Universal of Faith              1892


NEW CHURCH LIFE
[Entered at the Post-office at Philadelphia as second-class matter.]
Vol. XII, No. 1.     PHILADELPHIA, JANUARY, 1892=122.     Whole No. 135.

          
     It is a Universal of Faith that God is One in Essence and in Person.- T. C. R. 2.
Title Unspecified 1892

Title Unspecified              1892

     THE Essence of the LORD JESUS CHRIST is Divine Love and Divine Wisdom, or Good Itself and Truth Itself; and as such He must be thought of whenever the mind is lifted up to Him. But this His Essence cannot be conceived of abstractly from person, because the natural is adjoined in every single thing of man's thought.
     Still, when one thinks that all that is in the LORD is Divine, and that the Divine is above all thought, and that it is entirely incomprehensible even to the angels-consequently, if one then abstracts that which is comprehensible, there remains the Esse and Existere Itself: namely that He is the Celestial Itself and the Spiritual Itself-that is, Good Itself and Truth Itself.
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     To think from the Person, of the Essence, is to think materially of the Essence also.- T. C. R. 623.
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     MAN, however is so constituted that he can have no idea of thought whatever concerning abstractions, unless he adjoin something material that has entered from the world through sensuals. Without this his thought perishes as in an abyss, and is dissipated. Unless, therefore, the LORD had manifested Himself in His Person, even on the lowest and sensual plane, the Divine with man would become entirely immersed in corporeal and terrestrial things, and would perish, or with whomsoever it remain it would be defiled by an unclean idea, and together with it everything celestial and spiritual which is from the Divine.
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     All the angels of the three heavens think of God as a man, nor can they do otherwise.- A. E. 1115.
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     FOR this reason, it pleased JEHOVAH to present Him. self actually such as He is and such as He appears in Heaven, namely, as THE DIVINE MAN. This was the form in which He appeared before Peter, Jacob (James), and John, when they saw Him with their spiritual eyes on the mount (Matthew xvii, 1, 2). In this form he was seen repeatedly by Swedenborg, who says that it was recognized by spirits who had lived in the world when the LORD was on earth, and who had then seen Him. In this form He also reveals Himself to the inhabitants of other; earths in the natural universe. .
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     God is perfect man, in face like a man, and in body like a man.- A. E. 1124.
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     FROM these manifestations of JEHOVAH, or the LORD, it has become possible for every one to think of the Divine Itself as of MAN, and then of the LORD, in whom is all the Divine, and the perfect Trine. For in the LORD the Divine Itself is the Father, the Divine in Heaven is the Son, and the Divine thence proceeding is the Holy Spirit-which are One. God, therefore, is one in Essence and in Person, in Him is the Divine Trinity, and He is the LORD JESUS CHRIST.
Title Unspecified 1892

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     To think from the Essence of the Person, is to think spiritually of the Person also.- T. C. R. 623.
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     WHEN the Lord manifested His glorified Human to the three disciples, every single particular of the manifestation indicated that in His glorified Human He is the Word, thus teaching all men objectively and so plainly that it shall remain as a guiding star with every one that seeks the LORD to worship Him, that thought concerning Him, the One God, must be thought concerning Him as the Word, and that the Word is the glorified Human. For on that occasion His Face shone as the Sun; His garments were made as the Light, and Moses and Elias were seen speaking with Him, and a bright cloud covered the disciples, and out of the cloud was heard a voice, saying, "This is My beloved Son, Him hear."
     Concerning this transformation of the LORD, Swedenborg says: "I have been instructed that the LORD then represented the Word: by the Face, which shone as the Sun, the Divine Good of His Divine Love was represented; by the garments, which were made as the Light, the Divine Truth of His Divine Wisdom; by Moses and Elias, the historical and prophetical Word: by Moses, the Word which was written through him, and in general the historical Word, and by Elias all the prophetical Word; by the bright cloud, which covered the disciples, the Word in the sense of the letter; wherefore out of this the voice was heard saying, 'This is My beloved Son, Him hear,' for all enunciations and responses out of heaven never take place except through ultimates, such as are in the sense of the letter of the Word, for they take place in fullness from the LORD" (T. C. R. 222).
Title Unspecified 1892

