appreciate the closing words of the LORD'S Prayer, "Thine is the kingdom, and the power, and the glory for the ages!" Thanks be to the LORD who gave us this prayer, that no revision has robbed us of this doxology! Thanks to Him who has taught us what that sun is, and has enabled us to see Him as the Sun, as our Sun -as the sole Light Giver, the Dawn Bringer. How fitly He is thus represented! And hence His rising on our souls is typified by this coming of the day. Now, when He appears as the LORD JESUS CHRIST, JEHOVAH GOD, the Divine-Human, all those dark mists vanish, how far off we can see the gilding of the mountain tops; how we know, not by faith only, but by sight also, that the house of the LORD is established on those high hills, and that every holy aspiration, every thought of love to Him whence is our spiritual Sun, becomes, through this Sunrising, a Mount of Transfiguration to our temptation-tried hearts. What though we see in ourselves so much that is dark and dreary -so much of self-enwrapping of the soul in gloom and weariness? Let us look out on the soul's window - out of the window facing the east, to the hills of hope and faith; thus only can we catch the beams of day. And hence this Glory comes over us. Now when we thus see the Mighty Angel who stands in the Sun, we, in love and hope, and trust and joy, can say with the seraphim who touch our lips with the burning coal from the altar:
"Holy! Holy! Holy! JEHOVAH of hosts, His glory is the fullness of all the earth!"
And then to think how that glory is ours! -not only will be, but is. Just as we rejoice in the inspiration of the rising Sun, so we can draw from the Sun of the spiritual world all the light and warmth we need, and call it ours! And what lessons can the New Church draw from these Sunrisings? What need we care for the darkness, for the mists? Then earthly joys are all in vain to keep back that flood of light which pours into this eastern window; how much more, impotent will all the damp, cheerless self-derived intelligence, so prevalent among many calling themselves New Churchmen, prove to hinder the Sun of the Church's soul from rising! Only let us be faithful. Let us not only think, but know, that the New Church is the Holy City coming down from heaven to earth; that the LORD is the King of that city; that He is that Sun which shows no sunset. All may look dark; be it so. Do we not know that the Sun will rise? Are we not sure of this? What though we see not the light but only the preceding gloom? Blessed are those who, having seen, have not believed.
We have expected JEHOVAH, Our souls have expected, And for His Word have we hoped, Our souls have hoped for the LORD More than the watchers for the morning; Who watch for the morning, Weeping may rest with us for the night, But joy cometh in the morning.
UNIVERSAL TRUTH. 1884
THE Eagle and His friend the Other Bird met recently and had a chat. The latter had much to say of a wonderful new truth he had recently learned -twice two is four and the like. The new truth was the truth of figures. He explained and illustrated it at great length - and then grew enthusiastic. "Aside from the wonderful accuracy and beauty of this system, there is another and grander view of it; it is true on this tree-top; it is true in yonder peaceful valley, and on those distant, cloud-capped mountains. It is true whether beneath the burning equatorial sun or in the frozen darkness of an Arctic winter. Ay! more, it is true to the utmost confines of space and beyond. It is Universal truth!" "Seems to cover the ground pretty thoroughly," replied the Eagle. "By the way, will you mention to me a truth that is not universal in the same way?" The Other Bird whetted his beak on the limb, and then replied: "Just at this moment I cannot call any to mind."
RELATION OF THE CLERGY TO THE LAITY. JOHN WHITEHEAD 1884
VI.
IN our articles we have treated of the functions of the clergy in the Church, and we have shown that the clergy are governors in things ecclesiastical; that to them belongs the administration of these things, thus of the Divine Law and Worship. In the Writings we find no warrant for the idea held by some that laymen can minister these things. Matters ecclesiastical must be administered by a Priest; if otherwise, disorder enters. But the question arises, has a layman no part or function in the affairs of the Church and in its government? If we take the strict definition of things ecclesiastical as given in the Writings, we must answer that laymen have no part whatever in the administration of these things, for in these Writings this duty is given to Priests and it cannot be delegated by them to others who are not Priests without disorder ensuing. But right here we must be careful to observe the definition given in these Writings of ecclesiastical affairs, otherwise we may arrive at very false conclusions in carrying out the doctrine. By reference to our previous articles it will be found that the Writings define ecclesiastical affairs as "the things of heaven among men." Thus the things which the Priests are to govern and administer relate to the Word and Doctrine, preaching, teaching, administering the sacraments, ordinances, and rites of the Church, leading in public worship, etc. In the administration of these things the layman does not eater, and were the Church so organized that only these spiritual things needed attention, no laymen would administer any of its affairs. The Church assemblies, officers, committees, administrators, etc., would be composed entirely of Priests. Such appears to be the case in Heaven, where all such affairs are entirely controlled by the Priests; but we must remember that there all the temples, houses, and clothing are given gratis by the LORD; but in this world they are given through men. This different condition in the natural world produces a different condition of the Church and requires means and instrumentalities unknown in the Heavens. The Church, in order to perform its work of saving men, requires the labor and industry of men set aside to perform that use. They must make this the business of their lives, and therefore they cannot earn a living in other pursuits. They must have food, clothing, and shelter. There must also be temples, schools, colleges, etc. In Heaven such things are produced by the LORD without the mediation of angels, but on earth the Priests cannot provide themselves with such things; they must be provided by laymen, who obtain the means by their daily business. This is a fact which cannot be disputed that the material and financial means to carry on the work of the Church must be provided by the laity. Now the question arises, Does this fact entitle the laymen to any voice or representation in the government of the Church? In the government of its ecclesiastical affairs we have already answered, No. Now the question recurs, Ought the laity to have any representation in the management of the financial and business affairs of the Church? If (as some do) we carried the definition of ecclesiastical affairs so far as to include all the affairs of the Church, spiritual, social, and business, then we should be compelled to affirm that, as the administration of ecclesiastical affairs is given to the clergy, no layman could administer any of its affairs, and therefore laymen would be excluded from the assemblies, the committees, the government and administration of the various affairs in the general bodies and in the particular societies of the Church. The clergy in such case would have entire charge and control of the ecclesiastical and business affairs of the Church, as is the case in the Roman Catholic Church and as was the case in the Jewish Church. Under the assumption that all things of the Church are ecclesiastical and come under the category of things which the Priests are to administer, there is no place and can be no place for laymen to fill in the administration even of the business affairs of the Church. Thus they would be disqualified from serving as delegates to the general bodies, as counselors, advisors, committeemen, presidents, secretaries, treasurers, or from holding any office of any kind whatever. This position must be true, or the assumption that the definition of ecclesiastical affairs as applied to the business of the Church must be false; there can be no intermediate position. From a careful survey of all the passages we can find in the Writings, we invariably notice that in defining a Priest's duties they are always of a spiritual and not of a civil and business nature. Therefore from these passages no conclusion can be drawn that laymen are excluded from administering the business affairs of the Church, but we can draw the conclusion that they cannot administer the things of the Divine Law and Worship. Moreover, we do find a few things which indicate that laymen can find a place in Church work, viz.: in the administration of its business affairs. The methods by which the funds for Church uses are raised will vary, and therefore the government of the business affairs of the Church will be various. In countries where Church and State are united the money for Church uses may be raised by taxation and be distributed by the civil government, but where Church and State are separate the money must be raised by voluntary contribution. In the Writings there are few references to this branch of our subject, but still we may learn something from a careful study of these. In the True Christian Religion, n. 430 we are taught:
"The public dues of charity are especially tribute and taxes, which ought not to be confounded with what is due from office. They who are spiritual pay these with one disposition of heart, and they who are merely natural with another. The spiritual say them from good will because they are collected for the preservation of their country and for its protection and that of the Church, also for the administration of government by officials and rulers, to whom salaries and stipends are to be paid out of the public treasury. Wherefore they to whom their country and also the Church are the neighbor, pay them with a spontaneous and favorable will, and regard it as iniquitous to deceive and to prevent their collection. But they to whom their country and the Church are not the neighbor pay them with a reluctant and repugnant will, and at every opportunity they defraud and pilfer; for with them their own house and their own flesh are the neighbor." -T. C. R. 430.
This passage is treating of the provision for the support of the civil government and the Church in countries where Church and State are united and where the Church is supported out of the revenues of the State. It is also apparent that laymen collect and administer these revenues, and the passage evidently approves of such lay administration. Where Church and State are, united, laymen devise methods of collecting revenue, assess taxes, provide for their collection, and determine the mode of their expenditure. In the above passage these lay functions as applied to the administering of things for the use of the Church are evidently approved. These powers may be given to laymen where Church and State are not united, so that in the New Church, as at present constituted, laymen may take part in the administration of its business affairs. As they cannot assess taxes, they must meet together and organize, in order that by some concerted action they may provide the necessary means for the external existence of the Church in the world. In the True Christian Religion, n. 103, treating of the right subordination of the three loves, the love of heaven, the love of the world, and the love of self, it is said:
"When the love of Heaven makes the head, the love of the world the breast with the belly, and the love of self the feet with the soles of the feet, then man is in a perfect state according to creation since the two inferior loves are then subservient to the highest, as the body and all its parts to the head. When, therefore, the love of Heaven makes the head, it then inflows into the love of the world, which is principally the love of riches, and by these it does uses; and mediately through this into the love of self which is principally the love of dignities, and by these it does uses; so those three loves breathe uses from the influx of one into another. Who does not comprehend that when man from spiritual love, which is from the LORD, and is what is meant by the love of Heaven, wills to do uses, the natural man does them by his riches and by his other goods, and the sensual man in his own function, and that it is his honor to produce them? Who also does not comprehend that all the works which a man does with his body are done according to the state of his mind in the head, and that if the mind is in the love of uses, the body by means of its members effects them? And this is done because the will and the understanding in their principles are in the head, and in their derivatives in the body, like will in the deeds and thought in the speech; and comparatively as the prolific principle of the seed is in the whole and every part of a tree, by which it produces fruits, which are its uses.... No man of sound reason can condemn riches, for they are in the body of the community like the blood in man; nor can he condemn the honors annexed to offices and functions, for they are the hands of a king and the pillars of society, provided their natural and sensual loves are subordinate to spiritual love." -T. C. R. 403.
This passage contains several things bearing on our question. It describes the relation of the head to the body and it places the administration of riches in the body, comparing it with the heart-function in man. Now, the relation of clergy and laity is like the relation of the head to the body; for the clergy are the means by which the LORD provides for the existence of Divine things among the people. The clergy perform to the body of the people the head-function, whilst the body receives influx from them. The body of laymen in a rational Church also have the capacity of receiving, as of themselves, and they exercise their freedom and rationality in considering what is taught by the clergy; for every man possesses the three degrees of mind, and he also has a Priestly function in this that he can receive of the Priest and in freedom apply what he receives to his own life. If this were not the case, the laity would be mere machines and the Priesthood useless. Again: the laity are the body, and the body receives the influx and acts as of itself; for in the body there are derivatives from the head into which it flows and impels the body to act in correspondence with itself. We observed that the blood is compared with riches; the impulsion of the blood is a heart-function and is in the body. Riches are of the love of the world and laymen possess them because they are in the love of the world, and if this love is subordinate to the love of Heaven, which they possess as well as the clergy, they are in the heart-function in the Church and can administer its riches. In regard to the relation of the administration of the ecclesiastical and business affairs of the Church, the ecclesiastical must be regarded as the head and the business affairs as the body, and therefore subordinate to the head. The business affairs are to promote the ecclesiastical and must be administered in correspondence therewith; but the relation of one to the other must be regulated by the laws of influx and reception; but these laws do not prohibit, but rather require, a large degree of what may be called independent action. The functions of clergy and laity are very distinct; there is a discreet degree between them; they require distinct organs for their proper performance, and the Church will, no doubt, grow as these things are understood and acted on. We must remember that subordination in this sense does not necessitate an officious meddling from the higher in particulars; for we are told that the angels of a superior Heaven are not allowed to look down into an inferior Heaven and speak with any one there, except with the loss of their wisdom. It would be similar in the Church if the clergy should devote their time and attention to financial and business problems. They would be out of the sphere of their use, their superior wisdom would be lost, and they would possess no wisdom in the lover plane. We have yet much to learn in the way of each one minding his own business, and the first step to be taken is to learn the limits of our business and confine our activities to those limits. JOHN WHITEHEAD.
OHIO ASSOCIATION 1884
THE Thirty-first Meeting of the Ohio Association was held at Middleport, Ohio, September 19th, 20th, and 21st, in the Temple of the Pomeroy and Middleport Society. The meeting was formally opened by Rev. John Goddard, president, and a recess was then taken for worship. But few from other parts of the Association were in attendance. Of the clergy, Revs. John Goddard, O. L. Barler, and P. B. Cabell, and Messrs. T. A. Plants and John M. Hibbard, were present. The address of Mr. Goddard, president, was on Tithing or Giving to the Church. This was a clear and forcible exposition of the subject and convincing to most of his hearers. It will appear shortly in the New Jerusalem Messenger, and it is therefore unnecessary to present an outline of it here. It may be said, however, that should its suggestions be adopted, even to the extent of the literal tenth as given by the Jew, not including the free-will offering, the treasury of the Church would be full to overflowing, and ample means afforded for the support of all the uses, local and general, of the Church, many of which are now languishing and ready to die. After a collation, spread by the ladies in an adjoining house, the Association met at 2 P. M., and proceeded with the usual routine business of hearing reports from the General Pastor, ministers, society officers, etc. The election for officers resulted as follows: President, the Rev. John Goddard; Clerk, the Rev. P. B. Cabell; Corresponding Secretary, M. G. Browne; - Treasurer, J. L. Wayne; Trustees, C. H. Allen, W. N. Hobart, S. S. Carpenter, A. M. Wagar, and, O. L. Barler. Board of Missions: Superintendent Northern District the Rev. P. B. Cabell; Central, the Rev. Frank Sewall; Southern, the Rev. John Giddard; Eastern, the Rev. A: J. Bartels; Indiana, the Rev. O. L. Barler. Committee on the History of the Church: The Rev. P. B. Cabell and Mr. S. S. Carpenter. The report of the Board of Missions was laid on the table to be taken up the next day after the morning worship. The report of the committee on a plan for raising a permanent Rind for the support of the Missions of the Association, to be known as the "Missions Endowment Fund," the principal to be kept forever entire, and only the interest or income to be used, was read and adopted. This is to be an addition to the annual subscriptions. It was ordered that the report, together with the President's address, be printed for circulation. It will probably also appear in the Messenger. Saturday's session was opened with the President in the chair. After various matters of business had received attention, a sermon was preached by the Rev. O. L. Barler, after which the report of the Board of Missions was read. The reports of the superintendents show a considerable amount of missionary work done during the year, and nearly two thousand dollars collected for it, besides a considerable additional amount for the mission of the Cincinnati Society. The Wyoming Society having sold their temple for two thousand five hundred dollars, the note and mortgage for that amount were given the Association, the principal to be kept entire, and only the interest to be used for ten years; the principal to be returned if within ten years, a temple should be built at Wyoming, but if not, then to become absolutely its property. It was ordered that this fund be devoted to missionary uses. The Board of Missions reported that, in pursuance of the resolution adopted at the last meeting of the Association, application had been made to the trustees of the fund (some four thousand dollars) arising from the sale of the Church property at Chillicothe, Ohio, for the sum of one thousand dollars, for the purpose of assisting the Paint Valley Society (near Chillicothe) in building a church, but "for various reasons" had not succeeded in getting it. By a singular coincidence all the trustees (except the Rev. J. P. Stuart, deceased) now reside at Philadelphia. The Association adjourned for collation, and reassembled at 3 P. M. The constitution was amended to make the Board of Missions consist of all the ministers of the Association, instead of only the superintendents of the districts. After the transaction of various matters of business, a resolution of thanks was adopted for the use of the temple of the Society, and for the kind hospitality extended by the Church people at Pomeroy and Middleport to the delegates and visitors in attendance. In the evening there was an interesting discourse by the Rev. O. L. Barler on the principles and uses of tithing, which was followed by a general conversation upon the practical methods of giving tithes. On Sunday morning there was a sermon on the Prodigal Son, by the Rev. P. B. Cabell, which created much interest, and at the close of worship the Holy Supper was administered to about forty communicants. In the evening there was a sermon by the Rev. John Goddard on "What Follows Death." There was a full house at both the morning and evening services. On Friday evening there was a delightful social meeting at the residence of Dr. Davis, in Middleport. The Society here is at present without the services of a pastor, which are much needed, and much desired by the members in general. Cannot a suitable person be had for this important use? The Church building, which was much injured by the flood last February, has been put into complete repair, and presents a very neat and tasteful appearance. The Society has all the appliances for the performance of its uses, but the little flock greatly needs a shepherd. Let it not be scattered and lost, as so many others have been in Ohio and elsewhere. C.
CANADA ASSOCIATION. E. D. DANIELS, Cor. Sec'y 1884
THE Twenty-first Annual Meeting of the Canada Association of the New Jerusalem was held at the Temple in Berlin, Ont., from Friday, September 5th, to Sunday, September 7th inclusive. Several important measures were passed. A resolution was passed acknowledging the worthy life and labors of the late Rev. George Field, who was for many years, and until his death, a member of the Association. It was voted that the Association be held in October, 1885, instead of in June. The most important measure was a new departure in missionary work. Under the direction and financial support of a Toronto New Churchman, the Rev. J. E. Bowers has recently undertaken a very useful work-that of distributing books from house to house, especially in large places-leaving the books for a few days and then gathering them up, and selling books to all who would keep them. In this way he has recently visited and left books at one thousand one hundred and fifty-seven houses in Toronto; one thousand one hundred and fifty books were distributed; books were bought at one hundred and five of the houses; one hundred and seventy-eight volumes were sold; seventy-seven streets were canvassed, and two hundred and fifteen miles traveled. In doing this work Mr. Bowers was subject to all sorts of treatment and language. Three persons wanted to burn the book Heaven and Hell, and one man actually bought it, declaring that he would do so. The books sold were mostly the smaller editions of the Writings and a few collateral works, and the profits therefore were very small -not nearly enough to defray expenses. Still, it was acknowledged by the Association that this was a very useful work, and a desire was expressed to have Mr. Bowers perform this work wherever he does. A measure was passed employing Mr. Bowers as Missionary ColPorteur, under the direction of a Missionary Board, at a fixed salary. This Board is to meet monthly, either at Toronto or Berlin, and Mr. Bowers is to report to them. The Board consists of those who will not neglect to meet. To defray the expense of this missionary work five different ways have been adopted, which we think cannot but insure success. A circular announcing and explaining this new departure is now in press. The Association means to work the coming year as never before. To assist them in this work the Board already have a well-stocked book-room in their possession. Friday and Saturday, both morning and afternoon, were occupied with business. On Friday evening the Rev. E. D. Daniels, of Toronto, gave a lecture to a good congregation. The lecturer showed that the Incarnation in Judea was not a mere local affair, but was necessary as an ultimate for right thoughts of the LORD in all worlds since our own earth is to all worlds, or the Gorand man, just what our senses are to our minds, and "nothing can be excited in man unless there is something to affect the senses." Saturday evening a social was held in the lecture-room of the church and a collation was provided which did credit to the bountiful provision of the Berlin friends. After the social the President gave his annual address, which was very practical and well calculated to search out and manifest the sore spots in the regenerating person's life. On Sunday forenoon the Rev. E. Gould, of Montreal, preached an excellent sermon from Luke ix, 2, she wing that as diseases came on account of sin, it was a prerequisite in the establishment of Christianity to heal diseases in connection with the forgiveness of sin. But the most important healing was the cure of sin itself, which was to be done none otherwise than, first, by the knowledge of the Truth, and secondly, by obeying it. Sunday afternoon the LORD'S Supper was administered by Rev. Mr. Tuerk, the President of the Association assisted by Rev. Mr. Gould. A large number participated. On Sunday evening the Rev. Mr. Bowers preached in German, and notwithstanding the rain a good number were present. The best of spirit pervaded all the meetings of the Association, both deliberative and religious, and the friends left with the best of impressions concerning the manners, customs, and hospitality of the people of Berlin. The Association convenes next year in Toronto. After the adjournment a full account of the proceedings appeared in the Berlin Daily News. The officers of the Association are the following: President, Rev. F. W. Tuerk; Recording Secretary, Robert Carswell; (Corresponding Secretary, Rev. E. D. Daniels; Treasurer, Theo. Belinger. Executive Committee-E. Simkins, W. S. Robinson, B. Roschman, Jacob G. Stroh, J.D. Ronald; Henry Doering. The first four officers are members of the Executive Committee ex officio. Committee on Ecclesiastical Affairs -President, Rev. F. W. Tuerk; Rev. Edwin Gould, Rev. J. E. Bowers, Rev. E. D. Daniels. E. D. DANIELS, Cor. Sec'y,. 28 Park Road, Toronto, Ont.
MR DAVID'S LECTURE. L. H. FINKE 1884
EDITORS NEW CHURCH LIFE:-The lecture of Mr. David is, I am sorry to say, the reflection of too much liberality among a certain class of so-called New Churchmen. Where will this lead to? In my opinion it will not be long ere these so-called New Churchmen will so mix and intermingle the Writings of the New Church with Old Church ideas, as to divest them of their real character (to them), simply to adjust them so as to be pleasing to that class of people who in reality have no love for the Church, but seek to destroy it. Let the LIFE show its light without fear of consequences! EAST NEW YORK. L. H. FINKE.
SOME CRITICISMS. 1884
THE New Jerusalem Magazine for August notices that the Methodist Conference lately made declaration that "No divorce shall be recognized as lawful by the Church, except for adultery, etc.," and concludes that "Our own Convention might with benefit to its members make a similar declaration," because the sole cause of Divorce is according to the LORD'S commandment in Matt. xix, 9, and refers also to C. L. 255. If the LORD in His Word and in the Writings has declared the rule of external life on a particular subject surely it would add nothing to the binding force of the law for the Convention to take up its time on the question; besides, the New Church teachings on these and all other subjects are full and complete, and cannot receive any aid whatever from other quarters, especially where there is not a ray of spiritual light. The Magazine also notices a leading article, a "remarkable" paper on "Transition Periods in Religious Thought," by the "venerable T. M. Post, D. D.," in the June number of Andover Review. The editors of the Magazine find themselves able to say that "no more timely article has appeared in the Review," and that Dr. Post looks calmly at the dangers and difficulties looming up before us, and waiting around any mistaken judgment and action of ours, and says" -(then follows what the Doctor says on several subjects) -but what any of his sayings have to do with the New Church it would be difficult to perceive. The last quotation from the Doctor's article looks as though the editor of the Magazine thought it quite a wonderful advance toward the New Doctrine in respect to the LORD. The article quoted does look that way, but is simply seeming. It is just what any Tritheist will admit; but if questioned will contend sharply for the maintenance of the figment of the vicarious atonement, or faith alone, with its three persons as The editor of the Magazine also notices other writers, Dr. McCosh, of Princeton College; and, referring to the Doctor's view of Evolution, compares what he knows with what Herbert Spencer doesn't know -when neither of them have taught one true idea on the subject. What knowledge does the Magazine expect to impart to its New Church readers, or any others, by the paragraphs referred to under the head of "The Religious World"? Do not the Writings of the New Jerusalem give us a transparent view of the religious world? Surely it must be measured and known by its doctrines. It is idle to evade the issue in regard to marrying the Old with the New. Why continually tell us what was "taught one hundred years ago" -just as if the false doctrines of the Church taught one hundred years ago were not-- taught as well now. We are not to take individual opinions, but the published doctrines of the Church, which are precisely the same as published one hundred years ago. J.
A CORRESPONDENT writes wishing to know if the publication of Words for the New Church is to be continued. To this we are able to reply on good authority that it is to be continued. The Church has not yet made such progress as no longer to need words of truth spoken to it. The use of the Words, in its present form, will hardly be over until there is no longer any tendency among New Churchmen to deny the Divinity and Truth of the Writings or to mingle the New and the Old.
THE Morning Light contains an advertisement for a "Limited Partner or Partners to join an Editor in starting an Independent Weekly Journal, Literary, Religious Political, and Social, in one of the principal cities of Great Britain where no original weekly is extant." "Swedenborgian views, as applied to practical questions of the day, would be one feature of the Proposed Enterprise."
THE New Church Society at Frankford, Philadelphia, is about to hold a fair in the basement of the church. Services were resumed by the Society of the Advent on the first Sunday in September. The Van Buren Street Congregation, of Chicago, has secured a new organ.
New Church Life will be sent six months on trial for twenty-five cents to any one who is not now and never has been a subscriber.
THE Christian Register publishes a list of fifty popular hymns by fifty Unitarians. The list includes hymns by Milton, Longfellow, Bryant, Holmes, J. Q. Adams, Harriet Martineau, Erasmus Darwin, Sears, Bowring, Bulfinch, Barbauld, and other well-known personages. Some of the hymns are very well known, being found in nearly every collection. It is certainly strange that Christian hymns should be written by those who confessedly disbelieve in Christ.