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     This is the Will of the Father, that every one who believeth in the Son, may have life eternal.-John vi, 40.
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     Love and faith are therefore to be centered in the LORD JESUS CHRIST, the Divine Man, Who as to His Essence is Good Itself and Truth Itself; Who manifests Himself to us as the Word, or the Divine Truth revealed (A. C. 9212) in His own glorious Divine Person. From His Divine Truth revealed to us in the Books that constitute the Sacred Scripture, and in those that constitute the Heavenly Doctrines, we can alone learn of His Essence and of His Person, for by no other means does knowledge concerning both come to us, and while the thought concerning His Person is the first and most ultimate that is formed in our minds, it must not be kept primary, but by the study of the truths of faith, and a life according to them, the thought concerning His Essence must be cultivated and made primary. Thought concerning His Person must never be destroyed, but it must remain as basis of the thought concerning His Essence.
     "Think from Essence, and from this concerning Person; for to think from Person concerning Essence is to think materially concerning the Essence also, but to think from Essence concerning Person is to think spiritually concerning the Person also."
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     The Word bears witness that the Most Ancients also saw God as Man.- A. E. 1116.
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     THE Rev. Samuel H. Worcester has passed away, a man, through whose painstaking and diligence, the New Church has come into the possession of a Latin reprint of no less than fifteen works of Emanuel Swedenborg, large and small, published in twelve goodly volumes, not to speak of his work as translator and compiler of the great Index of the Apocalypse Explained.
     While he was involved in the spiritistic movement of "The New Era" in earlier years, his steady labor as editor of the Latin reprints, in a use of universal benefit to the New Church, crowned the closing years of his life. And this use he performed, so far as men can tell, in a manner which the Doctrines characterize as being of true charity. He performed it "sincerely, faithfully, honestly and well."
Conscience 1892

Conscience              1892

     Those who have conscience speak and act from the heart.- H. D. 139.
ASCENT AND DESCENT OF DIVINE TRUTH 1892

ASCENT AND DESCENT OF DIVINE TRUTH       Rev. N. DANDRIDGE PENDLETON       1892

     "And he dreamed, and behold a ladder standing on the earth, and its head touching heaven, and behold the angels of God ascending and descending upon it. And behold JEHOVAH standing above it, and He said, I am JEHOVAH, God of Abraham, thy father, and God of Israel. The land upon which thou liest, to thee will I give it, and to thy seed."-Genesis xxviii, 12, 13.

     THE Divine Truths contained in this dream are of infinite comprehension and expansion, and our attention to them will be rewarded with wonderful unfoldings of the Divine law.
     In the first place, it is said, "And he dreamed," by which is signified providence or foresight, for prophetic dreams, in ancient times, were a means of foretelling future events. Therefore, when dreams are spoken of in the Word, nothing else is signified than prophesies or revelations, and thus, in the supreme sense, the LORD'S Divine Providence or foresight, for prophetical dreams or prophesies come from the LORD'S foresight of the needs and necessities of the human race, and inasmuch as they come from this source, it is clear why they correspond to and signify Divine foresight. It is also to be noted that dreams, in reference to the one who dreams, denote an obscure state, because they are seen when sleeping. And in the case of Jacob, who here dreams, you will recall that this first stop that he made where he had the dream, signifies a state of external peace, therefore the place was in keeping with the dream-that is, an external state into which revelation inflows obscurely. But, as before stated, dreams with reference to the LORD, from Whom they come, signify the Divine foresight.
     "And behold a ladder standing on the earth." By this is signified communication of the lowest truths and goods thence; this appears from the signification of a "ladder," as denoting communication, and from the signification of" earth," as denoting things lowest, when placed in relation to heaven, as is here the case, for the ladder stood upon the earth and touched heaven.
     That a ladder denotes the communication of things lowest with things highest may appear from the fact that a ladder is an instrument made for the purpose of communication, for by it one can ascend from a lower to a higher, and again descend from the higher to the lower, and thus have established a communication between things lowest and things highest by it as a means, hence comes its signification.
     "And its head touching heaven." This signifies communication with the LORD-that is, of things lowest with the LORD as the highest, for "heaven" signifies the LORD, by reason that the Divine of the LORD makes heaven, and is in consequence the all in all of heaven, for whatever is not from the Divine of the LORD is not of heaven. Besides, it is afterward said that JEHOVAH stood above it, showing that the communication was with Him. Thus, by the ladder's standing on the earth and touching heaven, is signified communication between things lowest and things highest, or, what is the same thing, communication of things lowest with the LORD.
     "And behold, the angels of God ascending and descending upon it." By this is signified infinite and eternal communication and thence conjunction-that is, of things lowest with the LORD. This may appear from the signification of" Angels of God," as denoting Divine Truth, which continually ascend to God and descend from Him, and by means of which there is infinite and eternal communication and conjunction between Himself and all things, even things lowest, for Divine Truths proceed from Him to the very ultimates of creation, and are thence reflected back to Him.
     "And behold JEHOVAH standing above it." This signifies the LORD in the supreme, for to "stand above" denotes to be supreme. From the LORD descend and to Him ascend all goods and truths, as the Supreme, the First and the Last. This ascent and descent takes place, however, through man, who was so created that he might be a medium of union between the Divine and the world of nature, that thus by man, as by a uniting medium, the very ultimates of nature might have life from the Divine; man is thus the ladder upon which the angels of God were seen to ascend and descend-that is, through his mind in its several degrees as the steps of a ladder, Divine Truths ascend to and descend from God.
     This, then, is the secret that lies hid in the dream which Jacob had on his way from Beersheba to Haran; aye, this and myriads besides, for this universal enters into everything with man; it involves the whole process of his regeneration, for man's regeneration brings him just to this point, that he may become a uniting medium between heaven and earth, between the LORD and the ultimates of nature, for when he is regenerated his mind becomes, as it were, a ladder upon which the angels of God ascend and descend-that is, Divine Truths. His regeneration involves this, because before regeneration he is not such a uniting medium, for the reason that by evils of life he has destroyed himself as such a medium, which he at first was by virtue of being so created, as was the most ancient man.
     Man having broken this connection, he established another, and became as a ladder upon which the devils of hell ascended and descended; thus he became a uniting medium between hell and the world, by means of which there was a continual ascent and descent of evils and falsities, or of angels of hell.