TAKEN as a whole, the New Church ministry of Great Britain seems, in point of service, a decidedly youthful body compared with that in America. In the notices of the death of the Rev. William Ray, of England, stress is laid on the fact that he was ordained in 1868, and that only five surviving New Church ministers were ordained be ore him. Of the American ministers no fewer than forty-three were ordained before Mr. Ray; of these, however, nine are only nominally in the ministry. But the oldest living New Church minister is the Rev. Dr. Bayley, of London. The following is a list of the New Church ministers ordained before 1850:
*JONATHAN BAYLEY, ordained Oct. 3d, 1886. JOSEPH PETTER, ordained July 26th, 1838. *RICHARD STORRY, ordained November 25th, 1838. JOHN RANDOLPH HIBBARD, ordained June 7th, 1839. WARREN GODDARD, ordained September 19th, 1839. NATHAN CLARK BURNHAM, ordained May 29th, 1840. SAMUEL FULLER DIKE, ordained June 7th, 1840: SABIN HOUGH, ordained May 24th, 1847. WILLIAM H. BENADE, ordained June 7th, 1846. *JAMES Boys, ordained May 25th, 1848. JABEE FOX, ordained June 16th, 1849.
Seven of these are Ordaining Ministers; three, Messrs. Hibbard, Dike, and Benade, having been regularly through the Three Degrees.
* English.
Title Unspecified 1884
NEW CHURCH LIFE. A MONTHLY JOURNAL
TERMS: -One Dollar per annum, payable in advance.
All communications must be addressed to Publishers, NEW CHURCH LIFE No. 1802 Mt. Vernon St., Philadelphia, Pa.
PHILADELPHIA, OCTOBER, 1884.
NOTES.
THE Massachusetts Association will meet in Providence, October 9th. -The Michigan Association will hold its regular annual meeting in Detroit, October 18th.
WE hear that Mr. Spiers is preparing a list of New Church technical terms, on behalf of the New Church Evidence Society, for insertion in Dr. Murray's Historical and Philosophical Dictionary of the English Language.
Title Unspecified 1884
OBITUARY. -Departed this life, at Fonda, Iowa, Miss LENORE L. EWING. The services were conducted by the Rev. Stephen Wood, of Lost Nation. Miss Ewing was an ardent receiver of the Doctrines, having been received into the Church by Baptism, December 8th, 1883.
Title Unspecified 1884
We learn from the Messenger that Mr. Jacob Quintus, of Gorand Rapids, Mich., has commenced the publication of a Dutch weekly newspaper, entitled De Nieuwe Courant. One department of the paper is to be devoted to the Doctrines of the New Church. The department bears the name of Nicuwe Kerk Bode.
THE REV. P. B. CABELL has accepted a call from the Societies at Cleveland and East Rockport, Ohio. -The Rev. E. J. E. Schreck made a missionary visit to Buffalo N. Y., the latter part of August. -The Rev. O. L. Barler preached in Pittsfield, Ill., on Sunday, September 7th. -The Rev. A. F. Frost has been re-elected pastor of the Detroit Society for the ensuing year. As a result of his efforts, there is a prospect that the church debt of eighteen hundred dollars will be extinguished.
IT is curious to see the interest which the press of Europe and America is manifesting in the opening of a New Church Temple in Paris. The Paris papers publish the most fantastical accounts of the Doctrines of the New Church and of their followers, and the reporters are making, as they express it, regular crusades to the New Jerusalem. The London Standard, among other things, remarks that "Whether the Doctrines of the visionary system are destined to gain any footing in Paris seems less than doubtful."
THE Rev. F. Goerwitz has recently made an extended and very successful missionary tour through Austria and Hungary. In Vienna the Communion was partaken by seventy-three men and women of the New Church. A baptism and wedding took place at the same time. In Buda-Pest, in Hungary, the Communion a week later was given to ten persons. While in Austria, the papers would not even publish a notice of the New Church services, the press in Hungary has expressed itself in very sympathetic words, and one paper even printed the creed of the New Church in its columns.
IN Skandinavisk Nykyrktidning for August our brethren in Sweden are invited to form a new ecclesiastical organization distinctly separated from the established Church. Some years ago an effort in the same direction was made, but failed from lack of support, the Swedish New Churchmen being afraid of the public aversion toward "dissenters." It is to be hoped that the present movement will not have to share the fate of the former, since now the longing for religious liberty is stronger than ever in that count. A committee, consisting of the Rev. Boyesen, Consul F. Coester (member of the Swedish Diet), and Mr. Tillander will receive the collection that in Europe and America will be made for the purpose of erecting a house of worship for the New Church in Stockholm. The locality of the proposed temple is to be on the northwestern side of Stockholm which is the newest, most beautiful and respectable part of the everywhere beautiful city. This news is indeed pleasing, but not so the news that the New Church society there on its last annual meeting resolved that from the beginning of the next year, on account of financial distress, the public services, the wages of the Pastor, and the publication of the monthly is to cease. This is a matter of regret, but we trust it will be of some use in teaching the Swedish New Church people more to value these gifts of the LORD, and to depend more on themselves in supporting the Church in future.
THE Schools of the Academy of the New Church were opened September 23d. In the absence of the Chancellor, the Rev. W. H. Benade, who had not yet returned from Europe, the opening address was delivered by the Rev. L. H. Tafel. At present there are seven students attending the Theological School, and another is expected about Christmas. The instructors in theology are the Rev. W. H. Benade, Chancellor, the Rev. L. H. Tafel, and the Rev. W. F. Pendleton. Rhetoric and mathematics are taught by the Rev. E. C. Bostock. The language classes are mostly under the charge of Mr. Tafel, assisted by Dr. A. Simon. The Boys' School is conducted by Mr. Bostock, Head Master, and Mr. C. P. Stuart assisted by Mrs. N. C. Burnham and two of the students. A Girls' School has been established under the direct supervision of the Chancellor. The teachers are Mrs. R. DeC. Hibbard. Miss Alice Grant, and Miss Susie Junge. The Theological School is held at 110 Friedlander Street, the Boys' School at the school rooms on Cherry Street above Twentieth, and the Girls' School at 2027 Vine Street, which has been recently rented for that and other Academy uses. The recitation rooms of the Girls' School are bright and cheerful, being tastefully furnished and decorated, and present a marked contrast with some other parts of the Academy Schools, which seem never to have realized the importance of suitable externals. The course of instruction adopted promises to be both novel and successful.
NOW READY. 1884
WORDS FOR THE NEW CHURCH Price, 50 cents. For sale at the Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
BOUND COPIES
New Church Life. VOL. III. Price, $1.25. For sale by the Publishers of NEW CHURCH LIFE, 1802 Mt. Vernon Street, Philadelphia.
A LITURGY FOR THE
USE OF THE NEW CHURCH. Price, Cloth, $1.25; Turkey Morocco Flexible, $3.00. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
AUTHORITY IN THE NEW CHURCH. BY THE REV. R L TAFEL, PH. D.
Price, $1.50. For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia, Pa.
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PATENTS 1884
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Title Unspecified 1884
NEW CHURCH LIFE PHILADELPHIA, NOVEMBER 1884
Vol. IV.
EDITORIAL NOTES. 1884
JUDGING from The Christian Register, the Unitarians are not as yet very much "permeated" by the truths of the "New Age," a process we hear so much about at Convention times. Else why should the Animate of the Bible, published by the Massachusetts New Church Union, cause that paper to feel amusement which threatened at times "to mount into hilarity." Though we have not had the pleasure of seeing the work in question, we are inclined to believe that the Register's hilarity proves that Unitarians are not moving toward the New Church.
WHILE all in the New Church acknowledge a priesthood in general, there are those who deny the specific office of the priesthood-to be filled by men set apart for it and inaugurated into it by the laying on of hands-and who claim that "all men are priests." The character of the kind of spirits who suggest this thought is revealed to us in the following words, which are found in the treatise on The Dragon and its Crew: "There were also some who rejected the priestly function, saying that the priesthood is universal, thus with all. Some of them read the Word quite diligently, but because they lived in evil they derived thence abominable dogmas, of which there are many. These were also east down from heaven, but at the back, because they preached clandestinely, and thus wished secretly to subvert the Doctrine of the Church."-S. D. 4904.
Title Unspecified 1884
IN furtherance of the cause of education in the New Church, we publish a sermon treating more particularly of the subject of instruction and of the duty of sending children to the Sunday-school in Societies where parish schools have not yet been established. Where the principles advanced in the sermon are carried out, the Sunday-school will gradually be found inadequate. An hour or so on Sundays devoted to religious instruction is better by far than nothing, but the Oneness of the LORD, the Divinity of the Word, the Christian life-these leading principles, to be truly effective in a child's training, need to be found in the inculcation of scientifics of every character whatsoever. It need hardly be said that we do not and cannot find them in any schools, secular or religious, public or private, without the pale of the New Church. True instruction and education, which will lay walls and foundations for the City of God, can be obtained only in thorough-going New Church schools, where the doctrine that man is created for heaven and for conjunction with the LORD, and that every day of his earth life should be in preparation therefor, is believed in and practically carried out.
Title Unspecified 1884
"SIMPLEX" requests an explanation of the seemingly contradictory statements concerning Pope Sixtus V, found in Spiritual Diary, 5833, and in Apocalypse Revealed, 752. From the Diary we learn that in 1758 this Pore was in hell. In the Apocalypse Revealed, published in 1766, he is described as the governor of a society of good men. From the language in the Diary it appears that the hell in which Sixtus was said to be was, one of the places of vastation where many who are eventually to enter heaven are vastated of their evils and falses. "Simplex" seems to have been sagacious enough to see this, and, therefore, lays stress on the fact that, although Sixtus departed this life in 1590, he was in the hell mentioned, in 1758, "a year after the last judgment." The final preparation for heaven, or for hell, of those who were judged, was not completed in 1757. Of Luther, for example, we read that his persuasive state lasted "until the last Judgment, which was effected in the spiritual world in the year 1757, and then after a year he was transferred from his first house into another, and at the same time then into another state," and even then, as the relation in True Christian Religion, 796, shows, he was not in his final abiding place. See also the accounts concerning Luther in the Diary. So Sixtus Y, who, according to history, seems to have been a crafty man, after having probably lived in the imaginary heavens for a long time, needed to be vastated before he could become the governor he is described to be in the Apocalypse Revealed.
Title Unspecified 1884
THE Japanese are said to be seriously considering the question of adopting Christianity as the state religion, or at least as one of the authorized religions. The reasons urged in favor of this step are very suggestive. The Japanese care nothing for Christianity as a system of faith, but the young men who form the progressive party regard Christianity and gunpowder, monstrous cannon, ships of war, and diplomatic influence as inseparably connected. It is only as a Christian nation that Japan can become a first-class power and gain a recognized place among the "enlightened" nations of the earth. And therefore they are strongly in favor of giving up the old religions and adopting Christianity. If the Japanese really take this step, it will not be the first time Christianity has been made an instrument of political aggrandizement. For such a cause, Constantine fifteen centuries ago lifted Christianity from its lowly position to be the religion of the Roman Empire-and the Church never recovered from the shock.
Title Unspecified 1884
SPIRITISM in its various forms seems to be alarmingly prevalent of late. Every newspaper contains advertisements of mediums and clairvoyants, who are ready to give advice on any subject-especially in commerce and matrimonial topics. Then we hear of mysterious forces, extraordinarily strong men and women who are said to be magnetic; then there are the various magical "cures-the Prayer Cure, the Mind Cure, the Faith Cure and others. Confessed Spiritists have cause to congratulate themselves on the prospect before them. The "New Age" is bringing them a plentiful harvest.
HOW TO BUILD UP THE NEW JERUSALEM. Rev. E. D. DANIELS 1884
"Lovest thou me? Feed my lambs."-John xxi, 15.
THE first thing necessary in building a city is to construct its wall; for if we are without this the enemy will come in and spoil our work while we erect the temple and inner dwellings. "The wall of the city means the truths which protect it." (H. D. 1.) The first thing necessary in the wall is to lay its foundations. "The foundations of the wall, which are of every precious stone, mean the knowledges on which that doctrine is founded." (H. D. 1.) The foundations of the New Jerusalem, therefore, are knowledges. These are the first things that must be placed in the human mind. These are the ultimates- the lowest things-the base and continent of the whole superstructure. The New Jerusalem can no more exist without these than a house can remain without a foundation. The foolish man built his house upon the sand, and it was swept away. Every system that the mind rears, whether secular or religious, is built on knowledges. If the student would gain a rational mastery of the Latin language he must memorize thoroughly his Latin grammar. The formulated statements in the grammar contain the principles which he must carry with him throughout his scholastic life, and he cannot possess himself of those principles unless he first stows away in his mind the formulated statements. These are the knowledges-the foundation. The architect cannot become the master of his profession unless he first lay in his mind a solid foundation of knowledges concerning it. To this end he goes through long years of preparation. Under the laws of this Province, a druggist, a physician, a surgeon, or a lawyer is not allowed to practice until he shows, in a thorough examination by competent men, that he has obtained adequate knowledges of his profession. He is examined, not as to his skill, not as to his own thoughts and rational deductions-for his examiners do not expect that he is a professional man yet he is examined only as to the knowledges he has obtained. He has not yet built his superstructure; he has only laid the foundation. He may build a magnificent superstructure in the future. His rationality may open more and more, germinating from the knowledges he had acquired, and he may make important discoveries and add very materially to the value of his profession, but as yet he only has the foundation of knowledges. We see this principle in every department of human life. Men acknowledge it, and declare that no man can succeed in any calling unless he first lays in his mind a good foundation of the knowledges pertaining to his profession. Shall we, then, hold that a person can become a true member of the New Jerusalem without first having the foundation of its knowledges laid in his mind? The Writings answer no, that the New Jerusalem cannot be in the soul unless it is founded on the proper knowledges. We are all familiar with the quotation from the Writings that "all power and fullness resides in ultimates," which is equivalent to saying that the whole superstructure of the New Jerusalem rests on the lowest knowledges as its foundation, and is immovable and powerful if it has such a foundation, but weak and easily swept away if it has not. Again we read, "What is external contains all interior things in their order, and keeps them together in form and connection, insomuch that if the external were removed internal things would be dissipated; for internal things not only close therein, but also are together there." (A. C. 9824.) In the Arcana we read that the doctrinals of scientifics, which are doctrinals derived from the literal sense of the Word, are especially serviceable to men at their first inauguration into the interior truths of the Church. (A. C. 5945.) Again we read, "The doctrinals of good and truth which belong to the Church must needs first be together in man before he is regenerated." (A. C. 3786.) In number 3587 of the Arcana this subject is made very explicit. We there learn that the barrenness of Rachel signifies that barrenness in the soul which results where there is no doctrine. That number says that "inasmuch as exterior truths are the first truths which man learns, it is provided by the LORD that by them he may be introduced to interior truths." It speaks also of "the signification of barren as being that thence there were no doctrines, consequently no Churches." It thus appears in clear light, that before a person can be a true member of the New Jerusalem his mind must be well stored with knowledges as a foundation. Now let us see what these knowledges are. That which is a rational truth to us may be a mere knowledge to the one whom we teach. That is, he may commit it to memory and treasure it up as so much mere knowledge or information, without yet being able to perceive the rationality of it. For instance (as in A. C. 3857), from a knowledge of times and spaces we may rise to the rational truth that spiritual life is above time and space. We may teach that truth to others, and to them it may not be a rational truth, but a mere scientific or knowledge, because they cannot perceive it. Not only so, but we may teach to another a knowledge which even we ourselves do not yet perceive to be a rational truth, and in this case it is a mere knowledge to both of us. In harmony with this, we find the Writings saying, "Scientifics are the truths of self-experience, and of the experience of others." (A. C. 6386.) It thus appears that the knowledges, without which the New Jerusalem cannot exist, are all the doctrines and rituals and knowledges of the Church, whatever pertains to her teaching and worship. All these are scientifics or knowledges, whether we rationally understand them or not. Says the Arcana (5402): "The doctrinals of the Church and its rituals, and also the knowledges what and in what manner these represent things spiritual and the like, are mere scientifics until the man sees from the Word whether they are true, and thence appropriates them to himself." Again (A. C. 5432): "The truths of faith of the Church, which are called doctrinals, in the first age, when they are learned, are apprehended and committed to the memory just like other scientifics, and remain as scientifics until the man begins to view them from his own sight and see whether they be true, and when he has seen that they are true, is then willing to act according to them. This view and this will cause them to be no longer scientifics but precepts of life, and finally life; for thus they enter into the life to which they are appropriated." So far, then, our way is plain-the New Jerusalem cannot exist except on a foundation of knowledges, and these knowledges are all the scientifics and rituals and truths of the Church. These, stored away in the mind before they are rationally understood, are the foundation knowledges. The next question that arises is, When is this foundation of knowledges to be laid in the mind? It is t& be laid, as every other foundation of knowledge is laid during then, it person's earlier years; and if it is not laid can never be laid at all, in the great majority of instances. Now let us see what the Writings say on this point. We might quote several passages, but A. C. 10,225 will do: "Man, when he attains to the age of twenty years, begins to think from himself; for man, from first infancy to extreme old age, undergoes several states as to his interiors which are of intelligence and wisdom. The first state is from nativity to the fifth year of his age; this state is a state of ignorance, and of innocence in ignorance, and is called infancy. The second state is from the fifth year of age even to the twentieth. This state is a state of instruction and of science, and is called boyhood. The third state is from the twentieth year upward. * * * That the first state is a state of ignorance, and also of innocence in ignorance, is evident. During the continuance of this state the interiors are forming to use, consequently are not manifested, but only the most external, which are of the sensual man. When these alone are manifested there is ignorance, for whatsoever man understands and perceives is from the interiors; hence, also, it may be manifest that the innocence which exists at that time, and is called the innocence of infancy, is innocence the most external. That the second state is a state of instruction and of science is also evident. This state is not yet a state of intelligence, because the child at that time does not form any conclusions from himself; neither does he discern between truths and truths, nor even between truths and falses, from himself, but from others. He only thinks and speaks things from the memory, thus from science alone; nor does he see and perceive whether a thing be so except on the authority of his master, consequently because another has so said. But the third state is called a state of intelligence, since at this time man thinks from himself, and discerns and concludes, and what he then concludes is his own and not another's." Here we have the course of human life plainly and rationally laid out before us. Until the age of live years the mind is being filled with sensuals, or impressions of the senses. Until the age of twenty years the mind is being filled with scientifics, or knowledges learned from others, and not yet rationally perceived; and after the age of twenty years the mind becomes rational, and the person thinks for himself. These are the usual ages, though we must remember that some persons are no older than five when they are ten, and others are twenty before they are twenty. The True Christian Religion (n. 443) says that "these periods of life are periods of the life of the spirit of man, and not in like manner of his body." We see, then, that the proper time for storing the mind with those knowledges, without which the New Jerusalem cannot exist, is during the age of childhood and youth. During a man's earlier years he is not rational. He receives things on the authority of others. Others act as his rationality. His mind's eye is closed, and they see for him. If they are blind, then both he and they will fall into the ditch. Unless the knowledges of truth are planted iii the mind during those earlier years, as the buds from which true rationality may flower, they cannot be planted afterward, except in rare instances. If there are no plants of truth to blossom into true rationality, there will he plenty of the plants of falsehood growing in the fertile soil of hereditary evils to blossom into false rationality, and these will multiply and seed down the whole soil of the mind, so that when you plant the truth therein after years it cannot grow. What follows? Simply this-that the only hope of the New Church is in her children. He who passes them by, or does not consider them as the great promise of the Church, is like a farmer who passes by his most fertile fields and sows his seed in a swamp or in the wild wood. He has fields free from noxious growths, but he passes them by and sows among thistles. The pre-rational mind of childhood is a field unoccupied. There are only tendencies in its soil. Not so with the adult. An enemy has sown tares there, and they have grown. Thorns and thistles have been nourished into strength. How can the truth grow among them? An enemy is there. it is difficult to drive him out. The LORD cannot drive him out. The Church cannot drive him out. Only the man himself in his own freedom can do it. It is an individual, self-imposed, personal task. The Church can only sow the seed. She must take the mind as it is, with all its weeds and briers. If she can find a lodgment in some unoccupied corner, well. It may give promise of a harvest, and may not. Even if the seed take root, it may be choked and die out again. And then, too, the mind of the child is the Church's own field. It is left entirely to her care as steward. It is her privilege and duty to say who shall have possession of the field. She has a right there, and none shill say her nay. But in the case of the adult, the rightful owner, the rational mind has possession of the field and it has often surrendered its rationality to evil spirits and, wicked men. Whatever the Church does in this field, therefore, must be done with great disadvantage and under the most unfavorable circumstances. The rational mind will question her right and dispute her efforts step by step. The man in the pride of his self-hood stamps his foot and says to the Church, when she would probe his sores and heal his wounds, "Thus far mayest thou come, but no farther. Tell me what pleases me and I will hear it; if not, your words and efforts are wasted." The hope of a Church is not in its pulpit, nor in the minister's efforts, though these must be diligently put firth, but in the Sabbath-school room. The greatest promise of a Church is not in an overflowing audience-room, but in an overflowing school-room. Our hope is not in giving lectures-in making a grand and brilliant splurge to gratify self and exhibit our superiority of doctrine. Our hope is in an annual crop of young people coming up through parental instruction, the Sunday-school, the social sphere, and the confirmation class. Given this, and in a few years you cannot help having a strong Church. Save the children to the Church, and it is then simply an increase of population. And we know how rapidly this takes place. It takes but a few years for a family of several children to marry and become several families of a hundred children. Look at the Catholic Church. This is her policy. She regards children as her special charge and her strength. She does not attach very much importance to proselyting the adults. She says, "Give me the children till they are twelve years old and you may have them thereafter; they will be Catholics." Her members are not guilty of pro-natal murder to the extent that Protestants are. Our only hope is in our homes, where the children are growing up like olive plants and where the quiver is full of them. Our strength will never come from accessions from the Old Churches. What do the Writings say? In the Arcana, n. 4747, we read: "That which is rooted into each life of man-namely, the life of his understanding and the life of his will-cannot be rooted out, since the very soul of man, which lives after death, is formed thereof, and is such as in no case to secede from them. This also is the reason why the lot of those within the Church with whom this is the case is worse than the lot of those who are out of the Church; for the latter who are called Gentiles, have not confirmed them selves against those truths, because they have not known them wherefore such of them as have lived in mutual charity easily receive divine truths, if not in the world, yet in the other life . . . Hence, when any New Church is established by the LORD, it is not established among those who are within the Church, but among those who are without-that is, among the Gentiles-who therefore are frequently treated of in the Word." (See also A. C. 2986, 9256.) Of course, we should labor diligently to win adults, for there is a remnant in the Old Church who will, either in this life or in the next, receive the Doctrines of the New, but our main hope of increase is in the young, What, then, of those who are not interested in Sunday-school work, and who do not realize the importance of sending their children here early every Sunday morning? It is wrong for our children to attend other Sunday-schools and get a mixture of the false with the true. It is wrong to neglect family instruction. Only the present week a father told how, when he would remain at home from service on Sabbath evenings that, the family might attend, he would take his little son upon his knee before laying him to sleep, and from a simple catechism teach him the Doctrines of the New Church, the Oneness of God, the Redemption of the LORD, and the like, thus making such an impression on his mind that now he feels an affection for the Church that nothing can quench. He is a young man of character-just such material as the Church must be built on in the future. Is this your plan? Do you realize it? Are you willing to work on this line? It alone is the Divine Order. It alone will bring you success. Otherwise you waste your hopes and time and money. Amen.
WORD AND THE SACRED BOOKS OF THE ORIENT. 1884
A CORRESPONDENT inquires of us whether the "Holy Bible" is mentioned in the Writings as being Divine any more than the Koran and the sacred books of the ancient nations, and whether these may not contain the Word of God in correspondential form. For a history of the successive revelations of the Word of God we refer our correspondent to the Arcana Coelestia, n. 2894-2900, where it is treated of in succinct form from the most ancient times down to the First Advent of the LORD. In this account the LORD reveals to us the precise books which, from the earliest times, have contained the Word of God in correspondential form. From this treatise, read in connection with True Christian Religion, n. 275, Arcana Coelestia, n. 10,325, Heavenly Doctrine, n. 266, White Horse, n. 16, we learn that all the books of the so-called "Holy Bible" of Christendom are not more Divine than the sacred books of the Orient, although most of them are. The books of the Word, the books that are truly Divine, because the Divine is in them in its fullness, are all those that have the Internal Sense; those that have it not are not the Word. The books of the Word in the Old Testament are the five books of Moses, the Book of Joshua, the Book of Judges, the two Books of Samuel, the two Books of Kings, the Psalms of David, the Prophets Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; and in the New Testament, the four evangelists, Matthew, Mark, Luke, John, and the Apocalypse; the other books of the "Bible" have not the Internal Sense, are therefore not the Word of God, and not Divine. In regard to the sacred books of India and the mythology of Greece and Rome, we are taught that although they do not contain the Word, they are at least to a great degree correspondential. For centuries preceding the Exodus of the Israelites the Ancient Church existed in Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistia, up to Tyre and Sidon, Chaldea, Nineveh, and throughout the whole land of Canaan on both sides of the Jordan. It possessed the Ancient Word, described in Apocalypse Revealed, n. 11, True Christian Religion, n. 279, and many other places in the Writings. From this. Word and from the Israelitish Word religions emanated into the East Indies and their islands; through Egypt and Ethiopia into the kingdoms of Africa; from the maritime parts of Asia into Greece, and thence into Italy. But because the Word could not be written otherwise than by representatives, which are such things in the world as correspond to heavenly things and hence signify them, therefore the religions of the gentile nations were turned into idolatries, and in Greece into fable; and the Divine attributes and properties into as many gods over whom they made one supreme, whom they called Jove from Jehovah. From the Ancient Church they acquired the knowledge of Paradise, of the deluge, of the sacred fire, and of the four ages from the first or golden age to the last or iron age. See T. C. R. 275, 273; S. S. 117; A. C. 2724, 4966; W. H. 4; De Verbo, p. 32. In regard to the Koran-which is mentioned but not dwelled upon at large in True Christian Religion, n. 833, Conjugial Love, n. 342, and Cont. Last Judgment, n. 69, 70-as this was written in the seventh century, thus hundreds of years after the science of Correspondences was lost, it differs entirely from the ancient books of the Orient, and is not correspondential in character excepting perhaps here and there, where stories from the Word are incorporated. But as to the Word, that is, the Divine Truth, which was in the beginning with God, and which was God, the only books accessible to Christians which contain it are the books of the Word enumerated above. For a learned and interesting analysis of the Koran we refer the reader to Words for the Yew Church, Part XI, pp. 500-517.