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Having established such a connection, and thus made of himself such a ladder, he can but descend his own ladder to where it leads. Regeneration means that this ladder must be broken, and the other established, viz.: that which makes of him a uniting medium between heaven and earth, or the LORD and the ultimates of nature.
     When man is born into the world as an infant, he is not actively of himself a medium of communication between either heaven and the world or hell and the world, but he may become either, according to his own free determination, but as an infant he is a passive or irresponsible medium of communication between the celestial heaven and the world; as a child he is a passive or irresponsible medium of communication between the spiritual heaven and the world, and rater on as a youth he is a passive or irresponsible medium of communication between the natural heaven and the world.
     But when he reaches the age of manhood, and becomes a rational being, and no longer acts under and from the sphere of others, but as of himself in a state of freedom, he then becomes an active or responsible medium of communication between either heaven and the world, or hell and the world, according to his own choice.
     Let us suppose his choice to be heaven, and that he endeavors to establish a communication therewith; nevertheless, to begin with, he is as a fallen man; that is to say, his age, his race, his parents are fallen, and he has thus received by heredity an accumulation of evil tendencies which effect that he is as an infant, a child, and a youth, a passive medium of communication between hell and the world, which we may say counterbalances his state as a passive medium of communication between heaven and the world. Thus he reaches manhood and becomes an active agent. By choice he communicates with heaven, by heredity with hell. It is for him to break the ladder which descends to hell, which is attended with difficulty, and to begin himself to ascend the ladder which leads to heaven; and by ascending this ladder he becomes a uniting medium between heaven and the world, and, as it were, a ladder upon which the angels of God ascend and descend.
     The angels of God, or Divine Truths, are said to ascend and descend, because this is according to the flux of life, namely, that Divine Truths descend from God through man, and ascend through man to God, man thus becoming a nexus between heaven and earth. It here speaks of ascending first, because of the appearance with man in the beginning of regeneration that there is an ascent from the lowest, and when the order is inverted by regeneration that there is a descent from the highest. As an illustration of this, a child, or a man in the beginning of regeneration, is in the lowest and moat external appearances of truths, but as progress is made, these appearances are cast off; and higher and more internal ones take their place, thus there is, as it were, an ascent, but when regeneration is complete, then the order is inverted, and man views all things below from the internal truths in which he then is, and these, as it were, descend and infill the things
     This is the ascending and descending with truth as it relates to man's spiritual instruction and education. But this, as we know, is only the truth contained in the representative sense of Jacob's dream-that is, the internal sense as it relates to man's reformation and regeneration. But the internal supreme sense treats of the LORD alone. What then is the ladder upon which the angels of God ascended and descended with reference to the LORD? Clearly, if in the representative sense it is man, then in the supreme sense it is the Divine Human, and the angels are infinite and eternal Divine Truths ascending and descending, by means of which there is a union between the Human and the Essential Divine. And what does this involve? Simply this: The LORD by assuming the Human and glorifying it, became Himself a Divine uniting medium between Himself and the world. In one word, he became man and thus established Himself as His own Ladder. For He as to His Divine Human is The Ladder or the Way to heaven and Himself. The word "ladder" in the Hebrew is derived from a word meaning "way," and that the LORD as to the Divine Human is the way is known.
     The LORD, then, as to the Divine Human is the ladder which stands upon earth and touches heaven, or, in other words, He is Divine nexus between Himself and man, or between heaven and earth. For this purpose He assumed the Human and glorified it, for, as you know, the connection or ladder between heaven and earth was all but broken, and the Divine power of JEHOVAH GOD was needed to restore it, and not, indeed, to restore the former connection, which was by means of the Divine in the human race, for such a restoration would not have been permanent, and, indeed, there could not have been made even a temporary restoration, for the fullness of time had come, and the Divine in the human race had been destroyed, there was no man upon earth-that is, there was no one in whom there was good from a spiritual origin-and thus it became necessary that the connection should be restored, not on the basis of the Divine in the human race, but on the basis of the human made Divine, thus it was necessary to establish a Divine and therefore indestructible connection, and such a connection is the Divine Human of the LORD as a Divine Ladder or Way, upon which the angels of God can continually and to eternity ascend and descend; for we read, "And He saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open and the angels of God ascending and descending upon the Son of Man."
     This is the real thing, of which the vision seen by Jacob was but a representative image, prefiguring that which was to come in the fullness of time. Jacob in a dream saw the angels of God ascending and descending upon the ladder, but to those who are signified by Nathanael it is given to see the angels of God ascending and descending upon the Son of Man. For it is written:
"Nathanael answered and saith unto him, Rabbi, Thou art the Son of God, Thou art the King of Israel. JESUS answered and said unto him, Because I said unto thee, I saw thee under the fig-tree, believest thou, thou shalt see greater things than these. And He saith unto him, Verily, verily, I say unto you, hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man."
     "Thou shalt see greater things than these." To whom is it given to see these greater things, viz.: to see the angels of God ascending and descending upon the Son of Man? It is here said that Nathaniel should see them. Nathanael was an Israelite in whom there was no deceit, by which is signified those who are in charity and in truth thence. To these it is given; and these are of the LORD'S New Church, in which Church alone the angels of God are seen to ascend and descend upon the Son of Man. The angels of God are the eternal and infinite Divine Truths which flow from the Divine Human; these are given to the men of the New Church to see, because they are revealed to that Church, and therefore to it the dream of Jacob is known and the interpretation thereof.

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And thus it is that the LORD glorifies His Word before our eyes. He gives us to see the dream which Jacob had. He gives us to see the Son of Man, signified by the ladder in Jacob's dream, and now He gives us to see the angels of God ascending and descending upon the Son of Man, or the ladder-that is to say, His eternal and infinite Divine Truths, proceeding from His Glorified Human, which He has revealed to this, His last and final Church, aye, His Glorified Human in His Glorified Word, for the LORD, in this His last revelation, has glorified His former revelations, even as He glorified His Human taken from the Jews. For the letter of the Word is the history of the humanity of the Jews. This the LORD assumed to Himself for the purpose of revealing Himself in His Word, even as He assumed the very humanity of the Jews when He came into the world, and this historical humanity or letter of the Word He now glorifies in His second coming, even as He glorified His Humanity in His first coming. And this Glorification of the Word we see when we permit the Divine Truths of His last revelation to flow down into and dispel the shades of the Letter, even as He permitted His own Divine to flow down and dispel the Jewish Human. In both, everything Jewish is and must be cast out, for the letter of the Word is as the Jewish Human, which must be glorified in order that man may be saved, and it is glorified by the Divine Truths given through Emanuel Swedenborg, which Divine Truths are the Glorified Word of God, or the angels of God ascending and descending upon the Son of Man.
     That the letter of the Word is one with the assumed Human-see Invitation to the New Church (n. 44), "The Lord Himself is in this sense [the Spiritual] with His Divine and in the natural with His Human." AMEN.
Lord is the Only Man 1892