TRANSLATION OF THE WORD. 1884
THE correct translation of the Word of God into the vernacular tongues of different nations is evidently one oft he most important works that can occupy the learned man who would be of use to his fellow-men. For we read, "In the beginning was the Word, and the Word was with God, and the Word was God." The Word being thus the LORD speaking to us, it is of supreme importance that what the LORD says may be transmitted unmixed with the fancies of men. These fancies may spring either from a supreme regard to what is deemed elegance of style, or from the egotism of the translator, or from ignorance of the original tongues. Perhaps the most important requisite for the correct rendering of the Word is a deep, rational conviction of the presence of the LORD in His Word, and thence a vivid sense of the holiness of every word and syllable, and a tender and loving care that, so far as possible, nothing of the precious casket, wherein the immeasurable treasures of Divine Love and Divine Wisdom are communicated to us, may be lost in the translation. It is this deep spirit of reverence and humility which is especially lacking in the old Church at this time, and this lack makes it impossible for the learned of the Old Church properly to translate the Word, and renders the later versions, despite of the increase in learning in the world, more imperfect and less useful than those made two centuries ago. It was because Swedenborg's translation into the Latin was made under the Divine guidance, and in the fullest conviction, and in the perception of the Divinity indwelling in every word and syllable, that it is the most faithful and the most perfect translation ever made, and that from his Latin version we can derive the principles which are to guide us in the translation of the Word-into the English language. One important truth which is shown in his translation and explanation of the words in Holy Writ is, that every word has its fixed limits, both in its natural and in its internal sense, and that no other word can be substituted for it without detriment. We may state it as a general rule, that Swedenborg always translates the same Hebrew by the same Latin word. The exceptions to this general rule may generally be explained by one of the following causes: (1) Swedenborg, where he quoted passages merely to confirm doctrine, frequently quoted from h is concordance or Index Biblicus, in which he used the version of Schmidius. (2) There are some words where a varying translation is necessary, because the secondary meaning is evidently used with little or no reference to the root signification, and where the internal sense in its fullness can be deduced from the secondary meaning. Such a word we have, e. g., in the Hebrew word [ ], which signifies, primarily, nose, but is used also for the whole countenance, and derivatively, because anger is shown by a distension and snorting of the nostrils, it signifies anger, and is frequently so rendered by Swedenborg and all the common versions. So again, [ ] signifies eye; and then because the Orientals viewed the fountains as the eyes of the earth in which Heaven is reflected, the word [ ] also signifies fountain. (3) Again, there are a number of cases where the Hebrew language is richer in the expressions of a general idea than the Latin or than modern languages, and in such case one Latin word is used by Swedenborg to translate two or more different roots. Thus we have in Hebrew ten words for prince, twelve words for reward, ten words for wealth, eight for staff, ten for fear, sixteen for end, twelve for multitude, twenty-two for destruction, etc., and more yet for certain verbal ideas, as to destroy (40), to divide (14), to fail (27), to faint (14), to mourn (10), to move (14), to put (22), etc. In most of these cases a careful study of the root meaning and of the usage of these words will enable us to assign in English an equivalent to each of these Hebrew words, and by means of carefully constructed vocabularies we may be able to translate the same Hebrew with the same English word, thus keeping up the distinctions found in the Hebrew and avoiding the making of distinctions where none exists in the original, whereby the perception of the internal sense becomes confused. This may be effected through the life's work of a number of men learned in the languages and devoted to this end. Such a separation of apparently synonymous words has been, indeed, in great part effected in Swedenborg's Latin translation of the Sacred Scriptures. He has pointed out in many instances the celestial and the spiritual parts of couplets, and has more or less continuously, through his twenty-seven years of writing, adhered to these distinctions. In quoting passages without giving the internal sense he has sometimes, however as before mentioned, retained the version of Schmidius, though Schmidius did not give the same attention to the separation and distinction of words seemingly synonymous. This sometimes obscures the Latin equivalent selected by Swedenborg for a particular Hebrew word, but these cases are rather the exception, and we can only admire the wonderful memory and care shown by Swedenborg in so constantly using the same Latin word for the same Hebrew, and this, so far as we know, without the aid of any vocabularies specially constructed for this purpose. Only a miraculous intervention could have prevented an occasional disregard of these synonyms, even as only a miraculous guiding of his hand could have prevented slips of the pen, misspellings, and the occasional omission or repetition of a word. These occur here and there in his published works and-in his MSS., but they are easily corrected by any good scholar of the Latin tongue. So also we find occasionally that after defining the internal sense of a word and distinguishing it from a parallel word, he may still afterward interchange them again. It is, therefore, of the highest importance to exercise care and intelligence in the use of the Writings as a guide in the translation of the Word. The passages where a word is fully treated of and distinguished from its correlatives should be carefully studied and collated, and even if single passages may be found elsewhere where it was not found necessary to keep up the distinctions that had been indicated, they need not cause us to doubt the correctness of the distinctions once clearly developed and laid down. Nor need we to be hasty in blaming Swedenborg for changing his translation of a word in different passages, for a careful collation of the passages in question may often prove very instructive and may show us a great truth. An example of this we find in his rendering of the word [ ] which is variously rendered by Swedenborg people and nation. The one or the other of these translations would at first sight seem a manifest blunder, for it might be supposed that the word ought either to have a spiritual or a celestial equivalent. There are two other words in Hebrew, [ ], which is always by him rendered people, and refers to the men who are in truth, and which is always rendered nation, and refers to the men who are in good; but [ ] is intermediate between the two, signifying the man who is in the good of truth. When used with [ ] nation, therefore [ ] represents the spiritual, and is by Swedenborg rendered populus or people; but when is used with people, it is relatively the celestial to the spiritual; and is by Swedenborg translated with natio or nation. If in English we can find a third term synonymous with people, as we have in the Hebrew [ ] it would no doubt be best to use this third term, but if the English, like the Latin, is too poor to offer such a third word we can evidently do no better than to imitate Swedenborg's seeming inconsistence in the English version. So, again, we sometimes find Swedenborg translating same passage in various ways in different, places and the superficial observer would say that evidently one of these translations is right, and the other, or others, mistakes; but this by no means follows. There are a number of passages in the original Hebrew which may be translated, and, indeed, have been translated, in various ways by different translators, and which passages indeed contain all these various ideas, conflicting though they may sometimes appear. In applying the passage in the one direction, the one translation answers better in applying it to other cases, the other is the better. The translator can only give one translation in any one case, but another translation and application may be given in another passage, and thus the idea contained in the letter may be enlarged and filled out and shown in its full length and breadth. To understand and explain these cases, it is, of course, absolutely necessary to understand the Hebrew, and this will frequently enable a translator of Swedenborg to bring out in his varying translations of a passage the underlying unity supplied in the original text, while an ignorance of the original might make the English versions diverge far more than Swedenborg's Latin. A correct translation of one passage of the Word can easily be made in most cases so as to convey the literal idea there given; but a translation for the use of the New Church should do more than convey the general sense of a passage, every expression used should be the appropriate one to derive therefrom the true internal sense. But this can best be shown by an example. We read in Isaiah (li, 11): "Therefore the redeemed of the LORD shall return and come with singing unto Zion, and everlasting joy shall be upon their head; they shall obtain gladness and joy, and sorrow and mourning shall flee away." This translation quite correctly gives the general sense of the original, and yet there is such a total disregard to spiritual and celestial equivalents that the internal sense could not possibly be derived from the translation. This is the more strange, as the same passage occurs also in Isaiah xxxv, 10, and is there rendered more nearly in agreement with these equivalents. The corrected version is: "And the ransomed of the LORD shall return and come to Zion singing aloud and the gladness of eternity upon their head; they shall reach joy and gladness; grief and groaning shall flee." Here, though the general sense is the same, ten words are translated differently. The corrected rendering has and for therefore, ransomed for redeemed, ringing aloud for ringing, gladness for joy, of eternity for everlasting, reach or obtain, joy for gladness and gladness for joy, grief for sorrow and groaning for mourning. It is evident to any one who has any experience in the investigation of the internal sense of the Word that these changes are sufficient to altogether change the internal sense and to make the common version valueless as a basis for the spiritual sense, except in its most general aspect. And yet many scholars in the New Church declaim against any change in the authorized version, and many New Church people think this work ought to be left to the Old Church to accomplish. It is a peculiar fact that the Old Church scholars so far have not made the slightest advance toward the study of the parallel expressions or so-called synonyms in the Hebrew language, though they have given more or less attention to this subject in other languages. This field is altogether untrodden, though ready for the harvest, and since it can only be profitably cultivated from a knowledge of the internal sense, it may be as well that there is but little of a crop of self-intelligence occupying this field and necessary to be removed. The collection of the various species of words into their genera, the careful study of the root-meanings, of the use of the words in Sacred Scripture and of the internal sense assigned to them in the New Revelation, and, lastly, the assignment of English equivalents to the various roots, constitute a vast field of labor, yea, one almost illimitable; but yet it is a work that should be entered on at once. A perfectly satisfactory version of the Word can indeed only be produced after at least a considerable amount of this work shall have been done, though it is even now the duty of every pastor learned in the languages to labor as far as he can in this direction in order that the internal sense, which it is his duty to study and to p reach, may be rendered pure and undefiled. It is desirable, also, that the Church in general should be educated as to this matter, so as to facilitate the accomplishment of the work and the reception and introduction of a new version when accomplished. The natural, ever averse to regeneration and to the uprooting of old states, will oppose and ridicule the work; words and expressions somewhat unusual, but necessary to render faithfully the original, will be ridiculed and rejected; even manifest improvements will be looked at askance or rejected, simply because different from what people have been accustomed to. There is not much encouragement that can be expected in this work from the world or even from the multitude of the Church who draw their inspiration from the surrounding sphere of the dragon and of Babylon. Such men will now, as of old, prefer what they have been accustomed to. "No man also having drunk, of the old straightway desireth new; for he saith, the old is better." And yet there is no need for discouragement; for we may be assured that the LORD and His angels are with every sincere endeavor of advancing this great work. The treasures of Divine Truth and a closer conjunction with the LORD will ever be the reward of any well-sustained, conscientious labor in this direction, and from the presence of the LORD there will ever flow increased love and wisdom and a greater strength and peace, and every step of progress will be some approach to that closer conjunction of the Church with the LORD which is the great end and the crowning glory of THE NEW JERUSALEM.
WAIF. 1884
V IN pursuance of his intention of learning something about the New Church before committing Myra to its care, if the term may be used, Mr. Rosse took the child with him to call on the Cassels. This was on the second evening after Miss Hawkins had tried to enlighten him on the subject. If the information she 'had given him on the New Church Doctrines was rather meagre, it was in a measure compensated for by the very full information she gave him about finding Mr. Cassell's house. She was at home on this subject, and like the average of humanity, did not object to imparting what she knew. "You go right up this street, one, two, three, four-yes, four squares-you'll know the corner when you come to it because there is a house there with an iron dog standing in the yard; nearly all the real dogs that go along by there stop and bark at it, it's so natural. Well, as I was saying, when you come to this corner you cross over and then turn to your right and go out Barton Street two squares, and then the third house, No. 91, is the place you are looking for. You can't miss it, and any one in the neighborhood can tell you where Mr. Cassel lives. It is a house with-" "All right, Cousin Jane," he exclaimed, cheerfully, yet hastily, "if we cannot find it we'll put ourselves under the care of the policeman as lost children." "Hadn't you better take an umbrella," said Miss Hawkins, glancing up at the clear sky. "I do not think we will need one," replied he, smiling. "Well, mebbe not; still, it's always best to be on the safe side." "An excellent maxim if we always knew which was that desirable side. Come, Myra, let us be going." "Don't stay too late," said Miss Hawkins, as she kissed Myra, and then stood on her door steps and watched them until she saw that they turned the right corner. As they did so Myra waved her hand, and Miss Hawkins returned the salute by a vigorous wave of her handkerchief, and said, "Bless her heart!" as she re-entered her house. Barton Street was old-fashioned, very respectable, and its own people, at least, believed it to be aristocratic. They could wear silks and diamonds if so it pleased them. They could show solid silverware on their tables, and tradesmen never had to call twice for their bills. The houses were square and solid, there was no sham jewelry or furniture in them, and, above all, there was no mortgages on them. The aristocrat of Barton Street would have hung his head and blushed if any one could have pointed at his home and said, "It's mortgaged." Now, because of their silks and diamonds and silverware and general solidity, the aristocrat of this street considered himself or herself free to dispense with the use of all these whenever so disposed, to sit on the front door step on warm evenings, dressed in plain clothes, or to make informal door step calls. The Barton Street aristocrat looked down upon the "fashionable" people as shams, and the fashionables laughed at the aristocrats and called them bourgeois. Thus both classes were very comfortable in their feelings because they considered themselves somewhat better than other people. The Cassels were an old family of the street, and by virtue of their solidity were regarded as being of the elect, though their religious views were regarded as very unsound, and in a vague way dangerous to the existing order of things if they should ever spread. But Mr. Cassel had long ago given up all hopes and attempts at converting his neighbors, and, like a wise man, he lived with them in peace. Mr. Rosse and Myra sauntered along this street until they came to the square red brick house numbered 91. Several little girls were sitting on the door-step, which was a few feet back from the sidewalk and separated from it by an iron fence. "Does Mr. Cassel live here?" inquired Mr. Rosse. "Yes, sir," was the answer. He opened the gate and entered. The children in the meantime had arisen to their feet and seemed excited about something. Then, before he could speak again, one of them asked, "Isn't this Myra?" He replied in the affirmative, and then a clamor of voices arose: "I knew it! We knew it just as soon as you stopped!" "Aint I glad I" "Won't Mabel be glad!" "I'm going to tell Mabel. Come right in. I'll call papa. Isn't it splendid!" Somewhat amused and surprised, he followed the children into the house, and there met Mr. Cassel and Mabel on their way to the front door to learn what all the noise meant. "Papa, here's Myra," "Mabel, Myra's come," "Mabel, aint you glad?" The visitors were accorded as friendly, though less noisy, a welcome by the older people as by the younger, and Mr. Cassel explained how it was that the children all she knew about Mr. Rosse and the child, and had knew about Myra. Mrs. Jordon had written to Mabel concluded by stating that she was sure the latter was New Church parentage, and asking Mr. Cassel and Mabel to call on Mr. Rosse. From the name and description they had at once recognized their traveling companions, and Mabel had been telling the children all she knew about Myra's life, and the story had greatly interested them. While Mr. Camel was telling this, Myra had drawn close to Mr. Rosse and stood looking at the other children, while they, now very silent, stood in a group looking at her. The older people did not interfere, but left them to make acquaintance after their own fashion At last one of them, drawing a little nearer to Myra, said, "I've got a doll." Myra looked interested, but did not reply. "It's a French doll." "Is it?" replied Myra, still more interested. "Yes, and it's just ever so lovely. Have you got a doll?" "Yes, two of them." "Are they French?" "I don't know. Uncle John gave me one of them, and the other I brought with me from where I used to live," "Is it pretty?" "Not very," replica the honest Myra. "It is an old, doll, but I love it and call it the other doll's grand-mother." "Isn't that nice. May I see it?" Myra nodded, and then the smallest of the children said, "I got a kitty." "Where is it?" "Up-stairs." "May I see it?" Then Mabel was appealed to. "Mayn't we go upstairs?" Then they all started, pattering through the hall and up the stairs, the best of friends. After quiet had been restored again, Mr. Camel asked, "Is it true that the child is of New Church parentage?" "Yes; she says so herself," replied Mr. Rowe. "I only found it out a few days ago." "Does that belief run contrary to your own?" The faintest possible tinge of red came into Mr. Rowe's face as he stroked his mustache and replied "The truth is that I have never joined church, and I don't know anything about the New Church, except what my child has told me. "How did it strike you?" "Well, it was certainly new." "Did it appear unreasonable " "No, not altogether unreasonable," was the slow reply. "And somehow, ever since I-heard it I've felt that I'd like to have the same faith the little one has." After a moment's pause he added, "Cousin Jane-I mean Miss Hawkins-told me that you were a New Churchman, and I have taken the liberty of calling on you to see if you will not give me some information about that religion. I think it is right for me to bring up the child in the faith of her parents-that is," and here he hesitated and moved uneasily in his chair, "that is unless I find that faith to be a bad one." "What would you call a bad one?" inquired Mr. Cassel, with the faintest shadow of amusement at the soldier's embarrassment. After more hesitation he replied: "I don't know much about the differences of belief, but I should object to any that went against the Bible and truth and honesty." "I shake hands with you there," replied Mr. Cassel, "and although the New Church is diametrically opposite to all the, so-called Christian Churches of to-day, yet it alone in reality is founded upon the Bible and truth and honesty, or, better stated, on the Word and truth and good." We shall pass over the long conversation that followed. Mr. Cassel was intelligent and learned in the Doctrines, and his listener was a man in the affirmative state; and prepared to receive. When the truth is presented to such, they see and receive it and do not doubt. After their visitors had gone home that night, Mabel said to her father: "Papa, isn't it irrational for a man to receive everything as Mr. Rowe did to-night-I mean in such an unhesitating manner, before he has read a line in the Writings?" "On the contrary, my dear, I think that it shows real rationality." It is needless for us to follow Mr. Rowe through the enthusiasm experienced by all when first the truth is seen. His first feeling was that such truth needs but be experience as an amateur missionary served to dispel presented to men to be received by them. But a short this fancy. As he progressed, the cause of this refusal to receive the Divine Truth became clearer and clearer to him-" Men love darkness better than light." Though he soon gave up the idea of converting the world, he continued for a long time the endeavor to impart to Miss Hawkins an insight into the Truth. She would listen to him with pursed-up lips, and then, shaking her head, would reply: "No, John, the old way is good enough for me. I am too old to take up with new-fangled ways of getting to heaven." In vain he explained to her what "getting to heaven" meant. Her reply was: "I'm a poor, miserable creature, I know. When I was a young girl I saved soul, but the snares were too strong for me and I from grace. Dancing or the theatre, I forget which, was the cause. I have been thinking seriously of making profession of religion again, but, like all sinners, I keep putting it off, although I know that at any minute it may be too late, and my soul will be lost. But," with a deep sigh, "the flesh is weak." So long as he strove with her so long she remained devoutly and piously severe in her rejection. Finally he abandoned the attempt. Then Miss Hawkins grew fretful and complaining. The only family ties she had enjoyed for over thirty years had been those of a boarding-house. For thirty years her ever-changing family had grumbled at their fare or accommodations, quarreled with each other in winter about the heat from the registers, or in concert growled at her stinginess in freezing them to save a little coal. And her spirit, externally at least, had grown sour in contemplating the unreasonableness of boarders in demanding all manner of comforts and luxuries for the pitifully small sum they were willing to pay-and sometimes left without paying. The coming of Mr. Rowe and Myra had wrought a total change in her life. She was no longer a sour, bitter-spirited woman, living in a state of open or concealed warfare with her household. She was the mother of a family now, and these two her children. Anything that tended to separate them from her or in any way alienate them was a cause of sorrow and anxiety. Thus it was that when Mr. Rosse gave up the attempt of bringing her to see the truth, and taking Myra with him would go off to Church every Sunday and frequently through the week take her to the various meetings pertaining to the social side of the Society's life, that Miss Hawkins became fretful and unhappy. "John, it's selfish in you to go off every Sunday to Church and never offer me a chance of going with you." "I thought you went to your own Church when you went at all." "Didn't I tell you that I fell from grace years ago?" "Well, yes, I believe you did, but then you said that you didn't believe in the new-fangled notions." "Now, John, it is not right for you to try and excuse yourself in that way. You used to talk to me about correspondences and-and such things, but you know that you never once asked me to go with you and Myra. And I'd like you to tell me," she added, triumphantly, "how you can expect a person to believe in a Church until they hear the minister and see how they like him?" The result was that on the following Sunday Miss Hawkins went with "her children." "Cousin Janet what did you think of the sermon?" asked Mr. Rowe at the dinner table after their return. "I liked it ever so much. The minister is such an impressive speaker, and I know from his looks that he is a good man." "So yon agreed with the doctrine he preached?" "John, that is a foolish question. A good man cannot preach a bad doctrine." On the following Sunday morning, a little in advance of their usual time for starting, Miss Hawkins, with her bonnet on, called up-stairs: "John! Myra! If you don't hurry we shall be late for church." A few moments later she announced her intention of being baptized and applying for membership in the Society. Mr. Rosse, to whom this announcement was made, had some doubts on the subject, and consulted with Mr. Cassel on the matter. Said the latter: "So long as she believes in the LORD I can see no objection." "But that's the point. When I questioned her on the subject she in substance declared that she believes that 'Jesus died to save sinners,' and when I explained to her the doctrine of the LORD, all she said was: 'Well, John, I'd a heap rather believe that than the other;' she will assent to any New Church doctrine I propound, and yet I am certain that she does not really and clearly comprehend one of them" "The poor old lady will not be alone in the Church in that respect," replied Mr. Cassel, smiling. "Do not discourage her; perhaps in the next life she may be in brighter light than some of us who think we see so clearly in this." The minister of the Society, to whom Mr. Rosse also applied, made no objections. "I do not think it is orderly," said he, "for people to be enrolled as members of the Church who have not been baptized into it. But Miss Hawkins wishes that Sacrament, and when administered it will bring a different class of spirits about her." So she was baptized into the Church, and during the remainder of her life was a devout and faithful member. What she really comprehended of its teaching none could tell, yet who can deny that "she hath done what she could." [TO BE CONTINUED.]
WEEDS. 1884
IN the spring a certain man cleared the weeds from his garden. Said he: "I have conquered them; my work is done." Then he went off to the seashore and did nothing all summer. In the autumn he returned to gather the fruits of- his garden. He founds weeds as high as his head and nothing else. If this has a moral, it is: Don't be conceited about your garden.
SECOND COMING OF THE LORD. 1884
IT is an opinion wide-spread in the New Church, that, the Second Coming of the LORD is an undefined influx into the minds of men, the results of which are "the advanced belief of the present times," and modern inventions and conveniences. The opinion is sought to be confirmed by a statement in the Last Judgment, which treats of the greater spiritual freedom men would enjoy after the Judgment. As if a man's freedom inevitably leads him to do good! On the contrary, freedom implies the liberty to do good or evil, and it needs no very deep insight into the state of the Christian World to see that the maw of men prefer evil to good. Not only do the records of crimes with which the daily papers teem evidence this, but the very fact that the papers are so full of them and describe them with so much detail, shows that the taste of the public is rather for accounts of evil than those of good. When the LORD was in the flesh He executed a Last Judgment in the spiritual world of which He spoke when He said, "Now is the judgment of this world; the prince of this world shall be cast out" (John xii, 31) "The prince of this world is judged" (John xvi, 11) "I saw Satan as lightning falling from heaven" (Luke x, 18). The result of that judgment was, that the slavery and captivity in which men had been before the LORD'S Incarnation, and which led even to the possession of men by devils, was removed by the judgment He then executed, and from the Freedom then restored men could better perceive truths, if they wished to perceive them, and thus become better, if they wished to. But no one ever dreams of such a thing as the renovation of the whole world at that time, a renovation due to an influx following the judgment, which would pervade all minds and bring to them new light and life. The LORD'S Coming at that time restored the great requisites for man's salvation-Freedom and Reason, or Liberty and Rationality. By means of the judgment, Freedom was, restored to see the truth, either to receive or to reject it; "to choose the good or the evil;" and by the LORD'S preaching and that of His disciples and their successors, the reason could be illuminated. And so it is at this day. The Second Coming, of the LORD consists not in an "all-pervading influx of truth, the signs and effects of which are everywhere manifest," but it consists in general of two things-the execution of the Last Judgment in the spiritual, world in 1757, by which liberty is restored to man to choose the good or the evil, and the revelation through Swedenborg of the Heavenly Doctrines of the New Jerusalem, by means of which men can have their reason formed. For the LORD'S Church, the Kingdom of God, consists solely of those who suffer themselves to be regenerated in freedom according to reason and of none others. The language of the paragraph which is so often cited to give countenance to the falsity that men in general are growing better merely from the restored freedom, leaves not a particle of doubt in the mind concerning the will being a great factor in the spiritual amelioration of the human race. For we are taught:
As to the state of the Church, it will not be similar hereafter [to what it was heretofore]. It will indeed be similar as to external appearance, but dissimilar as to the internal. As to outward appearance, there will be divided Churches as before, their doctrines will be taught as before, likewise the religions among the heathen, but the man of the Church will after this be in a freer state of thinking concerning matters of faith, thus concerning the spiritual things which are of the Church, because spiritual freedom has been restored; for all things have now been reduced to order in the heavens and in the hells, and thence inflows all thought concerning Divine things end against Divine things, with Divine things out of the heavens, and against Divine things from the hells.
Hence, if there be any "all-pervading influx" it comes from hell as well as from heaven. But man is in freedom to choose one or the other. This principle was in the minds of the angels when Swedenborg spoke with them concerning the future state of the Church. He reports them as saying, "That things to come they know not, since to know coming events belongs to the LORD alone, but that they do know that the slavery and captivity in which the man of the Church was heretofore has been removed, and that now from restored freedom he can better perceive interior truths, if he wills to perceive them, and thus to become more interior, if he wills to become so" (L. J. 73 and 74). And to this they added, "that they had little hope of the men of the Christian Church," the reason for which is very evident to those who have carefully read the accounts concerning Christendom in the Writings. To believe that Christendom, as a whole, is rapidly growing better from the new influx it receives from heaven, is on a par with believing in man's instantaneous regeneration, or his conversion in the Methodist is not for the purpose of gratifying a love of denunciation that the evil state of the Christian World is thus dwelled upon. It is as necessary for the New Church - in general to have a clear and true view of the state of the Churches around it, as it is for every individual New Churchman clearly to recognize the depravity of his natural man. The Divine Truth, revealed through the LORD'S chosen servant, Swedenborg, alone, when received in an affectionate heart, will better and save men. Influx is received according to the form of the recipient vessels, and the revelation made through Swedenborg alone can form those receptacles in the minds of men which will reject the influx of hell and receive the influx from heaven. And we can really receive no Truth unless we first awaken to the state of the Christian World. The kingdom of the heavens cannot be established until the kingdom of hell is removed. In the True Christian Religion we find a paragraph so important in its bearing on this subject that we eel impelled to quote it in full:
Without truths there is no cognition of the LORD, as without truths there is no faith and thus no charity; consequently, without truths there is no theology, and where this is not there is no Church. Such is the assembly at this day who call themselves Christians, and who say that they are in the light of the gospel, when yet they are in thick darkness itself; for the truths lie hidden under falses, like gold, silver, and precious stones buried among the hones in the Valley of Hinnom. That this is so was clearly evident to me, says Swedenborg from the spheres in the spiritual world which flow forth and propagate themselves from time Christendom of to-day. One sphere is concerning the LORD; this breathes forth and p ours itself forth from the southern quarter where there are the learned-of the clergy and the erudite of the laity. Wherever this penetrates it stealthily enters the ideas; with many it takes away the faith in the Divinity of the LORD'S Human, with many it weakens it, and with many it infatuates, because it brings at the same time a belief in three gods, and thus there is confusion. The second sphere, which carries with it faith, is like a black cloud in winter time, which brings darkness, turns rain into snow, makes bare the trees and freezes the water, and takes away all pasture from the sheep. This sphere, conjoined with the former, insinuates a lethargy concerning the one God, concerning regeneration and the means of salvation. The third sphere is that of the conjunction of faith and charity, which is so strong that it cannot be resisted; but at this day it is nefarious, and, like the plague, it infects whomever it breathes upon, and tears asunder every conjunction between those two means of salvation established from the foundation of the world and restored by the LORD. This sphere also attacks men in the natural world, and extinguishes time conjugial torches between truths and goods. This sphere I have felt; and then when I thought of the conjunction of faith and charity, it interposed between them and violently endeavored to sever them. The angels complain of these spheres, and pray to the LORD that they may be dissipated, but they received for answer that they cannot be dissipated so bug as the Dragon is upon the earth, because it comes from the Dragonists there; for it is said of the Dragon, that he was cast to the earth, and then the following: "For this rejoice, ye heavens, and woe to the inhabitants of the earth." (Apoc. iii.) Those three spheres are like atmospheres blown from the nostrils of the Dragon, which, because they are spiritual, invade and compel minds. There are yet few spheres of spiritual truths, only in the new heavens, and with those below heaven, who are separated from the Dragonists; which is the reason why those truths are at this day as invisible with men in the world as ships in the Eastern Ocean are to the captains and sailors who sail in the Western Ocean.-T. C. R. 619.
The teaching here is plain and practical: It is necessary for our spiritual well being to keep aloof from the Old Church, and especially from their worship. Otherwise their sphere will unconsciously insinuate itself into our minds. The LORD has made His Second Coming: He has executed the Last Judgment in the spiritual world, by which we are in a freer state to see the Truth and to choose it: - He has, more over, revealed this Truth. It is therefore our duty, in the full exercise of our freedom, to embrace the Truth with all our heart; to learn it, and "teach it to our children, and talk of it when we sit in our house, and when we walk by the way, and when we lie down, and when we rise up" (Deut. vi, 7), and conform to it in every desire and thought and word and deed, Then shall we be conjoined with the LORD and He with us. His Divine Truth as revealed in the Doctrines of the New Church, being His Divine Human, will be in us, and the words of the LORD will find their fulfillment in our case also: "Father, the glory which Thou gayest me, I have given them; that they may be one, even as we are one. I in them, and Thou in me, that they may be made perfect in one."-John xvii, 22, 23.
NOTES. 1884
THE Philadelphia Times says: "Rev. B. F. Barrett, of Germantown, formerly Swedenborgian minister in this city, has just finished a little book which he calls Footprints of the New Age."
IT is curious to note the fury with which certain orthodox papers assail harmless amusements. A new public building in a Southern village was recently the scene of a dancing party, and a neighboring religious paper in commenting on the fact exclaims: "Are the society people bent on rearing a nation of libertines and harlots?"
THE Religio-Philosophical Journal truly says of the Unitarians that they must become "Spiritualists," or "they must become Atheists and Materialists, as must the Universalists, the Hicksite Quakers, and all manner of liberal Christians; for they are all at the dividing of the paths and must take the one to Spiritualism or the other to Materialism." The Journal has omitted to mention a third path, the LORD'S New Church. But very likely it does not believe there is such a Church.
IN a somewhat excited tone, a correspondent of a Southern Methodist paper asks if it is possible that the "Methodist, Baptist, Presbyterian, and other Christian Churches" are responsible for Sunday trains, street-cars, barber shops, and the like. If they are they have a great deal to answer for. Nothing less, in fact, than "cyclones, tornadoes, storms, and earthquakes and plagues," which the correspondent in question holds, are in peat part caused by the aforesaid sins." Now, it would be very interesting to trace cause to effect in this light, to find out, for instance, if Sunday morning shaving had anything to do with the late earthquake.
THE Roman Catholics seem to be rapidly losing their hold on Belgium. Of the five thousand students at the Catholic College, two thousand are said, on good authority, to be Atheists, each one of whom is likely, when he goes forth into society, to do his best to undermine religion. The Catholics have little to fear from Protestants. In fact, being better prepared than their opponents, they delight to encounter them in religious discussion, and not infrequently have decidedly the best of the argument. The Catholics gain far more converts from the Protestants than the latter from them. But the great enemy of the Roman Church is so-called "free thought," or atheism. Against this it has no weapons. Those used with effect against the Protestants are, of course, useless. When a Catholic begins to think for himself in religious matters, he ceases to be a Catholic.
IT has been stated that the famous French novelist, Balzac, was a receiver of the Doctrines of the New Church, to which he was introduced by a Polish New Church lady, the Countess Hanska. That Balzac knew of Swedenborg and also certain of the Doctrines, no one can deny who has read any of his novels. This "reception," however, must have been of an extremely loose and doubtful character. In his celebrated novel, The Talisman-a most sensual and pessimistic parody of the social institutions of the age-the hero in one place is made to rebuke the "Swedenborgian philosophy" of an old cynic, who declares that "love and hatred are to me only empty words." In another place he states as his theory that "our ideas and thoughts in fact are nothing else than organic beings who populate an invisible world and who have a direct influence on our fates."
THE National Temperance Society has refused to be any longer responsible for Dr. Sampson's work on Bible Wines and has returned the plates to its author. This book, it will be remembered, is the chief authority for the "two wine" heresy. What the ostensible reason for this action may be we do not know; but in view of the repeated exposures of Dr. Sampson's erroneous quotations and other mistakes, a fair inference is that the Temperance Society is unwilling to injure its cause by publishing a work so vulnerable to criticism. For some time, Mr. S. C. Brace has been exposing the numerous errors of the book in various secular and religious papers. He has followed up Dr. Sampson's quotations and has showed that either he is no linguist or has translated to suit his assumed position. But this not all. Mr. Brace did not make the direct charge of forgery, but offered to give certain sums of money to the Temperance Society if Dr. Sampson would simply state where certain so-called "quotations" from ancient writers could be found. Dr. Sampson was unable to comply with the request, and we may conclude that on this ground the Society has repudiated the work on Bible Wines.
IN a letter describing the Spiritist camp meeting a correspondent of The Sunny South gossips a little anent the New Church. The correspondent, a lady, seems to regard it as a sort of refined Spiritism, for she says that the "visions and dreams of the Swedenborgian" are beautiful and elevated and not puerile, and that Dr. Holcombe "is the Paul of this faith." All this is news indeed. She also says that the daughter of General Herschel V. Johnson told her that her father was a New Churchman and that his friend, Alexander H. Stephens, was inclined to that faith. This statement, however, we are disposed to doubt. We base our doubts on a circumstance related by the correspondent, for which she gives as authority a letter from Mr. Stephens to Mr. Johnson after her husband's death. It seems that at their last meeting General Johnson had said to Dr. Stephens that if possible he would after his death come to him and convince him that men lived after death in the human form. One week after the former's death, says Mr. Stephens in the letter, while sitting in his study, and in a state of wakefulness, he looked up and "saw my old friend, your husband as plain as I ever saw him in life. * * * He touched himself slowly and impressively, as though to say, 'This is my present form,' and then in an instant was gone." It is not orderly for men either in this world or the next to seek for such communication. Those who do are Spiritists. If there be any to whom such intercourse comes without seeking, they are unfortunate and should struggle against their misfortune.
ADMINISTRATION OF CHURCH BUSINESS AFFAIRS. JOHN WHITEHEAD 1884
VII.
WE have seen that matters ecclesiastical belong to the Priests, and that the business affairs come within the sphere of laymen, but that still they are subordinate to the priestly function. A further elaboration of this subject seems necessary. As in the Priesthood order and subordination are necessary to perfection, so also are they necessary among the laity; the wiser must be placed in offices of trust, and the less wise must be subordinate to them. Thus there arises the question, How shall these wise ones be selected? The same question also arises in the selection and appointment of the Priests. In the first place, the qualifications for office must be considered. We are taught in the Writings: That omnipotence, omniscience, and omnipresence belong to the Divine Wisdom from the Divine Love, but not to the Divine Love by means of the Divine Wisdom, is an arcanum of Heaven which has not hitherto shone in the understanding of any one; because no one has yet known what love is in its essence, nor what wisdom is in its essence, and still less concerning the influx of one into the other; which is, that love, with all and everything of it, flows into wisdom and resides in it as a king in his kingdom or as a master in his house, and relinquishes all the government of justice to its judgment; and because justice is of love and judgment is of wisdom, relinquishes all the government of love to its wisdom.-T. C. R. 60. The LORD is the head and governor of His Church, but He leaves the men of the Church to enjoy life as of themselves, and so in matters of teaching and of government He permits us to exercise these functions as of ourselves. Therefore in the Church those who are fitted for teachers and governors must be appointed to exercise those functions, and as such offices require those who possess judgment from justice, or wisdom from love, thus those who are intellectual, therefore we conclude that these functions belong to the men of the Church. We are distinctly taught that women are not by their very nature suited for the Priesthood, and we can also conclude that matters of government in the business affairs should not be left to their decision. In the Diary we read:
CONCERNING WOMEN WHO PREACH.
Women who think as men do concerning religious matters, and who speak much of them, and still more if they preach in assemblies, they destroy the feminine nature which is of the affection from which they will be with the married, and they be come material so that their affection perishes and the interiors are shut; they also begin to be delirious as to the thoughts, which takes place because the affection then being destroyed causes the intellectual to be delirious. In the external form they can, indeed, still appear like others; in a word, they become sensual in the lowest degree; that at home; otherwise where are preachings.-S. D. 5936.
And in the Arcana:
Because every law and every precept exists from the celestial and spiritual as from its true beginning, it follows that this law also is that which is of marriages, that the wife should be under the prudence of the man, because she acts from cupidity, which is of the proprium, thus not from reason, as the man acts.-A. C. 266.
These passages are quoted to show that in certain matters requiring the predominance of the intellectual faculty men only must administer them, and not women, for we are frequently taught that woman is voluntary and man intellectual. Applying this principle to questions of Church order and government, it can be clearly seen that women are excluded from a participation in the administration of these things by their very nature. How woman suffrage gained a foothold in our Church societies it is difficult to say, but still, we may ask, in view of the above principles, Would it not be better to leave the decision and administration of such matters entirely in the hands of the men? It is very true, at the present time, that many women take a greater interest in Church affairs than many of our men, and they may feel that their active interest and support is useful and necessary. But would not the Church prosper better ii; instead of acting directly, they would excite the men to take more interest and perform the duties which belong to them? Women being excluded from governmental functions, so a]so are minors, because they have not as yet arrived at the age of freedom and rationality. Therefore we must look to the adult males in the Church for the care of and performance of the ecclesiastical and business functions. In regard to ecclesiastical appointment, there are several things to be considered-in the first place, the fitness of the candidate. We are taught in the Writings that
The two states of exinination and glorification are represented by various things in the universe. The reason is because they are according to Divine Order, and Divine Order fills all and everything, even to each minutest particular in the universe. The first state is represented with every man by the state of his infancy and childhood, even to puberty, youth, and early manhood, which is a state of his humiliation before his parents, and then of obedience, and also of instruction from masters and ministers; but the other state is represented by the state of the same person when he becomes his own master and freely exercises his own will and understanding, in which he has control in his own house. The first state is also represented by the state of a Prince, the son of a King or of a Duke, before he becomes a King or a Duke; in like manner by the state of every Citizen before he becomes a Magistrate; of every Subject before he discharges the duties of any office; of every Student who is preparing for the Ministry, before he becomes a Priest; and of the Priest before he becomes a Pastor; and then of the Pastor before he becomes a Primate; also of every Virgin before she becomes a Wife; and of every Maid-servant before she becomes a Mistress; in general, of every Clerk before he becomes a Merchant; of every Soldier before he becomes an Officer; of every Servant before he becomes a Master. The first of these is a state of servitude; the other is that of one's own will and the understanding therefrom.-T. C. R. 106.
If the LORD passed through such states in His glorification, so also man must in his regeneration. It is therefore useful to a youth and young man, and to those who enter any business and profession, to be at first under the supervision of others who more thoroughly understand the business than they possibly can. Applying this principle to ecclesiastical government, it is useful and necessary to have order and subordination among the Priests, and the lower degrees, consisting of those not so wise, ought to be subordinate to those wiser and more experienced than themselves. The nature of this subordination and that it is not a blind servitude we have seen before. In order also to secure the Church against injury from incapacity and incompetence on the part of Priests, it is necessary for those who become Priests to first pass through the preliminary state of students. They ought to study the Doctrines of the Church under competent teachers. They ought to be judged by some standard to see if they are able to perform the duties of a teacher of the Doctrines. Thus some one or more in a higher degree must decide as to the fitness of a candidate for the ministry. The candidate prepares himself and submits to the judgment of superior officers, and if passed is introduced into the Priesthood. In order to perform the use itself he must be appointed to some place after the general introduction into the Priesthood. The introduction into the Priesthood is a certificate to the Church, indorsing the candidate and saying that he is fit to fill the office. In order actually to perform the use of teaching he must be placed over some society or in some subordinate position, which appointment requires a judgment as to his fitness for a particular position. This appointment, it would appear, needs the consent of the body to which he is to minister. This body does not decide as to his fitness for the ministry, that is decided by those who are in superior wisdom. It is similar in introduction into the second degree. Those in a superior position ought to decide on the fitness of the candidate. So also in regard to introduction into the third degree. But in appointing Priests of any degree over particular or general bodies of the Church, the consent of these bodies ought to be given and then ought not to be made an arbitrary appointment, as is done in the Methodist and Roman Catholic Churches. This consent on the part of the people is that reciprocal by which the Priesthood and people can work harmoniously and profitably together. Such a system guards against incompetent persons entering the ministry, it guards against their attaining high position in the Church, and it also guards against priestly domination, and requires that the government be based on the consent of the people. When we come to the organization of the Church for business purposes, we can see that similar guards against the appointment of incompetent persons ought to exist. In the past, the democratic principle of government has prevailed, and our business organization has been little more than a mass meeting. There is no stability in our organization and no guarantee that the, uses of the general bodies and the societies will be continued. Each society and each general body is practically independent. Scarcely any have in their instrument of organization an acknowledgment of subordination to the larger bodies. The larger bodies have no authority over the smaller. They are not bound together into any permanent form, and any society can sever its connections with the general body at any moment. This, no doubt, provides a great degree of freedom, which very often goes over into license. There is nothing permanent in the body or in its uses, and this may account for the difficulty of raising funds for the use of the Church, and in securing gifts and bequests of large sums of money for permanent investment for Church uses. The donor is not certain that it will be of permanent use. A society may go down and the property be dissipated; - a general body may be broken up and the property fall into the hands of a few persons. The general body may, after solemn promises to the contrary, give away its funds and uses to practically independent corporations. These things have been done and may be done again, and the result is that we live from hand to mouth as it were, no one trusting large amounts of money to a body that is little more than a mass meeting, and which changes its character very materially every year according to the city its meetings are held in. As a remedy for this state of affairs we need stronger and more permanent governments. We need to be assured that the uses will continue to be performed; we need to be assured that the uses and funds of the body will be under the command and control of the Church. The property of societies ought to be so secured that if a society practically disappears its property may be used and controlled by the general body, the property of this again being secured to the most general body. We are not in danger in the New Church from too much centralization, but from too little. In the Church there are such divergent views and diversity of ideas, that it seems impossible to bring the men of the Church together in general work. The principle of subordination to the general good is not sufficiently recognized. We are not willing to rub off our angularities or allow them to be rubbed off by others, and so our strength is dissipated and the uses of the Church languish. There is no common parent to encourage weak societies and help them along. So each one must in a great measure take care of itself, and if not fully able to do so its uses must languish, and perhaps at length die. A remedy for this state of affairs will be found in a practical application of the doctrine of order and subordination, in arranging the societies and general bodies into a complete whole, with a strong central government, the smaller bodies being subordinated according to the laws of influx, which laws provide great freedom to the subordinate parts, whilst at the same time they guard against many evils that otherwise will infest both the centre and circumference. In our next, we will treat of elections, selections, and appointments to office. JOHN WHITEHEAD.
THREE DEGREES OF SUICIDE. 1884
THE other day I noticed on the office desk of a friend sun dry articles seemingly incongruous with such a location. There were there various articles of clothing and personal effects, and, what most drew my attention, a revolver, one barrel powder-stained and with the hammer still down on the exploded percussion cap and another barrel ready to be discharged. To the natural inquiry," What are these things doing here?" came the reply that they were the property of a man who had just committed suicide and they had been brought to the office of my friend, who fills a semi-official position in the community, for disposal. A few words sufficed to tell the story: The poor fellow was a young man of talent and character, but had become unfortunate in his business. He was a teacher of languages, and a capable one, but somehow did not succeed. Add to this that he had been cheated out of his little savings by the foul arts of a "confidence - man," and you have the causes leading him to this abrupt self-withdrawal from a world where all looked dark. His act was calmly premeditated. He left behind him letters telling of his purpose and giving directions where his effects should be sent, and requesting only a pauper's funeral, then-going some three miles out from the city to a spot where nature was at once grand, lovely, and calm, where the everlasting hills on one hand, the wide expanse of clear blue above him, and the broad, tranquil ocean singing a lullaby into what he probably thought an endless sleep, all told of the power, the glory, and the love of the LORD-he passed at once by his own act into the spiritual world. We leave him there; we judge not; he is in the Father's hand, and we thank Him for the confidence in His love He gives us in such measure that we rest in those arms and say, Thy will be done. It was piteous to look on the pistol, almost still smoking, by which this severance of the natural from the spiritual was done-to think alike of the cause and the result. Yet I had hardly left the place when a sadder sight met me. I was accosted by a young man with whom I had had a slight acquaintance, yet enough to show me that he was a fine scholar and a person of taste and culture. He was comparatively young-was a graduate of one of our Eastern colleges which might be called the most thorough and complete seat of learning in our country; and not only a graduate of high standing, but he had been for some years the principal instructor in Greek in his Alma Mater. His scholarship, from the little opportunity I had of judging, was of the kind called elegant-so clear, so exact, so nicely discriminating. Yet he, too, was a failure. He was obliged to give up his tutorship; he undertook the giving of private lessons in the classics, succeeded for a while, but one by one his scholars left him. His fine abilities all lay idle and his mental training all seemed wasted. And why all this? You will see at once when I say that he met me with a stagger and a stutter, with a foul breath and a bleared eye-in a word, he was drunk. I had heard of his liability to fall under the temptation of stimulants, but never had had any personal experience of him when thus fallen. But now, there he was-drunk!-the accomplished scholar, the discriminating student, the ex-teacher, the polished gentleman, the courteous acquaintance-there he was. Was not this, indeed, sad? On curable-nay, more, that this habit of liquor was making his brain sodden-that he was dropping from his status inquiry I found that this vice was, to all seeming, in of a thinking man into that of an unreasoning animal. I had met him, it seems, when his mind was clear-when he was himself-and it was a treat to hear him explain certain points in classical study with such clear and critical acumen; and now to hear him, with a thickened utterance and babbling tongue, say-. But no; I will not say what he tried to say. The contrast was too great between the Hyperion and the Satyr; the whole thing was too sad. In more sorrow than I can express I left him. In this was another suicide, and one sadder far than that I have just mentioned. The poor, humble, unfortunate German teacher-alone, friendless, without home, without money, utterly disappointed in life and broken down in the future's prospect-did but destroy his natural life. But in this case the mind was attacked; the intellect was being ruined. The former, with a clear head, deliberately chose to kill himself; the latter was destroying his power of choosing. Sad it was in either case, but oh! how inexpressibly sadder to see the soul of man thus ruining itself!-to note the decay of mental power, caused by the very one to whom that power had been given to see the wasted study, the unimproved culture, the last opportunity, the suicide of the man. What high carnival the hells must hold over the sight of that which was made to be the receptacle of a Divine Wisdom, of that spirit which was made in the image and likeness of that Infinite Spirit of the loving Lord from which it came, of the immortal and true part of man-of this enslaved, degraded, destroyed, and that, too, by what is left of man's will-a will powerless for good, omnipotent for its own perdition. Can there be a deeper depth of horror than this? Ah, yes. In his suicidal mania man can go further. He can leave his body intact, he can, in a measure, do no violence to his mind, but he can-and how often does- attack that which He has from the LORD-the Divine Truth within him. Can we not see this in the New Church? Look at it! The LORD is the Truth. As this Truth He came into the world, as It He lived here, and as It He, in His Divine Human, loves man and sits on the throne in the Heavens. All that we know is of and from this Truth-that is, is from Him dwelling in us. What a sacred trust this is I and how the New Churchman ought to feel this! For to him, in the highest of senses, the LORD has come, telling him that his proprium is not wisdom, but only a receptacle of Wisdom from the LORD; that he must not look at himself, but at the LORD; that he must feel that all of him is from without him, because it is from above. He must thus accept this truth as imperative. He must not believe the Writings because he himself sees them to be true, but because they are the Voice, the Word, of the LORD. This at once brings up the whole question of authority. Be it priestcraft or superstition or blind reverence for a man called Swedenborg-be it what you will-the fact remains the same: there is an authority to which deference and obedience are due. There is, because there must. The antithesis shows the cause and the effect. What, then, is the practical result of this substitution of our own ideas for the Divine teachings? What is the true meaning of this enthronement of a proprium full of natural falses and evils upon that high seat of a Divine Truth and Law? It is suicide-soul suicide; it is the killing within us of the sole principle of life-the Divine Life. Is this too harsh a judgment? I have met those who say they want no Church organization, no minister, no priest-nothing of the kind. They want only to be free! But what does this freedom imply? It is but the putting of man in the place of the LORD; it is the exaltation of self above the Creator of all self-hood. Is not this a rehearsal of the scene of Calvary? is it not again a crucifixion? Whence comes the feeling leading a man to say: "I see no use of anything distinctive in the New Church order or ministry or organization; I am all to myself and in myself; I want to be free in all things-to be independent, to be unfettered, to follow the prompting of my own rationality"? Whence is the source of this? Is it from Him who says, "Follow me"? or is it from that self-love which exalts itself as God? This is indeed a suicide-an attack on the LORD as the one Power, Love, Wisdom, Life, of the universe it is an attack on ourselves-on our inmost, our eternal, life. For a man's love is his life, and a true love only is a true life. Where do we find this, life?-in ourselves? No; a thousand times no. It is in the LORD; for in Him is Life. If we really believe it we shall seek that truth which is indeed independent, for it is independent of ourselves. If we do not believe this, but only in some vague way think it, then we at the very outset assail the Truth which is our Life as it was and is the LORD'S. And in so doing we seek to kill the Truth; hence to kill that which only is our life. We deafen our ears so they cannot hear; we blind our eyes so they cannot see; we harden our hearts so they cannot feel. This we do ourselves, deliberately, of a purpose, for time and for eternity. In the vision of the New Jerusalem coming down from the Heavens the longing soul says, Come, LORD JESUS! Shall we look within instead of without and say, "Come, thou proprium of man"? God forbid. The LORD in His mercy keep us from this awful self-murder-this irremediable destruction of all that makes man man-this fearful, hopeless, eternal soul suicide. W.