Lord is the Only Man              1892

     The Lord is the Only Man, and every one is man according to the reception of the Divine Good and the Divine Truth from Him.- A. E. 1119.
PROGRESS OF THE NATURAL OF THE LORD TO INTERIORS 1892

PROGRESS OF THE NATURAL OF THE LORD TO INTERIORS              1892

GENESIS xxxv.

     IN this chapter in the Internal Sense the residuum in the Natural of the LORD 15 treated of that it was made Divine. It was the interior things of the Natural which were made Divine, and in this work there was a progression toward things still more interior where the

     (1.) The LORD'S Natural now came into a state of perception of good from the Divine. The Natural of the LORD was first in a state of truth then in a state of the good of truth, and finally in good in which now the Natural perceives that good is from the Divine.
     In this state also the Natural perceived an elevation to the Divine in the Natural, or in the ultimate of order-that is, to that plane where the cognitions of good and truth are. Interior things are terminated and finished in the ultimates of order, and are there together, and as it were dwell together in one house. The natural is the ultimate of order with man; This is also where his life comes forth into the holy of worship, where before time truth had been preferred to good; for while the natural of man is regenerating truth is apparently in the first place; but afterward when man is regenerated, good is in the prior place and truth in the posterior.
     (2.) The good of the Natural, such as it was at this stage, began to dispose all things which were with it; for when spiritual good begins to act the first parts in the natural mind, it then disposes the truths which are therein into order; in which case falses are to be rejected, whereby the natural mind is purified or hallowed, and holy truths are imbued.
     (3.) Whence there was with the LORD further elevation toward the Divine Natural, where is the holy of worship, where interior things terminate: where also before truth had been preferred to good, which was of His Divine Providence, for providing is properly being present with one, and protecting from evils: this the LORD does by means of truths which at first are preferred to good.
     (4.) But good rejected all falses so far as possible, which were actual things. The rejection of falses is also the rejection of actual things; for man, before by regeneration from the LORD, he comes to good, and does truth from good, has very many falses mixed with goods; for he is introduced by the truths of faith, concerning which truths he had in the first age no other ideas than those of infancy and childhood, which ideas because they exist from the externals which are of the world, and from the sensuals which are of the body, cannot otherwise than be among fallacies, and consequently among falses; which falses also become actual, for what things a man believes these he also does. These are the falses which are here meant. These remain with man until he is regenerated-that is, until he acts from good; then good reduces the truths which he has hitherto imbibed into order-that is, the LORD does this by good. When this takes place, falses are separated from truths, and are removed. Man is altogether ignorant of these things; but still there is such a removal and rejection of falses from his first childhood even to his last age. This is with every man, but especially with him who is being regenerated.
     This rejection of falses by the good of the Natural was for eternity, into the lowest of the Natural.
     (5.) The LORD in the glorification of His Natural progressed continuously toward interiors. During this progression evils and falses could not approach, because God protected Him-that is, He protected Himself
     (6.) The Natural itself which was human in a former state was made Divine in this, together with all things which were in the Natural, which were goods and truths; for all things in the Natural refer themselves to those two things.
     (7.) The Natural together with the things of it was made Divine by sanctification-that is, the Natural was made holy; for when the LORD made His Natural Divine He first made it holy. Between making Divine and making holy there is this difference, that the Divine is JEHOVAH Himself, but the holy is what is from JEHOVAH; the former is the Divine Esse, but the latter is the Existing thence; when the LORD glorified Himself; He also made His Human the Divine Esse, or JEHOVAH, but before this He made His Human holy: such was the process of the glorification of the LORD. In the Natural made holy were holy truths, at a time when truths were preferred to good.
     (8.) In this process the LORD expelled hereditary evil, and rejected it perpetually, and He perceived that it was into the lowest of the natural that it was rejected.
     That which was taken from the mother and nourished from infancy was hereditary evil, and against this the LORD fought, and this He expelled, so that at length He was not the son of Mary.