PEOPLING OF AMERICA. 1884
THE first peopling of our American continent has been a great puzzle to all archaeologists, and is still. Some hold (with the Mormons) that America was populated from successive emigration from the West, from the Australian continent, or from Asia; others that there was once connection between the west of Africa and South America, and that the wonderful similarity between the architecture and civilization of Egypt or India and that of the Mexicans is thence to be accounted for. All this, however, is nothing but supposition. The Writings do not give us any positive facts in answer of the question of the population of America, except the general principle that the creation of the first men simultaneously took place on different places. The Aboriginal Americans might, therefore, be considered as an altogether different race of men, who never had any connection with the other part of humanity. Among them, as among the Africans at this day, there might have been, during the time of the Most Ancient and the Ancient Churches, a special revelation, from which originated their particular civilization. It may, however, here be of interest, even if not of great significance, to learn the opinion of Emanuel Swedenborg on this question. In one of his earliest works, the Jordens och Planeternas Gang och Stand ("The Rotation and Position of the Earth and the Planets"), published in Skava, 1718, he endeavors to show the truth of the theory that the rotation of the earth is decreasing; that it now revolves more slowly on its axis, making winter and summer, night and day, longer than before. In the seventh of the ten reasons he gives for accepting this theory, he says on the subject of the "Population of America:" "How the Americans arrived to their continent or great island, when still so far separated from our world, is uncertain. Guesses, therefore, must be used when facts are lacking. Some hold that between here [and America] there was a country, a bridge over the ocean, where people and beasts could arrive even to America. Others think that there was an unknown country under the pole, from which people could have emigrated to America and further south. But the second, as well as the first supposition, seems absurd, because that unknown country under the pole must have been adherent to Greenland, which is of such a nature that no one can live there on account of the coldness. But we keep firmly to the opinion that the rotation of the earth in the beginning was swift, making short days and nights, together with a temperate and spring-like atmosphere. Then the very borders of Lapland and Greenland could have been inhabited, and people live there without danger, and so moved further east or west to the same meridians, where now America is located. A few days of traveling could then have brought them from Greenland to the American meridians, because the atmosphere then was calm, without being either too cold or too warm, but such as is in Sweden in the month of April. After that time the winter made the country a desert, and closed the easy communications for the people." C.
HISTORICAL INACCURACIES. 1884
EDITORS NEW CHURCH LIFE:-In a recent number of the Dawn, an English New Church paper, I notice a number of important errors in Dr. Bayley's account of the early history of the New Church in Sweden. As facts cannot be denied and ought not to be misstated, I feel it a duty to correct some of these errors. He informs us that Carl Deleen was the first translator of the Writings into the Swedish language. But the Royal Library of Stockholm contains a copy of New Jerusalem and Its Heavenly Doctrine, translated by C. F. Nordenskold, 1788, and The True Christian Religion, translated by Dean P. Odhner, 1795. These books are, as far as I know, the first translations of the Writings into Swedish. Mr. Deleen did not commence his translations before 1817. It is further stated that Mr. Deleen, at his own expense, published all the Writings; but the truth is that the Society, "Pro Fide et Charitate," which existed in Sweden from 1796 to 1830, furnished nearly all the means. Other mistakes are made, such as that Dr. Beyer was Greek professor in Stockholm, when he really was Doctor of Theology at the Gymnasium (or High School) at Gottenburg. Mr. C. Johansen is called an "able clergyman," but was, in fact, nothing but a steel laborer in Eskilstuna. Dr. Kahl, of Lund, is said to be "next under the Archbishop of Sweden," when yet there are two degrees of honor between his office and that of a Bishop. Geijer, the national historian, is called a "thorough receiver of the Doctrines," but, when placed on trial, he openly denied his belief in the New Church. It is further stated that in the year 1772 a "small society of affectionate receivers" was formed by Nordenskold and Wadstrom, when neither of these gentlemen became acquainted with the Writings before 1773. Most amusing is the easy and "liberal" spirit with which the later political history of Sweden is treated. Sweden has not had any king with the name of John since the year 1596, when John III, father of Gustavus Adolphus, died. Still Dr. Bayley says: "We know, also, that Charles XIV, the Kings John and Oscar, took under their protection," etc. I was at first at a loss to know which prehistoric New Churchman John III took under his despotic protection, but came finally to the conclusion that Dr. Bayley must have considered Charles XIV and Jean Baptiste Bernadotte, Marshal of France, as two different men. On the whole, it would be well if the Dawn and all other New Church papers would publish only what is true or unquestionable fact. New Church writers ought not to draw too strongly on their imagination, even when they are describing matters of comparatively little importance. If further references as to the truth of these remarks should be wished for, see Dr. Tafel's Documents, Vol. I, Dr. Kahl's Nya Kyrkans Inflytelse, M. Chevrier's L'Histoire de la Nouvelle Eglise, et al. C. T. 0.
TERM "PRIEST" IN THE WRITINGS. 1884
EDITORS NEW CHURCH LIFE:-In a German pamphlet against the order of the New Church, published in Philadelphia by opponents of the General Church of Pennsylvania, it is said (p. 17) that "Swedenborg never used, nor could he use, this hateful word [Priest] in his works." It is true that, since Swedenborg wrote nearly everything in Latin, he does not use the German word "Priester," but uses instead the Latin term "Sacerdos." Nevertheless, this word, as any Latin lexicon will prove, is correctly rendered "Priest," or in German "Priester." Nay, more, we have Swedenborg's own authority so to translate it. He does use the word "Priest" in his Writings. In the Spiritual Diary 6027* he describes in the Swedish language a marriage between the ex-Empress Elizabeth of Russia and a Swedish nobleman, De la Gardie, which took place in the world o spirits. In this relation he says: "When this was decided, an angel in beautiful white garments was sent from here to heaven in order to get a Priest-man to marry them." The word here used in the Swedish is Prest-man, which, as any tyro in philology knows, is allied to and stands for our English "Priest," German "Priester," French "Protre," and that Swedenborg means the same by it as by the Latin." Sacerdos" is evident from what he says about "Sacerdotes "-administering of betrothals and marriages. (See Conjugial Love 21, 295, 308; T. C. R. 748, etc.) If he had not wished to use the "hateful" word "Prestman," he could, if he bad seen proper, have used "tjenare" or "predikant," meaning respectively "minister" and "preacher;" but by using the term "prestman" he authorizes the translation of "Sacerdos" by "Priest" in all the Writings, and the word is accordingly so rendered. A. S. * In the Latin edition this paragraph is omitted as being illegible, but a fac-simile of the original MS. is published in Part VII of the Diary.
NEW CHURCH INTERNAL AND EXTERNAL. E. J 1884
THE New Church is to be an internal Church. The laws for its guidance are found in the spiritual sense of the Word of both Testaments. The spiritual sense of the Levitical laws concerning the relation of the sexes gives us the spiritual laws relating to the internal Conjugial Love between consorts. But these spiritual laws when applied to life necessitate an external course of notion. If two young people love each other for their intrinsic worth, for their spiritual love to the LORD and affection for the Church, and so love each other as to want to become one heart and soul, the one thinking what the other loves and loving what the other thinks, their union must be solemnized by the external ceremonies of betrothal and marriage, and then manifests itself in loving words and actions-all external, because performed by the body; but the spiritual must be within. The external ceremonies which initiated them into this state should be performed by men whose use in the community devolves this duty upon them. The spiritual sense of the laws relating to the Jewish priesthood gives us the spiritual laws governing the salvation of men's souls by the LORD. But this salvation is effected by their learning the Truth through the ear and the eye-an external thing-and by their performing the functions of their calling faithfully, sincerely, and justly, and this consists in words and actions which again are external, but, being performed according to the truth, have an internal within them. The Truth, being apperceived by them through the organs of their body, must have been communicated through the bodies of other men, and in the true order of things these men are such as, actuated by the love for the salvation of souls, devote their life to the teaching of truth and the leading thereby to good. Hence the work of the salvation of souls finds its external in the government by priests who conform with the Divine Truth revealed for their guidance. E. J.
OBJECTIONS TO THE "TEACHINGS." 1884
IT seems to be generally admitted by Old Church theologians that the Primitive Christian Church knew little or nothing of what are now regarded as the cardinal doctrines of the orthodox faith. It is difficult to see how such theologians can take any pleasure in studying the remains of the literature of the early Christians. How can they help recognizing the fact that modern Christianity and Apostolic Christianity are entirely separate and distinct, resembling one another only as the truth resembles its perversion. An example of the troubles of the Old Church in this direction may be found in a review of the Teachings of the Twelve Disciples, which appeared in the July number of Bibliotheca Sacra. The writer does not go to his task with very high expectations. Still, he is not satisfied. He cannot approve of the stress laid on good works as the ground of salvation, nor of the neglect of the Atonement and the sacrificial death of Christ. The ethics of the Teachings are "not Christian ethics; they are not made to rest on the Authority of Christ, nor are they brought into relation with His Atoning work, or with the Holy Spirit as the Author of this new life." The prayers, too, are objectionable because "they fail of bringing into communion with Christ or of suggesting His great love and sacrificial death." The writer, however, admits that "any clear statement of the doctrine of justification by faith could hardly be looked for at this early period, as we fail to find it either in Athanasius or Augustine, the great theologians of the Eastern and Western Churches. But single expressions here and there through the document are suggestive of an undue reliance on works as a ground of Divine favor." C. S.
WORK ON CONJUGIAL LOVE. 1884
THE Divine truths revealed to us in the Writings are presented in Divine order. Each is given in its origin from the Divine Human, and in its descent into the celestial, spiritual, moral, civil, and bodily degrees. Thus the Doctrines of the New Church contain laws applicable to every degree and to every event of human life. The Doctrine of Conjugial Love, for instance, in the inmost form teaches us of the union of the Divine Love with the Divine Wisdom, of Esse with Existere, of the Divine with the Divine Human. Following this, it teaches us of the heavenly marriage of good and truth in the mind, and in orderly sequence of the spiritual conjunction of a husband's mind with that of his wife, and thence of the natural marriage of the two consorts. We find the Doctrine in its first two aspects treated of especially in the Arcana; in its latter two it is more fully developed in the work on Conjugial Love, and hence we find Swedenborg saying in a letter to Dr. Beyer that this book "does not treat of theology, but chiefly of morals." But it is not for that reason his production; it is the Divine Revelation of the Doctrine of the union of good and truth on the moral plane. Every other Doctrine is treated in a similar manner in the Writings; that concerning Conjugial Love more fully than others, because it is the fundamental of all loves, and hence the Doctrine concerning it is the fundamental of all doctrines, and from the full presentation of the application this fundamental doctrine on the natural plane-moral, civil, and bodily-we can learn the application of all others. S
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PHILADELPHIA, NOVEMBER, 1884. NOTES.
Title Unspecified 1884
OBITUARY.-In Laporte, Ind., September 23d, the Rev. Cyrus Scammon, Pastor of the Laporte Society and President of the Illinois Association.
Title Unspecified 1884
THE Boston Theological School has about ten students. The Rev. T. F. Wright has been appointed Instructor in Homiletics and Pastoral Duties. Mr. Worcester continues to have charge of the Theological Classes. The Urbana University opened September 24th with decrease of attendance, owing to the failure to secure a tenant for College Hall.
THE Massachusetts Association held its one hundred and ninth meeting, in Providence, October 9th. The Union reported that it intends issuing a Swedenborg Calendar, which will have a portrait of Swedenborg and will contain an extract from the Writings for every day in the year. The Rev. W. H. Hinkley gave an Interesting account of his visit to Sweden.
THE First German New Church Society of Brooklyn has applied for membership in the General Church of Pennsylvania.-The Illinois Association will hold its annual meeting in Laporte, Ind., November 7th.-The Cincinnati Society will hold its annual lunch and sale November 13th and l4th.-It is reported that an effort is about to be made to organize a Society in Buffalo, N. Y., where twenty-nine (!) families are said to be interested or likely to become so.
THE REV. J. R. HIBBARD, on Sunday, October 6th, preached and administered the Sacrament to twenty-two members of the General Church of Pennsylvania, resident in Allentown.-On Sunday, October 12th; the Rev. L. H. Tafel preached and administered the Sacrament to the German New Church Society of Brooklyn.-In the absence of Mr. Tafel, the Rev. Mr. Pendleton preached for the Advent Society of Philadelphia.-The Rev. T. A. King has left Portland, Me., and returned to his former pastorate in Baltimore.-The Rev. P. J. Faber still preaches to the German Society in New York. He recently visited Newark, N. J., and delivered several lectures.-The Rev. O. L. Barler, who has been appointed missionary of the Ohio Association, now resides in Columbus. On Sunday, October 26th, Mr. Earler visited the Society in Pomeroy and Middleport, Ohio.-The Rev. John Goddard is delivering a course of Sunday evening lectures. The following topics have been announced: Where is the Spiritual World? War in Heaven; What is the Serpent that Seduced Man?-The Rev. John Whitehead, of Pittsburgh, is teaching two classes on the Doctrine of Conjugial Love; one is held in the East End and the other in Allegheny. They are very largely attended. Each alternate week literary classes are held, which promise to be very useful and interesting.
THE New Church Orphanage of England recently adopted four more children, making the total number under its charge nineteen.-The New Church Society of Kensington, London, of which the Rev. Dr. Bayley is Pastor, has added to its uses by the organization of a Working Man's Institute.-The Rev. Joseph Deans has accepted a call to become the Minister of the Society in Leeds.-Many of the Societies have held Harvest Thanksgiving Services. The favorite day seems to have been Sunday, September 14th.-A bazaar was recently held at Blackburn in order to raise money for the erection of a new Sunday and day school. The total receipts amounted to five hundred and sixteen pounds.
THE Advent Society of Philadelphia held its first monthly Tea Meeting Friday evening, October 24th. After supper had been served, the Pastor, the Rev. L. H. Tafel, read a report in regard to the work of the Society for the ensuing year, and called especial attention to the Building Fund, which might be required sooner than a been anticipated. The Rev. W. H. Benade then spoke concerning the General Church of Pennsylvania, stating that it had been thought advisable to unite with the Orphanage in sending out Dr. Hibbard to travel in behalf of both the Orphanage and the General Church. After some remarks from Dr. Hibbard in regard to the work of the General Church, a collection was taken up for its benefit.
THE ORPHANAGE.-It may interest our readers to know that this useful work of the Church is in a prosperous condition. The schools of the Academy are educating seven orphan children without charge for tuition, and one or two more are expected to be received into the school on the first of the month. The central idea of the Orphanage is to give to orphan children of New Church parents a good, thorough New Church education, that shall fit them for useful life here and hereafter; and to do this most effectively, and at the same time economically, it is the effort as far as possible to preserve the family life, and where the mothers are living and at all competent, allow them to each have the home care of her own children and do what she can toward their support, the Orphanage giving such aid as necessary and as the voluntary contributions coming from those who love this use allow. The family of five children which for the sake of economy has heretofore been provided for at Allentown has recently removed to the city, and occupies a part of the building devoted to the girls' school, No. 2027 Vine Street.
THE movement in Allentown, Pa., which resulted in the nominal withdrawal of the Society in that place from membership in the General Church of Pennsylvania, has produced such results that now the opponents of order are endeavoring to force the sale of the Church, built during the ministrations of Mr. Schreck. Those who adhere to the General Church constitute a majority of the active membership of the Society, the adverse majorities in the meeting being composed of those who have not heretofore been considered members, but who are collected together for purpose of voting. The members of the General Church continue steadfast, and encourage each other, knowing that the LORD'S Church will eventually grow and flourish.
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NEW CHURCH LIFE PHILADELPHIA, DECEMBER 1884
Vol. IV
EDITORIAL NOTES 1884
IN issuing this number we observe that it is for the month in which the birth of our LORD is celebrated; and as the wish for a very happy Christmas for all our readers takes form in our mind, we recall the teaching conveyed in the Divine record of the search by the shepherds of Judea, and the Wise Men from the East. Real happiness in the New Church can be attained only by doing spiritually as they did, seeking the LORD at Bethlehem Ephrata. "By Ephrata is signified the Word as to its natural sense, and by Bethlehem, the Word as to its spiritual sense, and there the LORD, who is the Word, wished to be born."-A. E. 700.
THE Saturday Review regards it as "a considerable assumption" to say that "mankind have gone on raising their standard of morality." It seems to think that the world is more orderly now than formerly, not because men are better, but because the police force is.
THE following, from the Messenger's editorial columns (October 29th), is well said and timely: "They who are so anxious that the truths of heaven shall be outwardly received, that they mingle them with the falsities of earth to make them palatable to the natural man, practically destroy the Divinity of the truth they teach, and cause the utterances of Divine wisdom to hold the place in human esteem belonging merely to human opinion."
IN a recent missionary report, a minister relates how he obtained communion wine. There was none at hand, and, "accordingly, on Sunday morning we pressed some grapes and so obtained the wine-genuine new wine-for our use on the occasion." If the gentleman has arrived at the conclusion that unfermented must is wine, it is to be regretted. On the other hand, if his convictions on the use of correspondential elements in "the most holy act of worship" are so slight as to allow him to use whichever liquid is at the time easiest obtainable, it is still more to be regretted.
FROM a letter written to him by a friend, Mr. Thomas Robinson, of England, quotes these words as an exposition of his own views: "If there be one hellish ultimation more than any other composite in all hellish principles to me, it is that of the existence of a priesthood in a Church calling itself Christian. The LORD appointed no priests in His Church, except so far that every member of it is both a king and a priest unto God." Contrast with this the following: "There were some who rejected the Priestly Office, saying that the Priesthood is universal, thus with all. Some of them read the Word diligently enough, but, because they lived in evil, they derived thence dogmas to be abominated, of which there are man; these were also cast down from heaven, but at the back, because they preached clandestinely, and thus wished secretly to subvert the Doctrine of the Church."-Spiritual Diary, n. 4904.
A CIRCULAR report by the Rev. Willard H. Hinkley on the Swedenborg Memorial Church, in Stockholm, has recently been published, giving an interesting of Mr. Hinkley's visit to Sweden and his views on the subject of a fitting memorial to Swedenborg. Although the erection of a House of God in memory of a finite human being seems to us as much contrary to the spirit of the New Church as are memorial windows and slabs in churches, the movement may be bent to good in assisting the establishment of the New Church in Stockholm. We are informed in the circular that Mr. F. A. Dewson, Treasurer of the General Convention, 28 State Street, Boston, Mass.; Mr. Julien Shoemaker, 715 Market Street, Philadelphia, and the Rev. Frank Sewall, President of Urbana University, Urbana, Ohio, have consented to act as trustees of the fund to be raised in this country for the Memorial Church. The appointment of these gentlemen has been approved by the Executive Committee of the General Convention at their meeting in New York, November 12th.
IN the New Jerusalem Magazine for November, 1884, appears an article upon the relation of soul and body. The position taken is that while there is a correspondence between the two, there is also a certain independence in the body, by virtue of which it takes on other forms than those of the spirit, and may respond imperfectly to the impulses of the spirit. Because of this independence, a lovely spirit, it is asserted, may inhabit a deformed body, an evil spirit a beautiful body. In explanation of the statement that the body can take on other forms than those of the spirit, the article quotes from the True Christian Religion that the body acts of itself from the soul, and then goes on to add that "this view is presented with great emphasis in the True Christian Religion, where it is used to illustrate the nature of the LORD'S Human, that It has life in Itself, and Itself gives the Holy Spirit from the Father." The source of this independence is claimed to be from the common influx from heaven, almost as with good animals and plants; so that the body "may, perhaps, be considered as a human animal, adjoined and subjected to the spirit." The fallacy of this position is evident from the position itself; for if the independence of the body, its power to act of itself, comes from the soul, how can it come from many other sources. If we were to admit it came from any other source and then were to use it to illustrate the nature of the LORD'S Human, we would come to the absurd and horrible conclusion that the Human acts independently of the Divine! Common influx is into good men and into evil; the first receive it into orderly vessels, the second into perverted, disorderly vessels.-S. D. 1711, etc. It flows through the Gorand Man inmostly into every single part of the life of man.-S. D. 1712, A. C. 6211. But all receive it according to the form of soul and body, not according to the body alone.-A. C. 8646. Therefore it is an error to claim that the body is an animal adjunct, possessed of an independence that enables it to take on other forms than those of the spirit. The purpose of the article in striving to sever soul and body is evidently to find confirmation for the statement that a lovely spirit may inhabit a deformed body. But, as we have seen, no such severance is admissible, and, further, the proposition concerning deformity is untenable. Deformities of the body and its failure to exactly represent the soul do not arise from external causes alone, but from external and internal. Man can mask his true state; so the changes that took place at the fall, when voluntary and involuntary were separated, permitted the soul to create a body that does not always portray the inner man. Nevertheless, correspondences are still active, and every fibre in the body is expressive of the mixed state of the spirit it invests. If deformities exist, they correspond to something in the spirit-never to merely common influx into the body alone. The spirit grows in utero pan pasri with the body; affections of one are affections of the other. The idiot has not a full-formed spiritual brain, and if incurable here, never will be fully developed in the other life. The consumptive child could never become so diseased if there were not some defective inheritance that concerns and implicates soul as well as body. So mutually dependent are soul and body that, as we said, one cannot be affected without the other being influenced also, sana mens in sano corpore, and never otherwise.
AUTHORITY FOR THE SAKE OF SALVATION. Rev. GEORGE NELSON SMITH 1884
"Now is come the safety and the strength and the kingdom of our God, and the authority of His Christ."-Rev. xi, 10.
ON these words our Doctrine says (Apocalypse Explained, n. 745): "that hereby is signified that now the LORD has the power of saving those who are of His Church by His Divine Truth, who receive it in heart and soul, appears from the signification of safety, as denoting salvation, and from the signification of power, as denoting the being able, thus the possibility, of which in the following, from the signification of kingdom, as denoting heaven and the Church, concerning which above (48, 684), and from the signification of our God, as denoting the LORD in respect to His Divine, and from the signification of the authority of His Christ, as denoting the efficacy of Divine Truth. . . . That authority (potestas), when predicated of the LORD, signifies the salvation of the human race may be seen above. (n. 293.)" Turning to the number referred to, we read: "The reason why authority here signifies salvation is because all Divine Authority respects salvation as an end." Thus, we see, the LORD'S power, and what is here made its equivalent, His Authority, has respect to human salvation, which is effected by the Divine Truth "with those of the LORD'S Church who receive it with heart and soul." (n. 746.) We have here the basis of the authority which the LORD exercises by His Divine Truth and of the obligation of men to acknowledge and obey it; that it is for the sake of their salvation, or, as it is conversely put, because "they cannot be saved who are not willing to be reformed and regenerated by the LORD, which is effected by the reception of Divine Truth in heart and life." (Ib.) "For life from the LORD flows only into an humble and submissive heart, for such a heart is adapted to receive. (A. C. 8873.) Thus, here as always, the Doctrines give the injunction and enforcement of the truth right along with the reason and cause therefor, that while the obligation remains intact, the arbitrariness is all taken out of it, and it is shown to be an obligation founded in the LORD'S Love of our salvation and His Wisdom in adopting the Divinest means to its attainment, without which indeed it could not be attained. The LORD holds the authority of His Truth over men, and them under the obligation to receive-it and obey it in heart and soul, because that Truth authoritatively received, obeyed, and lived is the only means by which He can save them; because "by truths from the Word, they who are of the LORD'S Church acquire the goods of life" (A. R. 815), and because "no one can be introduced into the Church and be formed for heaven" without them; "also, without which he does not know the way to heaven, without which the LORD cannot dwell with him," since "the Lord cannot dwell with men except in that which is His own pertaining to Him, that is in those things which are from Him, . . . unless he be principled in the knowledges of rood and truth from the Word and in the life thereof." -A. E. 706. This is a universal truth respecting the salvation of all men. There is no salvation for any except by means of receiving and obeying the LORD'S Truth as He reveals it to them. It should be less true; it is more emphatically true of those who are to be of His New Church, to whom "now is come the Kingdom of our God and the authority of His Christ," who " will be instructed in genuine and pure truths, through the Word from the LORD"(A. R. 814), for it is by these truths we are told "they are to acquire the goods of life" (n. 815); that is, as we are again told," that they upon earth who receive the things of the LORD'S New Church have eternal life." (n. 817.) These are clearly the things by which "the kingdom of our God and the authority of His Christ" are to be made effectual in their salvation. The question then turns on this point, as to what is their true reception. Are they to be less authoritatively received and obeyed than the less genuine and pure truths that went before them? or are they to be as much more so received as they are more genuine and pure truths than the Church has ever had given her before? Can it be that because they are now for the first time genuine and pure truths, we can, therefore, now first begin to play fast and loose with them. What says the teaching? As very decisive of the spirit with which these truths are to be received, we have this: "It is to be held that there continually proceeds from the LORD a Divine Celestial Sphere of Love toward all who embrace the Doctrine of His Church, and who obey Him as little children in the world obey father and mother, apply themselves to Him and wish to be nourished, that is, instructed by Him." (T. C. R. 308.) Words cannot more clearly convey to our minds or more forcibly impress upon them the true attitude with which we are to receive these truths of the Church which the LORD has given "to nourish, that is, instruct," us in the way of life. We are to come to the LORD as little children come to father and mother to be instructed, and then obey what He teaches us. It is decisive. Children do not come to father and mother to play fast and loose or to eclecticize, but to be instructed and to obey instructions. There is in that spirit no room for fine-spun theories about "liability to err," about the "human fallible" element, about the "impossibility of receiving the very Truth and all Truth;" no room for anything but learning what is given to learn and obeying it; no room but for the affirmative attitude. It is our Father teaching us what is true and what all need to know and "observe to do for our good always." This is the attitude in which alone the LORD'S authority in His Divine Truth can be made effectual to the accomplishment of its end of salvation. We are even told in the Arcana (n. 2689) how man's growth into this state takes place from his instruction as a child; how it is the continuation toward the LORD of that state which, in his childhood, was directed toward his parents. This is positive and final, not only as to the fact, but as to the manner in which it is to be attained. The question then arises how this attitude is to be reconciled with another element, which we are taught is equally important in our reception: in freedom and rationality. We have our reconciliation in the important Doctrine that we can have no true freedom and rationality whose first dawnings do not begin in their submission in this attitude to the LORD'S Truth. We have this whole matter thoroughly treated under the injunction to Hagar to "return to her mistress and humble herself under her hands." The Doctrine says, that this signifies that the first rational ought to force itself to be under the power of interior truth and its affection. . . "Man ought to compel himself to do good, to obey the things which the LORD has commanded and to speak truths, which is to humble himself beneath the LORD'S hands, or to submit himself under the power of the Divine Good and Truth. . . . Man's heavenly proprium is formed in the effort of his thought, and if he does not obtain it by compelling himself; as it appears, he never will obtain it by not compelling himself. . . In all compulsion to good there is a certain freedom which is not so plainly perceivable during the act of compulsion, but still it is within. . . . This freedom is from the LORD, who insinuates it into the man's conscience, and thereby causes him to conquer evil as if from his own proprium. By this freedom man receives a proprium on which the LORD can operate good. Without a proprium acquired, that is, given by freedom, no man can be reformed, because he cannot receive a new will, which is conscience. . . But they who despise and reject all good and truth, and who will believe nothing that is repugnant to their lusts and reasonings, cannot compel themselves, consequently they cannot receive this proprium of conscience, or new voluntary."-A. C. 1937. "Unless the rational submit itself to the LORD'S goods and truths, then it either suffocates or rejects or perverts the things that flow in. . . . But when the rational submits itself; and believes in the LORD, that is, in His Word, then it is as good soil or ground, into which seed falling bears much fruit."-A. C. 1940. The teaching here is plain that the natural or "first" rationality, like all the rest of man's life, is evil and false, and must submit itself to correction by Divine Truth before there can be any good ground for a true rationality and freedom to be implanted by the LORD. For the LORD cannot have any access to the life of man except in that which is from Himself; or, what is the same, from His Word, in its truths of Doctrine received there by the man himself voluntarily submitting himself to them, compelling himself to do them. In this first good ground the LORD can implant all the things of the regenerate life in true freedom and rationality. When the rational submits itself to the LORD in this way, then first it is a good ground for all truth and good to enter from the LORD. The Doctrine further teaches that an affirmative attitude toward the things which the LORD teaches by the Word is the beginning of the whole work. "The first medium is an affirming or affirmative of internal truth; viz., that it is so. When this affirmative exists, man is in the beginning of regeneration and good operates from the internal and causes affirmation. This good cannot flow into a negative, nor even into a doubting one, before this affirmative has place."-A. C. 3913. "Those who are first in the negative never believe." (A. C. 6383.) "There are those who are in doubt before they deny, there are those who are in doubt before they affirm. They who are in doubt before they deny, are those who incline to a life of evil, . . . but they who are in doubt before they affirm, are those who incline to a life of good, to which life, when they suffer themselves to be bent by the LORD, then as much as they think concerning those things, so much more they affirm them."-A. C. 2568. We are told that they "who are in the faith of charity are [in the spiritual world] readily distinguished from those who are not. They who are in such a faith do not reason about its truths, but say that they are so, and confirm them as far as they can by sensual scientifics and the analytics of reason, and as soon as any obscurity intervenes which they do not perceive, they reject it and never suffer it to lead them into doubt, saying that very few are the things which they can comprehend; and hence to think a thing not to be true because they do not comprehend it is folly. These are they who are principled in charity; but those, on the other hand, who are not in the faith of charity, wish to do nothing but to reason whether it be so and to know how it is, saying that unless they are able to know how it is, they cannot possibly believe that it is so, . . . and when instructed how it is, they still continue obstinate and raise against it all scruples, and never rest, even if it were to eternity. They who thus persist, heap up errors upon errors. It is these, or such as these, who in the Word are said to be drunk with wine, or strong drink."-A. C. 1072. "They are called drunkards who believe nothing but what they can comprehend by sensuals and scientifics." (ibid.) If then, it is a mark of insanity, like that of drunkenness, to say a thing is not so because they do not understand it, surely no true, sane rationality can be formed under that attitude. It therefore must be true that "he whose principle it is that nothing is to be believed before it is seen and understood will never believe" (A. C. 129), and that "intellectual truth first appears when man believes in simplicity of heart that it is true because the LORD has said so. Then the shades of fallacies are dispersed, and it matters nothing to him that he does not comprehend it." (A. C. 1911.) And therefore it follows that "there are two principles, one of which leads to all folly and madness, another which leads to all intelligence and wisdom. The former is to deny all things, or to say in one's heart that he cannot believe such thing until he is convinced by what he can comprehend or be sensible of. This principle is what leads to all folly and madness, and is to be called the negative principle. The other principle is to affirm the things which are of Doctrine from the Word, or to think and believe with one's self that they are true because the LORD has said so. This principle is what leads to all intelligence and wisdom, and is to be called the affirmative principle." (A. C. 2568.) This shows, further, that the necessary affirmative principle must embrace, not the Word in its letter merely, but in the Doctrines drawn from it, "because dictated by the Word in its spiritual sense" (A. C. 6222), and "without which it cannot be understood." (T.C.R. 226.) And it needs no enforcement to us that to the man who is to be of the LORD'S New Church, these Doctrines are those which have been revealed from the Word by the LORD alone for the use of the New Church. (A. E. 948). We are repeatedly assured that they are the Word itself in the Doctrines of the internal sense opened as they are taught in heaven (H. D. 7), and, by revelation thence, by the LORD alone, which is His Second Advent (A. E. 641; T. C. R. 776), and that they therefore are "the very most Word itself (ipsissimum Verbum), in which is the Divine most proximately." (A. C. 3432.) It is therefore clearly not enough that we say we acknowledge the authority of the LORD'S Truth in the Word, it we mean only that of the letter without these Doctrines, which are its most essential self; we must hold ourselves in an affirmative attitude toward these as well, as being "the soul of the Word" (A. C. 4857, 9349), and "the very Divine Truth proceeding from the LORD, thus the LORD Himself." (A. C. 9349.) We are therefore to hold ourselves in an affirmative attitude toward these teachings, as the teachings of the LORD Himself with us, teaching us the genuine, pure, essential truths of His Word, which are to be altogether accepted and obeyed. Our comparative relation toward the letter and the Doctrines thence is that while we think of the letter, "whatever it teaches is the truth, and I accept it," we think of the Doctrine, "This is what teaches it is the truth, and I accept it." Or, coming back to first principles, we are to hold ourselves as children of the LORD our Father, to be "instructed by Him in the Doctrines of His Church" for our guidance in the way of salvation, and with that loyalty to all that He teaches us, which comes of the thorough realization that, as He has told us, His authority in it all has respect to our salvation, as the means by which alone He can accomplish it That it does not follow that our approaching those teachings in the attitude of affirming that "they are true because the LORD has said so" cuts us off from going on to a clear, rational, and free understanding and obedience of them, but is rather the only starting-point from which we can go on truly to do this, we have fully shown us by our teachings. That this Doctrine of the authority of these teachings as the teachings of the LORD is not what it is generally taken for by those who do not accept it: a doctrine of blind authority or Papal authority, ought to be sufficiently evident. For those that hold themselves in an affirmative attitude toward all that the LORD has taught, ought not in all fairness to be supposed to believe a thing so plainly contradicted by these very teachings. We are very clearly taught that while these truths can reach none but those who submit their first or natural evil and false rational to the authority of the LORD'S teachings they do not stop there (A. C. 3923), but when thus gaining an entrance they go on building up a true rationality and freedom which those who do not so submit can never have; and that this is especially so now, in these revelations to the Church, because they are "genuine and pure truths," and therefore truly rational and enlightening to the understanding. And therefore we are told "In the New Church . . . . it is lawful by the understanding to enter into all its secrets, and to confirm them by the Word. The reason is because its Doctrinals are truths continuous from the LORD, laid open by the Word, and confirmations of them by rational things cause the understanding to be opened above more and more, and thus to be elevated into the light in which the angels of heaven are."-T. C. R. 508. Hence it is, as we are told: "The things in which the spirit is convinced have their place allotted above those which, without the reason being consulted, enter from authority and its faith, for . . . every man can speak from these, as it were, rationally but preposterously; for he thinks as a crab walks, the sight following the tail. It is otherwise, if from the understanding; while he thinks from this, then the rational sight selects from the memory congruous things by means of which it confirms the truth seen in itself."- C. L. 295. Hence the Doctrine is always presented so as to convince the understanding of all "who are willing to be convinced" by rational principles, arguments, and reasons which show it in clear light. Hence, as in the statement just above, we so nearly always find after the statement that familiar phrase, "The reason is," followed by reasons and causes given in the clearest light, opening the Truth up to a most interior and discriminating comprehension in the understanding. Thus the Doctrines are always presented in accordance with the principle which they announce, that the first confirmation of truth is, that it is called Divine, for then they have instantly an idea of what is holy, which gives a universal confirmation to all and single things which are declared, this notwithstanding they do not comprehend it: still, the things declared must he adequate to their comprehension; for it is not sufficient that a man knows that a thing is so, but he desires to know what it is and what is its quality, that thence some confirmation may accrue to his intellectual part, and in turn from that."-A. C. 3388. In accordance with this principle, from which the angels say, "We shall not say anything bat what you understand" (T. C. R. 621), the Doctrines always put every truth so that it may be understood and intelligently seen and done. This, however, is evidently true only with those "who are willing to be convinced," who approach the Doctrines as Divine Authoritative Truth, and are willing to learn from the LORD'S teachings about it till they do understand it. It is evidently not so with those who are not willing to accept it as the teaching of the LORD, and are not willing to follow His directions in this teaching, of "setting difficulties aside," till they can further learn and understand and see how they are opened and cleared up, as they always will be to those who are willing to do so. And surely, it is especially not to be expected that minds coming out of the natural darkness of the past, from a state of the consummation of the Church in which there is "not a single truth left," and "no knowledge of any," should at once come into such clear and rational understanding of these Doctrines that there should be no obscurities to be set aside for a better instruction and a better understanding. Nor can every man, "on account of business in the world" (T. C. R. 254, 354), easily give the necessary study and investigation to such a vast range of Divine Truths, reaching through everything in life, in every plane of life in the universe, to clear up all obscurities and come into clearness of light in all their wonderful and varied phases of Doctrine. Hence, in the Divine Order, the use in "providing things Divine among the people," of those who shall be "teaching ministers" (A. C. 6822), whose duty and qualification shall be to lead by those truths to the good of life. The Doctrines of the Church, we are told, "utter the Divine Truth, which proceeds immediately from the LORD, and which transcends all understanding in a manner adequate to the understanding." (A. C. 7268.) It is the duty of the true teacher of that truth, and if he does his duty it will be his qualification; to take that truth so brought down to the level of the understandings of those whom he is appointed to teach and so present it to them in all its own transcendent clearness and light, and in all its Divine Authority and Power, for the sake of their salvation, unshorn of its power to save them by any attempted modification, accommodation, or embellishment of his own. It is not for him to accommodate the Truth. The LORD has done that in Doctrine given for that purpose. (A. C. 7268) And in like manner, on their part receiving it, will those who hear realize its transcendent clearness and saving efficacy, and know truly in heart and life that, indeed, "Now is come the safety and the strength and the kingdom of our God, and the authority of His Christ."
NORDENSKOLD'S FORSAMLINGSFORMEN. 1884
THE history of the New Church, regarded as a science, as yet but little developed. We have, indeed, an abundance of dates and names and events relating to the external history of the Church, but that is by no means the real history. True history always has its centre in the LORD, in the Word, in the Divine Truth, and is, therefore, the history of the varied reception of the Divine Truth by men. In the New Church the Writings are the LORD, the Word, the Divine Truth. The history of the New Church is, therefore, the history of the varied reception of the Writings in the understanding and life of New Churchmen. One of the earliest and most intelligent receivers of the Doctrines, and one who rendered important and lasting services to the Church, was August Nordenskold, and on account of his reception of the Doctrines, which dates back as far as 1773, a history of his life and writings is a valuable factor in the history of his time. The best source from which to ascertain his principles is his very rare work, Fosamlingsformen uti det Nya Jerusalem ("Organization of the Church in the New Jerusalem"), a copy of which has lately been added to the library of the Academy of the New Church. It is in the Swedish language, and was printed in Copenhagen in 1790, the laws of Sweden at that time prohibiting the publication of any "Swedenborgian" works. This very curious book was originally intended for and to some extent used in the "Exegetic-Philanthropic Society," the first New Church Society in Sweden. The work was dedicated to the King of Sweden, Gustav III, with a humble petition for religious liberty for the New Church in that country, which request, however, was most graciously left without consideration. What first strikes us in this work is the exalted position assigned to the Writings of the New Church, showing that even in those early days of the Church there were New Churchmen who had a true idea of the Divine, and therefore authoritative, nature of the Writings. The author, for instance, begins his work with these words: "The Word of the LORD, as well the Hebrew and the Greek as the Latin, which the LORD has revealed to us through Emanuel Swedenborg, is the holiest of the Church. It is our most holy law, and the LORD Himself among us. No one, therefore, can become a member of our Church who does not acknowledge all these Books of the Word as the very words and revelation of the LORD, . . . of absolute authority, holy as to every sentence, word, and letter;" He then goes on, mentioning as the Books of the Word, not only those written in Hebrew and Greek, but all those written in Latin through Swedenborg, including also the posthumous works. In Section 3 he classifies these books into "the Word" and "the Doctrine from the Word," the former being the Word in the letter, the latter the Writings. He declares that "they are all of the same holiness, the Word being our spiritual father [!] and the Doctrine from the Word our spiritual mother [!]. Thus our true parents, from which we have all our spiritual food, nourishment, and protection, as well here as in eternity." In these words the Doctrine of the authority of the Writings is taught plainly, even though in a peculiar and even questionable manner. It is only a pity that August Nordenskold did not suffer this authority to modify some of his views in which he entertained dangerous errors. For example, in an appendix to the work he advances the theory that in the New Church there should be no public preaching, reading from the Word, or prayers, nor any professional, regularly instructed ministry, sup ported by the Church: These notions, however, we believe he held from ignorance of the Truth, rather than from opposition to it. On other subjects he powerfully enforces what may be called "sound Doctrines," although he often presents them in quite an odd manner. The two Doctrines on the fulfillment of which he must energetically insists are the Doctrines of Baptism and Marriage in the New Church. Every one, he says, "who desires to be orderly, solemnly, and formally received as a member of the New Jerusalem, must he baptized with water in the name of JESUS CHRIST." Persons were indeed allowed to co-operate in the uses of the Church and partake of the Holy Supper if they would acknowledge the three fundamental principles, "To believe in the LORD alone; to shun evils as sins, and to do this entirely as of ones self;" but if after seven years they would not suffer themselves to be baptized, they were to be excluded from the Society .He says, further," That no one can be received among us in an orderly manner except through baptism ought not to be disputed. Without this ceremony of reception no Church can exist in a real outward appearance and form. It is also evident that the Old Christian Church is abolished since 1737, so that it is no more a temple of the LORD, but a habitation for phantasy and lies. The Baptism of the Old Church is thus of no worth whatsoever, being a Baptism to three gods." Every-year each member was to celebrate the day on which he was baptized, until he was married, when the wedding day was to be celebrated annually. The author lays especial stress on the importance of marriage and a true conjugial life in the New Church. According to the state of conjugial love he classifies the members of the New Church, and this in quite a strange manner. In Section 12 of the Forsamlingsformen he tells us that "The voting community in our Church must always be divided into three degrees: The first degree-all unmarried members, and such as are married to Old Church persons; the second degree-all married couples where both husband and wife are receivers of the Doctrines, but who either have no children or not yet three children from the same marriage; the third degree-those married partners where both are receivers of the New Jerusalem, and who have at least three children from their marriage. This third class shall have half the number of the votes, the second shall have one-third, and the first only one-sixth." On the subject of marriage, he says further, that "Marriage must be considered as the very foundation of our Church, because without orderly marriage, our Church is as a castle in the air. No conjunctions are therefore as holy as the conjugial, because only in them all Christian Love, as well love of the LORD as love of the neighbor, can abide and grow." But he considers only those orderly marriages in which both husband and wife are of the New Church. "If, therefore," he continues, "a man who is baptized and received into our Church afterward marries a woman outside the Church, he shall at once be excluded." And further, "All persons who were married in the Old Church, but afterward baptized and received into the New Jerusalem, must, if they wish to be considered lawfully married among us, sign a new pledge of marriage at an ordinary meeting." In the last section of the work, the author advances principles founded on the teachings in Conjugial Lose, n. 462, 476, being the first New Churchman that had courage enough to defend their applicability. It is of the Doctrines of Baptism and Marriage, as advanced by Nordenskold, that the author of the Documents says, that "Language fails us to describe our horror at seeing the Doctrines of the New Church falsified and slandered in such a manner! Where does Swedenborg say that he only is a member of the New Church who has been externally baptized into it? Where does he say that those only are united in true marriage and conjugial love who acknowledge the Doctrines of the New Church? Our very pea revolts at being compelled to write such un-Christian and even blasphemous language." Thus far the author of the Documents in 1875. It ought here, however, to be observed that Nordenskold does not say any such thing about Baptism as the Documents accuse him of. He simply puts forth the necessity of Baptism for such persons as wish to be "orderly, solemnly, and formally received as members in the New Jerusalem-in its real outward appearance and form," which necessity is self-evident and according to Doctrine. Concerning the possibility of true marriage and conjugial love in the Old Church, we need only to refer to the teachings in Conjugial Love, n. 80, 81, 238, 239, 242, 534, A. C. 8998. "Shame! shame upon any one to say so who has had the privilege of studying the Doctrines of the New Church!" exclaims the author of the Documents with great indignation against the unlucky Nordenskold. But if we find that his two fundamental teachings are according to the Divine Truth, should we not rather honor the man who dared to advocate the teachings on these subjects even when in danger thereby to hurt the prejudices of men? The other section of the Forsamlingsformen dwell upon the subject of Church Order, the Priesthood, the Ceremonies of the Church, and other less essential things, all more or less tainted by his own private notions. The Priesthood in the New Church ought, according to his idea, be divided into four degrees: a Bishop, a Priest for the Holy Supper, another for Baptism, and a third for the performance of Marriages. These Priests were to be invested with a considerable amount of power, but had to support themselves. The ceremonies of worship which Nordenskold wished to introduce were something in the style of the primitive Christian Church. No towers or bells or "blood-paintings" should belong to the temples; the members were not allowed to use powder, cuffs, clothes of silk, or any black garments, not even-as is especially expressed-any black underwear or stockings. The ladies of the Church were, however, kindly excused in these matters on account of the evil state of society, which he speaks of as a "hell." Still, he earnestly exhorts them to lay away all unnecessary luxury, "which are obstacles to marriage and consume time and wealth, which ought to be for better use than such chimeras, during our short and troublesome wandering in this world." He is also very anxious that the ceremony of washing the feet should be introduced into the New Church, since it was commanded by the LORD in John. These are in general the principles on which this Forsamlingsformen uti det Nya Jerusalem is built. It is a remarkable and unique work, a queer mixture of the New and the Old, of truth and of falsity. But we must consider that the Church was then only in its very beginning. His fallacies were those of his age and are of little importance compared with those falsities which at this day threaten to destroy the LORD'S Church-the denial of the Divine Authority of the Writings, the denial of the necessity of an external New Church, of a graded New Church Ministry, of Baptism, the repudiation of Doctrines concerning conjugial love, and last, but no least, that dreadful reliance on self-derived intelligence, which in so many cases has brought New Churchmen into the power of the lying satans of spiritism. Refusing to entertain all these falsities, which even in his time began to raise their heads, August Nordenskold is in advance of the majority of New Churchmen of his own time and of this age, a century after his death. On account of his unyielding faithfulness to what he considered Divine Truth, he was persecuted both by the Old Church and by his brethren in the New Church. His services to the Church have been ignored, his principles misrepresented, his character slandered. Not even after he had met his death in the wilds of Africa would this persecution rest. Justice demands that we should know more than one side of the man we judge, and that, should his leading principles be found in accordance with Divine Truth, we should remove the ugly spots that so long have stained the noble name of August Nordenskold.