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It is known that man derives evil from each parent, and that this evil is said to be hereditary evil: into this therefore he is born, but still it does not manifest itself before man becomes adult, and acts from the understanding and thence the will; meanwhile it lies concealed, especially in infancy. Because the disposition and ordination of truths by good in the Natural of the LORD are treated of in the internal sense in this chapter, and thence progression to interiors, therefore also the hereditary evil which was expelled is treated of.
     When the LORD expelled hereditary evil He rejected it forever out of the Natural. The case is this: evil, as well hereditary as actual, with the man who is regenerating, is not exterminated so that it vanishes or is made nothing; but by disposition from the LORD it is rejected into the peripheries; thus it remains with him, and this to eternity; but he is withheld by the LORD from evil, and held in good. When this is done then it appears as if the evils were rejected, and man is purified from them, or, as they say, justified. But with the LORD it was otherwise: He altogether removed from Himself all the hereditary evil from the mother, expelled and rejected it. For He had no evil from the hereditary from the Father, because He was conceived of JEHOVAH, but it was from the mother. This is what is meant by the LORD'S being made Justice, the Holy Itself, and the Divine.
     The LORD knew that it is into the lowest of the Natural that this evil was expelled with the regenerating man, and that with Himself it was entirely without.
     (9.) The LORD had perception from the Divine, which is the same as interior perception, in His natural, after He had imbibed the knowledge of collateral good and truth, when He also progressed toward the interiors of the Natural, and conjoined good to truth therein.
     (10.) And He perceived the quality of His external Divine Natural, that it should no longer be only external, but that its quality should become internal Natural or celestial spiritual of the Natural. With man there are two things moat distinct from one another, namely, the Rational and the Natural. The Rational constitutes the Internal Man and the Natural the External; but the Natural, like as the Rational, has also its internal and external; the external of the natural is from the sensuals of the body and from those things which inflow immediately from the world by the sensuals; by these man has communication with worldly and corporeal things. But the Internal of the natural is constituted of those things which are thence (from sensuals) analytically and analogically concluded, but still it draws and deduces from its own sensuals. The natural thus communicates by sensuals with worldly and corporeal things, and by analogical and analytical things with the Rational, thus with those things which are of the spiritual world. Such is the Natural. There is given also an intermediate which communicates with each, namely, with the External and with the Internal, thus by the External with those things which are of the Natural World, and by the Internal with those things which are of the Spiritual World. It is similar with the Rational; this also has an Internal and an External, and also a Middle. As to the celestial spiritual of the Natural, that is celestial which is of good, and that is spiritual which is of truth, thus the celestial spiritual is that which is of good from truth. It is to be known that both the Rational and the Natural are said to be spiritual and celestial; celestial when they receive good, and spiritual when they receive truth from the LORD; for-the good which from the LORD inflows into Heaven is called celestial, and the truth is called spiritual. The LORD as He progressed to interiors made the Natural in Himself Divine, as well as to its External as to its Internal.
     (11.) He perceived from the Divine that a state of temptation had passed by, and that now there was Divine solace. The perception was from the Divine, for in the LORD was the Divine from conception; this was His Esse, for He was conceived of JEHOVAH, whence His perception was from the Divine. The reason why that now, after the state of temptations, there was solace, was because by temptations a conjunction of good and truth in the natural was made. Conjunction itself brings solace, because conjunction is the end of temptations; for every one when he comes to the end has solace according to the hard things which he has suffered in the means. In this state of Divine solace there was an increase of Divine Good and Truth, from which increase there was brought forth good and the Divine forms of good-that is, the good of the Church, and the truths which are from good, or what is the same, the forms of good, and in the supreme sense in which the LORD is treated of; Divine Truths from Divine Good, or the Divine Forms of Good. The truths which are from good are said to be forms of good, because they are nothing else than goods formed.
     There were also produced, in this state, truths from the Divine Marriage-that is, those which proceed from the LORD'S Divine Human, and are called holy. For the Divine Human of the LORD is the very Divine Marriage. The things which proceed from it are the holy things which are called celestial and spiritual, and make the heavenly marriage, which is truth conjoined with good, and good conjoined with truth.
     (12.) In this state of increase the LORD appropriated Divine Good Natural such as constitutes the kingdom of the LORD in the heavens and in the earths. He also appropriated-that is, made his own-Divine Truth. That He appropriated Divine Truth was because the LORD as to His Human before He was glorified was Divine Truth, whence the LORD says concerning Himself that He is Verity (John xiv, 6), and thence also He was called the seed of the woman (Genesis iii, 15); but after the LORD as to His Human was glorified, He was made Divine Good, and then from Him as from Divine Good proceeded and proceeds Divine Truth, which is the Spirit of Verity which the LORD would send (concerning which see John xiv, 16; xv, 26, 27; xvi, 13, 15); wherefore He appropriated to Himself Divine Truth, and Divine Truth proceeds from Divine Good, which is Himself; and is appropriated to those who are in good and thence in truth.
     (13.) He was elevated to His Divine-that is, to interiors in that state.
     (14.) The LORD in His Natural came into a state of the holy of truth in that Divine state of elevation to interiors, and, further, into, a state of the Divine good of truth, and also into a state of the Divine good of love. The Holy is predicated especially of the Divine, for the Divine is in the LORD, and the Divine Truth proceeds from Him and is called the Holy. The good of truth is that which has elsewhere been said to be the good of faith, and it is love toward the neighbor, or charity. There are two universal kinds of good, one of which is said to be the good of faith, the other of which is called the good of love. The difference is such as is between willing well from willing well, and willing well from understanding well. The process herein described is that of progression from truth which is the ultimate to interior truth and good, and finally to the good of love.