WAIF. 1884
VI. CAUSTIC critics are apt to sneer at the time-honored phrase: "Never man loved as he did." But how is the use of it, or something analogous, to be avoided when every man who is fortunate enough to be in love is sure that no man ever loved as he does. We use the present tense, for not many maintain the point very long. Perhaps those critics belong to the majority; if so, they are to be pitied. John Rosse would have pitied them at any rate at the time of which we come to treat, and afterward too. For he, honest, straight-minded man, was sure that never man loved as he did. It had come about, being often thrown in company with Mabel Cassel, that love for her had mastered his heart, and he was happy under the mastery, though at times restless, as is natural to man in this state. Though he had realized his love for some time he still hesitated to declare it. This for several reasons. One was, that he considered the prize too great to risk losing by premature speech. A weak reason. Another was a species of timidity. A good reason. No man likes to be considered timid, and very few will acknowledge to the feeling, though very few, we suspect, are entirely free from it in some form. How many men are affected by this feeling when the time comes for declaring their love to a woman we have no positive means of knowing. Man has a high opinion of himself; and therefore does not speak freely to his fellow-men of such weakness as timidity. Still it may be that most men do not experience it as John Rosse did. And again, perhaps, this feeling came to him because he had not acquired the habit of making polite or complimentary speeches to women. De that as it may, it is certain that when he came near to speaking to Mabel of his love he felt a certain something arise within him that made words come with difficulty. Perhaps it would be clearer to say that he felt the difficulty of words, and that held him silent on the subject. On other topics he was at ease with her, though, in truth, their conversation was mainly borne by her, she having an easy flow of words, and he was delighted to listen by the hour. I Of course, on such occasions he bore his part, and his speech on all subjects, save the one, came easier and brighter in her presence than with any one he had ever known. Miss Hawkins had in her diminutive library a few of the novels of other days. She had a lurking feeling that they were sinful and always kept them on the top I shelf. Mr. Rosse surreptitiously read the love scenes in these books. But he could not picture his Mabel, with I her "dear spectacles," as he mentally termed them, wrought up to such a state as those heroines were, and he was sure that he would never be able to make love as those heroes did. While in this happy, restless state, he went to Mr. Cassel's one evening to bring Myra home. She had been spending the day there with her playmates. In response to his ring, the door was opened by Mabel. She told him that "papa had taken the children out riding had that mamma was making a call on Mrs. Wright." But she said they would all be home soon, and so he went into the large, old-fashioned parlor, and soon Mabel was deep in the telling of all the amusing and pretty things the children had been doing that day. She talked in this strain for some time, and then with a laugh, said: "But, dear me, how I do run on-you must think I'm a real chatterbox." Without premeditation, he replied very honestly, "I would rather listen to you than any person in the world." "O Mr. Rosse! I did not think you would be guilty of flattery." "Mabel, I spoke the truth." The feeling we have termed timidity, but which, after all, may be something else, was now strong upon him. He had called her by her first name and without the formal prefix, "Miss." Any man who has had the experience, can, perhaps, recall his feelings when he first addressed the girl he loved by her first name. If so, he can realize Mr. Rosse's feeling, and probably define them better than we have. Mabel did not answer. She kept her eyes fastened on her fan and seemed rather nervous. He was silent a moment, and then arose and, crossing the room, bent over her, and, taking one of her hands, he said: "I spoke the truth, Mabel. I-" here he hesitated, and then very quietly said-"I love you, dear; will you be my wife?" He had spoken at last. It was not his ideal speech, and perhaps is not the ideal speech, declaration, or proposal of any one. Yet what more in substance could he or any man say, though, indeed, the substance might be conveyed in a greater number of words. He loved her-he told her so-he asked her to be his wife. But to return from this digression-a digression, it may be, a little out of place. Mabel's reply was almost inaudible as she weakly sank back in her chair, but it had a faint resemblance to, "Why, Mr. Rosse!" We have a strong suspicion that what he had told her was not exactly news to her. Be that as it may, it concerns her alone. We merely mention it en passant. Another strong suspicion, in truth, almost a certainty, is that verbatim reports of the conversations of lovers would not be very entertaining to the public, and, therefore, what further was said at this time shall be passed over. We may note, however, that their relations on one point seemed changed; for he now spoke fluently, earnestly, even poetical y, while she-well, her replies were about as direct as the one shadowed forth above. He went home that night happy in the thought that she had not refused him, even if she had not accepted him. "She did not know," "She must have time," etc. He had permission to call as often as he pleased, and it pleased him to call often. Life was very pleasant to him in these days, though there was a feeling of uncertainty connected with it. Mabel was not sure she loved him; she wasn't sure that he was her conjugial consort. She did not seem to be sure of anything, except that she did not love any one else. On this point she was very sure, and he felt great comfort thereat. But what girls think and feel at such times is a sealed book (so they say) to mankind, so, like wise men, let us drop a subject we cannot do anything with. How long this state of uncertainty would have lasted it is difficult to say, had he not, after a reasonable period of probation, taken the matter into his own hands. How it came about, and all that he said, would be too tedious to repeat here. All Mabel's weakly expressed doubts, her hesitating oppositions, all her little defenses, were swept away by a mastering hand. "He won't take a 'No' on anything," she might have expressed it-what she really thought, as previously indicated, we have no means of knowing. As a conclusion of this arbitrary proceeding, which somehow she did not appear to resent, he said, extravagantly, as surely a man may on such an occasion: "And now, dear, I am the happiest man in the universe, and if faithful, unwavering love can make you happy, you shall be happy indeed." He looked radiantly happy, and handsome too, and brave, as he said this. Then he added, "Now that it is settled, let us have our betrothal service in a week from this glorious day." As we have said, or at least have intended to be understood, Mabel had listened to all this with a half-protesting, half-yielding manner. Now she aroused herself; and what she said was, "It is impossible." There was no mistaking the words. They were clearly and firmly spoken. Her seeming weakness, uncertainty, and hesitancy had vanished. He closed his eyes, and with a cold, sick feeling at his heart he sank back in his chair. As a flash of lightning reveals to the tired traveler the weary road before him, so these words flashed before his vision the dead level of a lonely, cheerless future stretching on before him to the grave. There was something in her tone that forbade the possibility of change. Hope was dead. Mechanically he drew his hand across his forehead, and in a lifeless voice asked, "Why?" "Such a question I Why, John, it is utterly impossible for a girl to get ready for her betrothal service in a week. Why, what is the matter with you?" she hastily added in alarm, "you look as though you had seen a ghost." Very humbly he knelt down close beside her and with bowed head answered: "I have-the Ghost of a Future without you. I think I should die if I were to lose you now;" and the man who had carelessly faced death on many a desperate battle-field now trembled like a child in fear. Here let us draw the curtain, for there were no more doubts for her. The result of all this between John and Mabel? What else than bridal robes, orange-blossoms, lights, music, flowers, and all the bravery of a wedding, centered around a fair bride. The old, old story-nay, the story that never is old. Let more graceful pens than this tell of it. Following the bridal days come those when the flowers fade and the lights grow dim. Of these the story-teller at the best gives but fleeting glimpses, days of trial and struggle to attain to the state typified by the flowers and brightness of the bridal days. It is a struggle that must last to the grave, and in which the mighty Truth of the LORD alone can conquer. The love that lives through this is love indeed, and beyond the bounds of this life it arises in "the light that never was on land or sea," the light of Heaven, of Home. The story-teller involuntarily pauses on the borders of this life. He feels that only a master-hand can picture it. Thus it is that the after-life of John and Mabel is passed by. It was not an unhappy life, though they had their share of trials. Unhappiness comes from evil. Man is prone to look for the cause of it outside of himself Those who do so never find the cause. Let them look within, and with the LORD'S help overcome, and then the green pastures and still waters of peace will be theirs, with ever-increasing frequency, even in this life. With the lapse of years Myra grew from girlhood to womanhood, loved by John and Mabel, even as they loved their own children, and then she, too, became a bride her wedding night. It is her wedding night. The carriages have not arrived yet, and Mr. Rosse stands alone in his drawing-room, leaning against the mantel-piece. His hair has turned to an iron-gray, but he is still a strong, vigorous man. His face wears a grave but not sad look, for he is thinking of the early days of the child, now a woman, whose wedding night it is. The opening of the door and the soft rustle of a woman's garments cause him to raise his eyes, and he sees Myra enter. Closing the door, she stands for a moment motionless, a slight creature clouded in white drapery. "I came down, Uncle John, that you might have the privilege of seeing the bride in all her fine array before any one comes. Wasn't I good?" He made no reply other than to nod his head. "What do you think of her?" continued she, slowly turning around that he might see her wedding garments from all sides. Paying slight heed to her dress, he replied, "I think that she is as fair and beautiful as she is true and good." Her light, playful manner suddenly changed to something akin to tears as she impulsively came forward. "How can I ever prove to you the love and gratitude I feel, or ever repay you for what you have been to me?" "You owe me nothing, dear." "When I think of what a helpless; ragged, forlorn little outcast I was, without a friend in the world before you came, you-you noble man, I-I feel just like crying." She put her handkerchief to her eyes, and, regardless of her apparel, leaned her head against his shoulder. "Don't cry, my dear child, please don't," he replied, "on this night of all others?" "But I want to, I'm so happy." "Well," he said, cheerfully, "you always did have your own way, and it's too late now to reform you." Her tears were but April showers, and the sunshine of a happy little laugh followed. "Was I very naughty in my youthful days?" "No, my ancient little girl, you were not-at least I ne'er thought so... But then, you know, I was not a very competent judge of children then. I remember that Cousin Jane used to tell me that I was spoiling you, though I'm quite sure she was equally guilty if there was any spoiling, which, by the way, I flatly deny," he concluded, emphatically. "I was very happy in those days." said she, with a little sigh of contentment. "I believe I have never known an unhappy day since you took me from that dreary old hotel. How well I remember the time I sat beside that man on his 'bar' and saw you enter. As soon as I saw you I felt like jumping down and running to you." "Well, why didn't you?" "I don't know. Perhaps it was because you began to frown and stroke your mustache," here she gave a pretty imitation, "and that frightened me. No, it didn't, either," she said, with a laugh, "I wasn't a bit of you." "Why not?" "Oh! you were too big and strong-looking to be afraid of." Then, after a moment's pause she added, as she slowly twisted his watch-chain about her finger, "What a waif I was." "Even then you were not such an outcast as I was." "You!" "Yes," he replied. "Myra, I will tell you what you have done for me. A spiritual outcast, I was led by the LORD'S Providence to that town. There I found one of His little ones, and her state externally corresponded to mine internally. I was led to take her under my protection, and in doing this I came under her protection, and hers was infinitely more powerful. I was led to do this from a sense of duty, and a disagreeable duty I thought it to be." "How can you say such things," she exclaimed- "you, who have always been so gentle and good; you must not talk that way." "Child, I but speak the truth, for I tried hard to reason myself out of the notion that it was my duty, and it was with a thankless heart I assumed my burden." "Uncle John, I do not like to hear you say such things," said she, with a shudder. But, almost immediately there came to me a love I had never known before, and it transformed my burden into a treasure. Then my footsteps were turned toward home, for through a little child the LORD has led me to Himself; His church, to wife, children, a happy earthly home, and a trustful hope of a future one. Thus it is, Myra, that of the two who met years ago in the wilderness, it is I who was THE WAIF." THE END.
TRANSLATION. 1884
IN the springtime the Oak tree with a glad voice said, "All my life is from the sun." The birds, curious as birds are, applied to the scholarly other bird for translation, and he replied: "The Oak tree said: 'I feel his genial heat, I am bathed in his kindly beams, and thus I know that the glorious sun vivifies the life that is within me.'" The inquiring flock flew away satisfied, leaving the other bird and the grim old Eagle looking at each other. "Why didn't you tell them the truth?" asked the latter. "Because they are not able to receive it yet," replied the other bird. "And, my dear friend," he continued, "allow me to hint that if you would learn to speak a little more euphoniously you would be more popular." Saying this, he flew away, and the Eagle sat alone, looking grimmer than ever.
JOHN THE BAPTIST AND JESUS. 1884
I.
MAN is natural and thinks naturally. Even spiritual ideas must terminate in his mind in things derived through the senses from the outer world. To this law, inscribed on man from creation, is due the permanence of the heavens. As a house must rest on its foundation, so must things spiritual rest on things natural-must heaven rest on earth. The enjoyment which men experience when they see celestial and spiritual things portrayed in natural images arises from the delight which the attendant angels feel in finding an ultimate basis for their thoughts and affections. Hence the delight accompanying the reading of the Word in the light of Doctrine. The literal sense of the Word being of the earth earthly, engages the thought of man's natural mind, but if its activity is subordinated to that of the spiritual mind, which is engaged in seeing the truth within the letter, man is by means of the spiritual mind conjoined with the angels, whose thought is directed to the spiritual and celestial truths of the internal sense, for he enters into ideas similar to theirs. Thus their delight is communicated to him and flows down from his spiritual into his natural mind, conveying a sense of delectation at the things which the natural sees. We wish to call the reader's attention to two representations in the Word, which, viewed in the light of Doctrine, are most delightful to behold: the one, John the Baptist in the desert; the other, the LORD as transformed on the mount;-John representing the External of the Word, and the LORD the Internal. John the Baptist came preaching in the desert to represent the state in which the Word was at the time when the LORD came into the world.-Matt. xi, 7-11; (A. C. 9372.) It was in a spiritual desert, among men whose minds, controlled by worldly and selfish cupidities, were thereby thoroughly dulled for the comprehension of the least thing spiritual. So obscured were their thoughts, that the LORD was not at all acknowledged, and nothing of His heavenly kingdom known, when, nevertheless, the prophets all prophesied of Him, of His kingdom, and of its eternal duration. John the Baptist is at this day-the time of the Second Coming of the LORD-likewise preaching in the desert of Judea, the desert of the First Christian Church. Circulated by the million copies, the Word is everywhere at hand, within hearing of every man in Christendom. Yet the LORD remains unknown, the preaching of the gospel of His New and Eternal Kingdom is unheeded, or else scoffed at and derided by the crowds that kiss Nature or burn incense to their three-headed idol. With understanding obscured by the fumes of a self-derived and self-directed worship; with affections dulled or deadened to all spiritual influences, but quick to respond to sensual allurements or worldly gratifications, their minds present a desert to the preaching of the Word which, with increased force and interior meaning, cries: "Repent ye, for the Kingdom of the heavens is at hand." Going out to this external desert of thought, in what form do we meet the Word? As "a reed shaken by the wind." Accommodated by a Divinely merciful LORD to - the lowest plane of human thought, in order, if possible, - to save the most corporeal and sensual, the Word in its letter is full of the appearances and fallacies which men in their lowest estate regard as truths. Being of such a nature, it can be explained at pleasure-here, used to confirm a tritheistic theology; there, to illustrate an Arian theory, and elsewhere, to vindicate the belief in atheism. For a reed in the internal sense signifies truth in the ultimate, such as is the Word in its letter; truth bending before every breath of doctrine, be it true or false-a reed shaken by the wind. In this ultimate, or in its letter, the Word appears rude and obscure. It appears common, of a strange style, neither sublime nor elegant like profane writings. Many a passage conveys no meaning. To the LORD are attributed anger and revenge; His motives are revealed as directed to cursing, killing, destroying. Many are the contradictions and not a few the impossibilities which are here advanced for man's credence. This its quality the LORD means when he asks: "What went ye out to see? A man clothed in soft garments? Behold! they that wear soft garments are in Kings' houses." Not without, to the desert, but within, in Kings' houses; not in the external, but in the internal, of the Word will we find it soft and shining. The external presents God as harsh, cruel, vindictive; the internal presents Him as Love, Compassion, Mercy. The external involves the mind in a maze of fallacies and contradictions; the internal enlightens the mind, making everything clear. This is meant by the words concerning John's garments, because garments or vestments signify truths, the angels appearing clothed in soft and splendid garments according to their truths from good. Kings' houses signify the abodes where the angels are, and in a universal sense the heavens, for houses are so called from good and Kings from truths. (A. C. 9372.) The soft and shining royal garments which represent the Divine truths of the spiritual sense of the Word, were seen on the LORD in the transformation on the mount. The inelegance and obscurity of the ultimate truths of which the literal sense of the Word consists were typified by John's clothing in his preaching in the desert of Judea he had "clothing of camels' hair and a leathern girdle about his loins, but his food was locusts and honey of the field" (Matt. iii, 4.) Camels' hairs, of which the garment was made, signify scientific truths, such as are before man in the world. The leathern girdle signifies the quality of the literal sense as being the Basis, Continent, and Firmament of the spiritual sense, the external common bond keeping in order all interior things, which without this bond would be dissipated and perish. John's food represents that spiritual nourishment which they obtain from the Word who know nothing of the spiritual sense and who from simplicity of heart believe the Word just as they comprehend it in the letter, but who live in charity toward the neighbor and love the LORD above all things. Those find in the letter of the Word the things essential for salvation, since the fundamental truths of Christianity are expressed here and there in the letter. From such passages of the Word they derive knowledge of good and truth, which, nourishing the soul, are signified by the food of the honey of the field, and locusts, which John the Baptist ate-locusts denoting ultimate or most common truths, such, for instance, as are taught in the Decalogue, and honey, the pleasantness consequent on receiving them. But they who embrace the interior truths of the New Church must no longer abide in these truths of the literal sense as such, but in those of the spiritual sense. "While the attention of the mind is fixed on the contents of the literal sense, the internal contents do not appear; but when the former become as it were absent, then first the latter are presented to view." (A. C. 1408.) "Hence the LORD asks, 'What went ye out to see? A man clothed in splendid garments? They that wear splendid things are in Kings' houses,' signifying that men ought not to be in the externals of Doctrine and worship, but in their internals." (A. C. 2576.) To be in the internals of Doctrine and of worship is to acknowledge the truths of the spiritual sense revealed in the Writings of the New Church, as Divine, to receive and live according to them. Then die superiority in degree of the Word in its internal sense or as it is in heaven over the Word in its external sense or such as it is in the world, and such as John the Baptist taught, becomes apparent, for this is meant by the words: "The least in the kingdom of the heavens is greater than he." (A. C. 9372.)
NOTES AND REVIEWS 1884
Morning Light publishes sermons by laymen.
DR. HOLCOMBE'S Letters on Spiritual Subjects will soon be published in book form.
AN "American friend" is sending The Dawn free to many New Churchmen in America.
ON January 1st the New Jerusalem Messenger will change its name to New Church Messenger.
PROFESSOR SCOCIA will soon publish a work in Italian contrasting the Old and the New Church.
A GENTLEMAN offers the Morning Light one hundred pounds if it will prove "scientifically" that God created the universe, assumed humanity, and wrote the Bible. The editor very aptly asks, "Who is to be the judge?"
Den Gudomliga Treeaigheten (The Divine Trinity) is the name of the second of the series of Swedish tracts published by the Tract Society of Philadelphia and distributed by the Scandinavian New Church Missionary Society in America.
The Literary World publishes a favorable biographical notice of Mrs. Clara Louise Burnham (the author of No Gentlemen, A Sane Lunatic, and Dearly Bought, and of numerous poems and stories for children). Mrs. Burnham is a daughter-in-law of the Rev. N. C. Burnham and daughter of Mr. George F. Root, both prominent New Churchmen.
A NEW CHURCH writer of some prominence has by means of studies many linguistical, arrived at the conclusion that there are in God, Persons Three, and by articles peculiar in certain periodicals of the New Church does endeavor to prove-stop, not to prove-he does but "seek to bring out into consciousness the unconscious thought" of his readers, that, like his own, their mind is-bent on quibbles.
The New Jerusalem and its Heavenly Doctrine has been recently translated into the Finnish language. It will be printed at the expense of the A. S. P. & P. Society, but whether in America or in Finland has not yet been decided. This will be the first of the Writings translated into this language, which is of Mongolian origin and spoken by about half a million people, mostly the lower classes of Finland, the higher classes and the University using the Swedish language.
SIR SPENSER ST. JOHN in his recent work on Hayti; or, The Black Republic, makes some rather startling statements concerning matters in that island. He says that the purely black African race is rapidly absorbing all others, and has a tendency to sink into a state of pure barbarism. Vaudoux worship is prevalent, with its attendant sacrifices of animals and sometimes of human beings, and cannibalism is rampant, it being asserted "on good authority" that human flesh is sometimes openly sold in markets. Sir Spenser's book is the deliberate record of twenty years' experience.
THE following is from a series of articles in the Messenger: "Amid the vast, whirling world, angels, men, and symbols gather quietly about the central figure of the LORD. Atoms of thought and molecules of emotion gravitate toward Him by an unchanging law and revolve about Him in silent harmonies. Heights and depths of unspoken and unfathomed thought lie extended on all sides, and the human mind falters and hesitates before the vast reaches of infinitude presented before it. But here and there a golden thread of the woof of eternity runs its unbroken course from the lowest depths of man to the exalted heights of God and the eye follows it, while the mind is silent in its greater thought; now and then the fragments of flying clouds and celestial rays gather into a beautiful image and glitter and glow with a Divine light." We pause in silence before "atoms of thought," "molecules of emotions," and the rest; we pause and wonder where is the "golden thread" of meaning running through this "woof" of words.
CORRESPONDENCES OF THE BIBLE 1884
CORRESPONDENCES OF THE BIBLE-The Animals. With Additions. By John Worcester. Boston: Massachusetts New Church Union. 1884. 294 pp.
AT a time when the collateral literature of the New Church comprises little else than books and sermons intended to invite accessions from Christendom, and the necessity of spiritual nourishment for the Church itself is almost overlooked, it is a relief to find a work like Mr. Worcester's Correspondences of the Bible, which will, we believe, in this new and enlarged edition, stimulate the study of the Chief of Sciences, and thus prove useful in promoting the internal growth of the Church. Let no one think because this is to a certain extent a Doctrinal work, and because it will better meet the needs of the New Church than most other works of our authors, that therefore it must be dry and uninteresting. On the contrary, it is filled for the most part with accounts of the nature and habits of animals, and as these are described in an entertaining manner, the reader's interest is sustained throughout. He will find the perusal of its clearly printed pages a pleasant recreation after hard work, physical or mental. The comparison on page 16 of celestial infants with lambs and of spiritual infants with kids is very ingenious. But the book, otherwise so useful, seems to manifest a lack of clear conception of the nature of correspondences. That "the natural objects of the world" are "images" of" things in human minds"-the author's apparent definition of Correspondence, with which the book begins-has, to a certain extent, ever been recognized by men. But that these natural objects correspond to things spiritual because they are their actual embodiments: that correspondence is the appearance of the internal in the external and its representation therein: these are truths that were lost, and that had of necessity to be revealed anew by the LORD. These leading principles, which should lie at the foundation of every treatise of Correspondences, we fall to find in the work before us. It is, in consequence, sadly deficient in the exposition of the true correspondence of animals, giving us instead in many cases mere metaphors, which differ but little from those of daily recurrence in the world of letters. A prominent feature in the book is a regard for authorities in the world whose accounts of animals are unhesitatingly accepted. From them conclusions are made as to the Correspondences, and these are confirmed by the teachings in the Writings, when practicable. This plan of treating the subject is the very inverse of order. The true method, as we conceive it, is to begin with the acknowledgment of the Science as revealed to the New Church, and to present the Correspondences as learned from the Writings, and then to confirm and illustrate them by observations of the habits of animals. For the correspondence of anything natural is nothing less than its cause; it is its internal. The spiritual world is the world of causes; the natural world, the world of effects. Correspondence is the relation between these two worlds. The correspondence of any one thing in the natural world is the relation it bears to its cause in the spiritual world, which, for the sake of convenience, is called its correspondent. Now, "to think and conclude from the interior and prior, is from ends and causes to effects, but to think and conclude from the exterior or posterior, is from effects to causes and ends. The latter progression is contrary to order, but the former is according to order," because it is concluding "from the inferior region of the mind, where are the sensuals of the body with their appearances and fallacies."- C. L. 408. That in the Animals of the Bible the reader is led "to think and conclude from the exterior or posterior, or from effects to causes and ends," and, consequently, in a manner "contrary to order," can be shown from any of the forty-four treatises it contains. We cite a few: In the account of the elephant, the uses of the tusks are said to be "to uproot small trees, to break off the branches, and strip off the bark," and hence they are said to correspond "to truth of natural justice, by which all external appearances are stripped off," etc. From this plausible correspondence of tusks and ivory-a correspondence deduced from the use of the tusks-the conclusion is drawn that the elephant itself corresponds to "the love of justice." The method of reasoning here is altogether from externals to internals, from effects to causes, and hence the error. In the Writings we find the reverse. Swedenborg repeatedly states that the correspondence of animals was given to him to know from the representatives in the spiritual world. Proceeding thus from the world of causes to the world of effects, he further conformably proceeds from generals to particulars, and teaches, as in Apocalypse Explained, n. 1146, that "by elephant is signified the natural in general; hence, by ivory, which is from its tooth, and from which it has power, then because it is white, and also resisting, is signified rational truth, which is the most excellent truth of the natural mind." We submit that the "natural in general" is a widely different thing from "the love of justice," and that "rational truth" is not the "truth-of natural justice." We adduce this instance because the reference to the Writings has been omitted, while in most other instances, although the exposition of the "correspondence" is peculiar, and occasionally obscure, it carries with it its own correction in the form of references to the Writings, where the explanation of the correspondence is simple and clear. Another example of a false correspondence, due to the neglecting of Revealed Truth, and to the concluding from appearances of the animal's habits, is in the treatise of the peacock: "Contrasted with the noble charity in the love for presenting spiritual truth or its beautiful representatives," the peacock is said to be the embodiment of "the natural love of beautiful display, yet we are taught (Coronis, n. 30), that the spiritual man "like a peacock as to adornment by spiritual thing Again an instance of this injurious tendency to trust appearances of ultimate things, and therefrom conclude their spiritual meaning, we find in the treatise of the Ostrich, where, confiding in the rendering [ ] and [ ] as given by Biblical critics, instead of that of the inspired servant of the LORD, the author concludes from Lamentations iv, 3, and Isaiah xliii, 19, 20, which in reality treat of owls and not of ostriches, that the ostrich seems to represent "a state of severe and gloomy thought, deprived of all that is good and pleasant a description by far more applicable to the falsities to which owls correspond. The oyster's inability to move from its place is deemed sufficient warrant for the adoption of the popular expression, "lazy as an oyster." Now it happens that pearls are found in oysters; they must, therefore, perforce have a good correspondence; ergo, laziness is transmuted into "the enjoyment of [the LORD'S] protection and of the repose which it brings-not in the peacefulness of the interior mind, but the restfulness of the external, next the body"-this, is the conclusion, "is an oyster in its best sense." At best, this is but a questionable metaphor. The oyster's correspondence it is not, for we are taught that "the soft and fat oyster signifies those natural things, by which spiritual and celestial things are confirmed well."-S. D. 3611. The best chapter in the book is the last one, although it treats of the undelightful subject of scorpions, for it consists simply of a description of the animal, and an extract from the Apocalypse Explained on its correspondence. This plan of treating the subject, carried out in the whole book, would have made it much more useful. But even as it is, we find a great deal that is valuable and instructive.
CORONIS SEU APPENDIX AD VERAM CHRISTIANAM RELIGIONEM in qua agitor de Quatuor Ecclesiis . . . de Nova Ecclesia . . . deque Adventu Domini . . . . Tum quoque INVITATIO AD NOVAM ECCLESIAM. Opera Posthuma Earamuelis Swedenborgii. New York: American Swedenborg Printing and Publishing Society, 20 Cooper Union, MDCCCLXXXIV. 112 pp.
PRINTED in clean and beautiful type, on excellent paper, and bound substantially yet neatly, in keeping with its predecessor, the Apocalypsis Revelata, the Coronis forms a welcome accession to the New Church library Owing to the exhaustive labor of the editor, the Rev Samuel H. Worcester, the student will attach to the volume before us more than the interest due to the first edition of the work published in 1780 by Augustus Nordenskold. The reasons for this are several:
1. The editor has prefixed to the Coronis quotations from the various places in the True Christian Religion, in which this "appendix" is promised and its subject matter indicated. 2. Next follow the "Summaria," which are published in the English translation of the Coronis, appearing with the A. S. P. & P. S. English edition of the True Christian Religion. These had not been published with the Latin Coronis, but appeared sixty-six years later in the Diarium Spirituale. 3. The Coronis proper, although, in the absence of the original MS., a reprint of the edition of 1789, is corrected in numerous instances. 4. The Invitatio ad Novam Ecclesiam, now for the first time identified as part of the Coronis. has been rendered more perfect than iii Tafel's edition, Dr. Worcester having had access to two old MS. copies. One of these by Augustus Nordenskold is the one used in Tafel's edition, and the other is ascribed to one Christian Johansen. Dr. Worcester has conscientiously noticed the variations between these two copies. 5. As the last five paragraphs of the Invitatio treat of miracles, the editor has added the fragment concerning miracles, which, appearing for the first time in Dr. R L Tafel's Documents, is said to be part of n. 695 of the True Christian Religion. 6. An Index to the Scripture Passages and the editor's Critical Notes close the volume.
THE RIGHT UNDERSTANDING OF WORDS. 1884
In necessariis, unitas. In dubiis, libertas. In omnibus, caritas.
WORDS are powers, not a mere collocation of vowels and consonants, they are substantial forces; and this because they signify things (A. R. 29, 38), and the deeper and more nearly approaching the celestial this significance, the greater their potency. Yet it would seem that the more of true spiritual use anything may have, the greater the danger of the perversion of this use. Take the Augustinian triad given above, read and understood according to its legitimate import, and how much truth it embodies in its three short lines. "In things essential, unity; in things doubtful, freedom; in all things, kindness." Did not the author of De Civitale Dei here write wiser than he knew? Was the first formulator of what we now call Calvinism conscious of how he was teaching the heresy of good works? How came he, with all his patristic dogmatism, to grasp the grand idea of liberty of thought in unity of action, with a life of love to the LORD and the neighbor permeating all of the internal and external of man? Yet these words, in themselves so noble, can be fearfully perverted and made to teach falsities which, unless put down by the mercy of the LORD, will work ruin to the man and to the Church. For in this perversion and falsity, in this misunderstanding of terms lurks the poison which can turn the pure wine of the Word into the gall of the grapes of Sodom; here we find the evil threatening the integrity of the New Jerusalem of the LORD as it would seem naught else could. In things essential, unity! How earnestly we should seek this. In His prayer just before His glorification, how His Human would draw from the essential Divinity this blessing of unity on His followers. "Holy Father, keep in the Name of Thyself those Thou hast given me, that they, as we, may be one . . . that all be one, as Thou, Father, in me, and I in Thee, that they in Us may be one. That they be one, as We are One, I in them, and Thou in Me, that they may be complete in one!" Such a union in the LORD, a union paralleled as far as the finite can be with the Infinite, consummated and perfected, even as the Human became Divine in the one LORD JESUS CHRIST, is indeed unity in things essential, and the accomplishment of this in a New Church is the purpose of the LORD'S Second Coming. But what are the essentials in which we are to be as one? In what principles of truth and life are New Churchmen to be conjoined the one with the other? These needful things-these principles without which there is no real unity-what are they? In the first place, the essential to a true unity is the assured belief that the New Church is a Church. Some say that the New Church is not, and cannot be, in an organized form; that it is not a body, but a reception of certain doctrines; that there is nothing distinctive about it. But if this be all of it, how can it be anything? If there be any general principle elaborated in the New Church Writings, whether theological or philosophic, it is that there can he nothing without form. For form is an essential in substance, as substance is in existence. The being of an attribute implies something, in which that attribute can be, for Esse and Existere are a one. We learn that the LORD came into the world assuming our humanity that He might establish a New Church, but how could He be, in any sense, in that New Church unless it had a body into which He might enter. Apart from this body, what is the Church but a varying, erratic collection of whims? The New Jerusalem of the Apocalypse is pictured as a city, and, as such, with containing walls. These only make it a city-a unit. As with this city in the heavens, so with its representative here. Call the New Church what you will, make it but a Swedenborgian Chapel if you so please, still, it will be a something suited to the plane on which we find it. Hence it must have form, and this form is the external organization arising out of its internal spiritual nature. Hence this body must have that within it which will serve as a bond between all its members, making them a one, as it through its indwelling LORD is one. Again, think of an army. One may say that its potency lies in the drill and discipline of its members-in their ready obedience to superiors, in its devotion to its country, in its contempt of danger and death when duty calls to action. These are indeed powers; without them it could effect nothing; but of what avail would be all this bravery and patriotism and machinery without an organization? In no way is the active force of an army developed save by its being made as one man; it must have a head; as that head thinks and wills, so must the members do and act. The unity, which alone makes these hosts of men a power, is the prime essential-not the sole thing it needs to be a conqueror, but still that without which it will be but a mob, and thus meeting failure when it might have gained success. Organization makes the requisites for victory available; as acting as one man, all of whose members are in unison the one with the other, it becomes the one man power which can accomplish so much. It was on just this principle that the phalanx of the ancient armies acted when it overcame a far more numerous enemy. They were one-one in organization, one in purpose, one in act. Shoulder to shoulder, with shields locked, and each man covering not himself only but his neighbor also-every one acting not for himself alone but for all his companions-they were irresistible and immovable. Suppose it had moved to the attack, every man for himself; how would the bravery, the patriotism, the heroic contempt of danger of the individual, aided the body? But for this close union, this action of the various members as one, the elephants of Pyrrhus would have destroyed the phalanx of Rome, and the fiery missiles and ponderous rocks thrown from the walls of the beleagured city crushed the "testudo" of Poliorketes as it advanced in close order, side to side, and back to breast, to the attack of the shaking ramparts. And why did they succeed? Simply because they recognized and maintained the great essential of success, unity through organization. In the New Church there are some who say that no such organization is necessary, that the New Church is "independent;" some going farther in this direction than others, but still alike claiming that there is no need for any outside form among us. They would have every man free to follow his own fancies, to be his own final court of appeal, to see no authority out of himself-in a word, to accept the Writings so far, and so far only, as they may agree with his own preconceived ideas. With those we have no argument at present; we have no common standing ground with those who would say the maxim, "in necessariis unitas" has no application to such an unnecessary thing as a Church in the external. But there are many who, without going as far as this, would claim the Church, as a Church, of but little moment. They aught admit that some kind of organization was perhaps advantageous, but by no means essential to the existence of the New Jerusalem. They can talk of the Doctrines, of the Divine Human, of the internal sense of the Word, of regeneration by temptation combats, and say, "Do you consider the form of government of the New Church as important as these?" But this is not the question, which is this: Can we act together in the work of the LORD without being in a visible body? Then, if it is our duty thus to engage in the work of the LORD, is not this visible body an essential? And once more granting all this, must we not, as faithful servants, be one in upholding this unity in the which alone we can do the work of a servant, and considering the external New Jerusalem, in which alone this unity can be preserved an essential? Let us understand what is meant by this adjective, and the question becomes one of duty, not of whim or preference. If we believe in the Second Coining of the LORD to establish a New Church, must we not, as reasonable men, believe in the existence of this Church as a Church, and as such having here the form of the Church in the spiritual world? must we not, as one in the LORD, in His Church, in each other, net as one in this His body, and, in the full conviction that for this action we need the earnest faith that the New Church in its outward form is an essential of the Divine Providence, labor with mind and soot for its development into that union with the Divine which is the being one with the LORD? Would that we all could grasp the full meaning of this often misapplied apothegm: "In essentials, unity!" and not look on the bond of that unity as a trifling thing. W.
ELECTIONS, SELECTIONS, AND APPOINTMENT OF OFFICERS. JOHN WHITEHEAD 1884
VIII.
WE have seen in our last article that in the appointment of Priests to office a certain preparation on their part is necessary. The first motion comes from them; they first of all, must desire to enter the office, and prepare themselves for it. Next, they must be examined by those in the Priesthood, to see if they are properly qualified for the office. When a favorable decision is made, they are introduced into the Priesthood by the laying on of hands. Then they must be appointed to a particular function, and this requires consent on the part of the people to whom they officiate. From this we see that the appointment of a Priest requires the consent of three different parties-first, the Candidate; second, the Priesthood; third, the People whom he is to serve. Thus, I there must be unanimity, and this guards against compulsion, dominion, and incompetence, unless all parties are grossly negligent of their duties in the matter. In. this appointment we must also note that there is no such principle exercised as the rule of the people by a majority vote. The most important decision is left with the Priesthood itself, namely; the decision of the fitness of the candidate; the consent of the people being necessary to his appointment over them, to provide that harmony and correspondence that exist between the head and body. We come now to the business affairs of the Church. What is the best way to secure the services of the best men in the Church, to administer its business affairs, and how shall they be appointed? In the past, the principle of universal adult suffrage has prevailed. Is this a rational method? Can it be improved? Does Divine Order require another method? These are questions of great importance to the welfare of the Church. In our last we showed that female suffrage was not orderly. Hence, if the principle of election is the true one, it should be made by the adult males. But, in regard to these, we may ask, Are all equally competent to judge of the suitableness of those who are to govern? We think not, for the following reasons: 1. All in the Church are not equally wise; the very intelligent are few, compared with the masses; hence, the few intelligent are better able to judge than the majority, and the most intelligent one is best able to judge. Hence, we conclude that there is a fallacy in the position that the majority are the best judges. 2. We nowhere find that the majority rule is the principle that sways in the heavens, for the kingdom of the heavens is a unanimous kingdom; the simple subordinate themselves to the wise, amid these again subordinate themselves to the most wise, and since all therein Th are working for the general good, and not for their own selfish advantage, this order and subordination produces the best and happiest results. 3. It is a Principle of Order that the head forms the body, and rules it in each and every particular. The head inflows into the body by means of the nerves, and selects those things which are most conducive, and applies them to use. Thus we are taught that,
Celestial and spiritual love disposes in order the scientifics of the exterior memory; whereas, self-love and love of the world pervert order and disturb all things in the exterior memory. These things are not attended to by man, because he makes order to consist in a perversion of order-A. C 2831. And again: The natural man in respect to the rational, or, what is the same thing, the external man, in respect to the internal is like an administrator in a house; all things which are in man are circumstanced like one house, that is, like one family, in that there is one who fulfills the office of head of the family, and those who fulfill the offices of servants; the rational mind is what disposes all things as head of time family and arranges them in order by influx into the natural mind, but it is the natural mind which ministers and administers. Inasmuch as the natural mind is distinct from the rational mind and, in a degree beneath it, and acts also from a certain proprium, it Is called respectively the elder servant of the house, and he who administers all things which, are therein-A. C 3020.
Thus we see that the head disposes and arranges all things in order, but it also leaves to the lower functions an action as of itself, only retaining a supervision over them to preserve order. This order also is preserved by giving statutes and laws governing the functions, and the preservation of order is by means of these laws. Fitness for office should govern the appointment. The power of appointing should be given to those most competent to judge; thus to the head and not to the body. In the Church, also, the tenure of office should be as long as the officer is competent and performs his office aright. And there ought to be a systematic order of promotion according to capacity and development. This should take place both in the lay and in the ecclesiastical functions. The capacity to serve a Society well should first be developed, then an advance should be made to the General Body, and at length to the Universal Body, so that in the higher bodies we should have the best and ablest men. In our present system this is not always the case. Delegates are appointed to the General Bodies for local reasons or from the mere ability to attend; the first motion designating a name is most likely to pass without regard to the fitness of the person to transact the business required. Delegates coming from various parts of the State or the country, for the most part not knowing each other or the various qualities possessed by each, are expected to elect officers, appoint committees, transact business, etc., with which very many of the delegates are little acquainted. Is it any that the business interests o the Church do not prosper under such conditions? There is little scrutiny and judgment evinced in the choice of delegates, and very little in the choice of officers of the General Body. The position of delegate is of brief duration; little importance is attached to it, and little interest is manifested in the work that is done by them. We need a new and better system of Lay Organization. The positions the General Bodies should be more permanent, more responsibility should be placed upon them. Greater care should be exercised in the selection of officers and of those who compose the General Bodies. So also in the selection of the officers of a Society should greater care be exercised. This is a practical and a very important question. The system hitherto pursued has produced little result, and by its very inefficiency shows that it is not perfect and that it needs amendment. We believe, after a careful consideration of the question, that there ought to be a similar system in regard to the appointment of lay officers as in the appointment of priests themselves, consisting essentially: first, of consent on the part of the Priesthood; second, consent of the Candidate; third, consent of the People. In this there should be perfect freedom on all sides to express dissent, and where this exists, conference and consideration of the points at issue will give far better results than the present system of elections. At first we were inclined to think that a system of nomination by the head practically gave him all the power and enabled him to do as he pleased, but after a careful consideration we find more to commend in this system than in any other. It does give the head more power. We also think that this is right. If we have a head, he ought to exercise the power belonging rightfully to a head; and giving him this right and power, we shall naturally be very careful whom we place in such a responsible position. It has the appearance of taking away the freedom of the people. This, however, is not the case. Their freedom is exercised in the choice of the head. His nominations to take effect must be ratified, and this we believe to be the legitimate sphere of elections. Consent on the part of the people is an essential of true government, but the democratic idea that the people should rule is a perversion of the true idea. Instead of the motto, "Government of the people, for the people, by the people," it ought to be the government of the people, for the general good, by the LORD through officials, who shall act according to statutes and laws derived from the Divine Law in their functions and offices. In the final action of the people they ought to act in true freedom. If they see the nominations to be the best they ought to consent to their appointment; if they see how they can be improved, they ought to withhold their consent. It may take more courage to do this than in some other plans of appointment; but it will develop greater courage and a truer freedom. So the nominees should look to the public good and not to their own. If they see one who is more competent to fill a position, they ought to withdraw in his favor. This they do in the heavens. We read: In heaven one prefers another to himself as he excels in intelligence and wisdom. The love itself of good and of truth causes every one as it were of himself to subordinate himself to those who are in the wisdom of good and in the intelligence of truth more than himself-A. C. 7773.
If such a system of government and appointments were in general use and all looked to the use to be performed in the selection of a man for any position, we believe that in making a choice it would finally narrow itself down to one-man, who would by unanimous consent be acknowledged to be the one best adapted for the place. In order to come to such unanimity it will be necessary to clearly define the functions of an office, its uses must be made known, the duties required of the officer, the laws governing his functions, etc., and when these things are known it will be comparatively easy to find the right man for the place and in general his ability to fill the position will he acknowledged. We ought to have a form of Government in the Church founded on the interior sense of the Israelitish Government. There was order and subordination according to statutes and laws. The ecclesiastical and lay functions were distinctly arranged. The Order and Government were from the LORD through the heads into the people. The elders were the governors, and these were placed over greater or lesser affairs, according to their wisdom. In the New Church there ought to be a spiritual eldership. An elder represents one who is intelligent. Thus, by an orderly system of selection the most intelligent in a Society, in the General Church, and in the Most General Body ought to be appointed. The intelligent in ecclesiastical affairs should be placed over these affairs, and intelligent laymen-men with good business qualifications and men of integrity, who love to forward the cause of the Church-should be appointed over its business affairs, and between these two classes of affairs and of officials there ought to be a perfect union-such as exists between the head and the body. The qualifications necessary to officials are described in Exodus, where the form of Government is given by Jethro, the Priest of Midian, to Moses: "Thou shalt see out of all the people men of strength, fearing God, men of truth, hating lucre, and thou shalt place theta princes of thousands, princes of hundreds, princes of fifties, and princes of tens. And they shall judge the people at all times, and it shall he, every great word they shall bring to thee, but every small word they shall judge; and roll down from off thyself, and they shall carry with thee. If thou do this word and God command thee, and thou shalt be able to stand; and also all this people shall go to their place in peace. And so Moses hearkened to the voice of his father-in-law and did all that he said. And Moses chose able men out of all Israel and gave them heads over the people, princes of thousands, princes of hundreds, princes of fifties, and princes of tens. And they judged the people at all times; the hard word they brought to Moses and every small word they judged." Ex. xviii, 21-26. JOHN WHITEHEAD.
SUICIDE. TRUST 1884
EDITORS NEW CHURCH LIFE:-In your last issue, "W." presents suicide in three different degrees, the last of which-suicide of the soul-reveals by correspondence the awful nature of suicide of the body. I am not among those who call suicide self-murder. Murder it is not, as it does not spring from malice or hatred of the neighbor; but there is no doubt that premeditated suicide gives evidence of the actor's spiritual companionship having been from hell and not from heaven. Suicide seems generally to be the result of desperation arising from melancholy or from disappointment, or from some other cause, and these in their turn originate in a want of reliance on the LORD'S omnipresence and help. An instance of this kind, which, as furnishing data concerning such a person's lot immediately after death should prove a warning to all who are inclined to melancholy or who have suicidal inclinations, is the following:
Concerning a certain one who killed himself.
A certain one in the life of the body had been driven to desperation by melancholy, until he was driven by diabolical spirits to destroy himself, and thrust a knife into himself. He came to me complaining that he was miserably treated by evil spirits, and said that he was among furies, who continually provoked him, and that the place where he was, namely in the tower earth, was a little to the left. It was also seen by me that he mad a knife in his hand, and wished to plunge it into his breast, with which knife he labored hard, and wished to east it from him, but in vain. For what ever happens hi the last hour of death remains for a long time before it vanishes, as it was told me.-S. D. 1836-37.
Some suicides are the result of an insane freak, for which the person is not responsible, except, perhaps, in his not having in all his life busied himself as he ought about h is soul's salvation. For we read of the spirits who in olden times slew whole armies, as recorded in Scripture history, by making them insane with terror, producing panics, when they would kill one another,
That they could strike terror, but at the present day only a little. It is very rare that any of them have their bonds loosed at the present day, only when a person is of such a nature that it is better he be permitted to perish as to the body than as to the soul, and unless he perished as to his body in such a manner by insanities and suicide, he could not but perish to eternity.-S. D.. 1783.
Again, other suicides are due to accidental causes, such as venturing too near a precipice, whence one is impelled to cast himself down, or coming into proximity with other objects which afford an ultimate plane for the inflow of evil spirits. This seems clear from Swedenborg's own experience as narrated in the Diary:
They who hate any one, such as are also with man.
There was a certain woman, who inwardly had such hatred for the parents of [her] home, that she thought of killing them with poison, and because she thought that I wanted to marry her, and she in her phantasy was mistaken, and married a man, was afterward so filled within hatred that she thought of killing me if she could (Sarah Hessehia). When shine died soon afterward, before it was opened to me to speak within spirits, it happened that I longed to kill [interficere] myself with a knife, which longing increased so greatly that I hid my knife in a chest, so that I was driven to remove it from my eyes. It was now uncovered that it was that woman, her spirit, who, as often as I saw the knife, urged me on, and kept this in my mind so fixedly from the hatred which she had conceived for me. Hence it can appear that men can be infested by the dead, who had hated them while they are ignorant of it.-S. D. 4530.
All that I have adduced seems to me to show that suicide, even if not self-murder, and even if excusable in certain cases, is caused by hell, and one ought not voluntarily to drift toward it, or even harbor suicidal thoughts. TRUST.
GRAVEYARDS. M. L 1884
EDITORS NEW CHURCH LIFE:-In view of the Doctrine that each and everything in the natural world corresponds to and therefore represents something spiritual, is it not a sign of the times of the Old Church that their graveyards either surround their churches or are located on the tops of hills? Mountains and hills represent love to the LORD and to the neighbor, and w church building represents the Church itself Only- in a dead Church can hills and mountains and churches be identified with the hells, for graveyards are the ultimates of hells:
The hells in which the evil are appear according to corresponding delights, some like ditches, and some like sepulchers. From this it is manifest whence it was that those obsessed by demons were in sepulchers and came out of them; namely, because they [the demons] by whom they were obsessed when they lived in the world had been in falses from evil, or in cognitions from the Word, which they made dead by applying them to confirm evils, then also to destroy the genuine truths of the Church, especially the truths concerning the LORD, concerning the Word, concerning life after death; these dead cognitions are in the Word called traditions. Hence, they who were obsessed by such who had become demons were in sepulchers.-A.E 659.
Cannot an argument in favor of cremation be made of this? M. L.
DEITIES OF THE VEDAS. C 1884
EDITORS NEW CHURCH LIFE:-Dr. Caird, President of the University of Glasgow, in his Oriental Religions says that the "various individual devos or divinities-Indra, Nitra, Varuna, Ushas Agni, etc.-seen at first sight to be personifications or deifications of the phenomena and forces of nature. It would seem, therefore, that in so far as this form of religion represents the dawn of man's religious life, the origin of religion is to be found not in pantheism, but in a polytheistic nature-worship-the worship of many individual divinities representing or implicated with particular objects, powers, and processes of the material world. "But," he continues, "when we look a little more closely into the matter I think we shall find reason to regard the polytheism of the Veda as only the superficial aspect or veil of another and different conception of God." And what the writer thinks that the conception of God of the writers of the Veda was he puts in these words: "The language in which these various divinities are addressed shows that they flow into each other, and that they are only varied expressions from different points of view for the grander and wider presence of mighty miniature-presence which clothes itself in innumerable guises, but which, however varied, whether soft and gentle or wild and wrathful, whether it delight or overawe or terrify is still one and the same." (Sec. 1, Vedic Period) And this his view of the conception of God of the writers of the Veda he bases upon the following extracts from the Veda: "There is but one, though the poets call him by many names." "They call him Indra Nitra Varuna, Agni; then he is the beautiful winged Garutmut. That which is, and is one-the wise name in divers manners." The writers of the Veda "were they living now," would certainly either be amused, or they would be shocked at such an interpretation of their writings. C.
NOTES. 1884
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PHILADELPHIA, DECEMBER, 1884. THE Society in the Island of Mauritius reports an average attendance of thirty-five, with thirty-one communicants for the year 1883; the growth is very slow.
Title Unspecified 1884
Avesta Tidaiung reports: "About forty of the followers of Swedenborg in Berlin, Germany, held a meeting on October 3d, in order to form a distinct Association of this sect. The New Church thus seems of late to be making great progress in Europe."
Title Unspecified 1884
OBITUARY.-Cynthiana, Ky., EDWARD CURTIS BARNHARD, aged three years and eight months.-Brocton, Mass., MRS. EMILY S. FRENCH, aged seventy-nine.-Cleveland, O., THOS. IBISTER, aged forty-nine.-Logansport, Ind., ABRAHAM GARVER, aged seventy-one.-Kansas City, Mo., ELIZABETH RICHARD GILBERT, of Butler County, O., aged sixty-four.
Title Unspecified 1884
OBITUARY.-MISS LEONARA L. EWING departed this life on September 20th, 1884, at her home, in Fonda, Iowa, and was buried at Lyons, Iowa, her former home. Miss Ewing became a member of the New Church last spring, after being a communicant of the Episcopal Church for fifty years. She had believed in the Doctrines of the New Church for a long time, but never had an opportunity to join the Church until last spring, when the Rev. Stephen Wood visited Fonda.
Title Unspecified 1884
FOREIGN.-The Countess of Hopetoun, who died October 15th, held sittings in three of the London Societies of the New Church, and was a liberal giver to New Church uses.-The National Missionary Institution of the New Church, James Speirs, Secretary, established in 1857, has issued an appeal for money.-The Rev. G. H. Smith has withdrawn from the New Church ministry; he was first a Baptist and is now a Unitarian.-The North London New Church Debating Society has decided against the House of Lords on the Franchise Bill.- The Manchester and Salford Coffee Meeting held its twentieth annual reunion at Cheetwood House, the residence of W. Hughes, Esq. Nine meetings had been held this year, at which various questions were discussed over the coffee cup; the membership is twenty-five.-At the Annual Recital at Radcliffe three hundred and fifty sat down to the tea table in the schoolroom. -Harvest Thanksgiving services were held this year by several Societies in England.-The Rev. E. N. Pulsford was so well pleased with the unfermented must partaken of at Conference that on his recommendation the Alloa Society will hereafter use it for Communion instead of wine.-The Rev. J. Deans has accepted the pastorate of the Society at Leeds; he has lived at Brightlingsea eleven years.-The Scottish Association of the New Church held its annual meeting in Glasgow October 23d; there are four well-established Societies in Scotland.-The corner-stone of a Sunday-school building was laid at Bury on October 25th. It is immediately adjoining the Temple built in 1860.
THE Michigan Association met in Detroit October 18th and 19th. The Rev. A. F. Frost made five tours, baptized three persons, and administered Communion twice. The Tract and Mission Board distributed eight hundred and fifty books besides tracts in the past year. The Detroit Society has sixty-Live members; Xpsilanti, sixteen; and Almont, twenty-five. The Rev. Mr. Bowers worked as missionary three months entirely in his own way. The Rev. E. Laible declined re-election as Secretary.-Rev. J. Kimm made several visits to the receivers near Ely, Iowa, preaching in German and English, sold a number of copies of the Writings, and officiated at one funeral; he would continue his visits if he had the means.-The Swedenborg Library and Tract Society of San Francisco has enough invested hinds to make it a permanent institution.-Rev. Mr. Goddard's evening congregation at Cincinnati is composed mostly of strangers.-A reading class in Mr. Mercer's congregation, Chicago, use the Swedenborg Library.- The Rev. Jacob Staub, of Pekin, Ill., has withdrawn from the Baptist faith and is preaching for the German N. C. Society of Chicago.-The New York Sabbath School Conference met in Brooklyn. -The Rev. J. J. Lehnen writes that owing to the "unjust prohibition law, many people this year in Iowa boiled their grape juice to save it, and now I hear the whole mess is spoiled and useless."-The silver wedding of Rev. Mr. E. A. Beaman and wife, November 7th, at Cincinnati, was the occasion of a little surprise party in the vestry of the Church. The presents were a bag of one hundred silver dollars.-The Rev. James Reed has been invited to preach in the chapel of Harvard College, on November 16th; the first invitation from thence to a New Church minister.-Owing to ill health, the Rev. Joseph Pettee has been granted an unlimited vacation from his work.- The Rev. A. Czerny's address is now 6359 Shakespeare Street, E. E., Pittsburgh, Pa.-The Rev. E. D. Daniels recently male a missionary visit to the shores of the Georgian Bay and vicinity. -The Rev. G. Bussman made a visit recently to New Orleans.-The Rev. O. L. Barler visits Middleport, O., once a month-Mr. J. G. Mittnacht is making a prolonged stay in Philadelphia and vicinity in his visit around the globe.
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