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Such was the process of the progression when the LORD made His Human Divine, and such also is with man when the LORD by regeneration makes him celestial.
     (15.) The quality of the Natural of the LORD by the process of elevation became Divine Natural.
     (16.) The state was now one of the spiritual of the celestial; for there was a continuum of the progression of the Divine from the Divine Natural by an intermediate to the spiritual of the celestial in a former state, which became the spiritual of the celestial in a new state. The progression of the Divine of the LORD toward interiors is here treated of; for the LORD, when He made His Human Divine, progressed in a similar order to that in which He makes a man new by regeneration; namely, from the external to interiors, thus from the truth which is the ultimate of order to the good which is interior, and is called spiritual good, and thence to celestial good; thus in the supreme sense the glorification of the LORD'S Natural is treated of. The Glorification of the LORD proceeded from externals to interiors, like as the regeneration of man proceeds; but now a further progression toward interiors is treated of-that is, toward the rational; for the rational constitutes the Internal man. The intermediate between the internal of the Natural, and the external of the rational, is what is meant by the spiritual of the celestial. This intermediate derives something from the internal of the natural, and from the external of the rational; for what is intermediate must derive something from each, otherwise it cannot serve as an intermediate. In order that any one may become celestial it is necessary that he progress through this intermediate. To climb to superior things without an intermediate is not possible. The spiritual of the celestial is that intermediate. It is said to be spiritual from the spiritual man, which regarded in itself is the interior of the natural man: and celestial, from the celestial man which regarded in itself is the interior of the rational man; of the exterior of the rational is predicated the celestial of the spiritual.
     In this state He came into temptations of interior truth. No one can attain to spiritual and celestial things except by temptations; for then interior goods and truths fight with the evils and falses which are from the hereditary and actual, inasmuch as man is then kept by the LORD in goods and truths from the interior, and they are assaulted by the evils and falses which break forth from the hereditary and which are present from the actual-that is, the spirits and genii who are in those things, and are with man; whence are temptations, by which not only evils and falses are rejected and removed when they are conquered, but goods and truths are confirmed.
     (17.) But after these temptations comes a perception from the natural that spiritual truth of the celestial would be acquired. When the interior man undergoes temptations, then the natural is like a midwife; for unless the natural aids, there never exists any birth of interior truth; for the natural is what receives interior truths into its bosom when they are born; for it gives them assistance that they may spring forth. So it is with the things which are of spiritual birth; reception must be altogether in the natural.
     (18.) This is the ultimate state of temptations when the old man dies and the new one receives life-that is, it is one of the temptations of interior truth; its quality is grievous, but from it comes forth the spiritual of the celestial, which is the intermediate, which is between the spiritual and the celestial, or between the spiritual man and the celestial; this is spiritual truth from celestial good, and thence power; for good has power by truth.
     (19.) There was now an end of the former affection of Interior truth, and in place thereof there was a resurrection of a new spiritual of the celestial. By the end of the state of the former affection of interior truth is signified that the hereditary was by temptations expelled forever. The hereditary was the human affection of interior truth, which the Divine affection expelled. In the human affection which was from the mother was the hereditary in which was evil, but in the Divine affection there is nothing but good. In the human affection was the glory of self and of the world as an end for the sake of self; but in the Divine affection there is the end for the sake of self that it may be from self to save the human race. The LORD alone was born a spiritual celestial man, but all others are born natural with the faculty or power that by regeneration from the LORD they may become either celestial or spiritual. The LORD was born a spiritual celestial man, that He might make His Human Divine, and this according to order from the lowest degree to the supreme, and thus He might dispose into order all things which are in the heavens and which are in the hells; for the spiritual celestial is the intermediate between the natural or external man and the rational or internal man; thus below it was the natural or external, and above is the rational or internal.
     (20.) In this state of the end of the former affection of interior truth and the resurrection of the new spiritual of the celestial there was a resurrection of the holy of spiritual truth, which was to be holy forever.
     (21.) There was still further progression of what was now the celestial spiritual of the Natural of the LORD to its interiors. What the celestial spiritual of the Natural is has been explained before, namely, that it is the good of truth or the good of charity acquired by the truth of faith. Progression toward interiors is progression toward heaven and the LORD by cognitions of truth implanted in their affections, thus by affections. With the LORD the progression was into His Divine.
     (22.) While in this state-that is, of good from truth, which is also the good of the Church, the prophanation of good by a faith separate from charity may take place, in which case that faith is rejected. The prophanation of good by a separate faith takes place when the truth of the Church and its good are acknowledged and believed, and yet one lives contrary to them; for with those who separate the things which are of faith from those which are of charity, evil is conjoined with truth, and the false with good. This conjunction itself is what is said to be prophanation. The rejecting of that separate faith is here treated of; for truths and goods in their genuine order are soon to be treated of; and also their conjunction with the Rational or Intellectual.
     There was now a state of all things of truth and good in the LORD'S Divine Natural; for all things of truth and good had to be in the Natural before it could be I fully conjoined with the Rational; for the Natural subserves the Rational as a receptacle, wherefore this recounting.
     (23.) The Essentials of Divine Goods and Truths in their external order are as follows:
     First, the good of faith from the good of natural truth. Second, in the supreme sense, Providence: in the internal, faith in will: in the external, obedience. Third, in the supreme sense, Love and Mercy: in the internal, charity. or spiritual love: in the external, conjunction. Fourth, in the supreme sense, the LORD'S Divine Love: in the internal, the LORD'S celestial kingdom: in the exterior, doctrine from the Word which is of the celestial Church.

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Fifth, in the supreme sense, the Divine good of truth and truth of good: in the internal, celestial conjugial love: in the external, mutual love. Sixth, in the supreme sense, the LORD'S Divine Itself, and His Divine Human: in the internal, celestial marriage: in the external, conjugial love. These are the essentials which are in the external Divine goods and truths of the LORD.
     (24.) The Essentials of the interior Divine goods and truths are as follows:
     First, in the supreme sense, the spiritual Divine: in the internal, the spiritual Kingdom: in the external, its good. Second, the spiritual Divine of the celestial.
      (25) The essentials of subsequent things serviceable to interior things are as follows:
      First, in the supreme sense, Justice and Mercy: in the internal, the holy of faith: and in the external, the good of life. Second, in the supreme sense, proper Power: in the internal, temptation in which one conquers: in the external, resistance from the natural man.
     (26.) The Essentials of things serviceable to exterior things are as follows:
      First, in the supreme sense, Omnipotence and Omniscience: in the internal, the good of faith: in the external, works. Second, in the supreme sense, Eternity: in the internal, the felicity of eternal life: in the external, the delight of affection.
          The things contained in verses 23 to 26 inclusive, represent in general all the things which are in the Divine Natural of the LORD. In what now follows the Conjunction of the Divine Natural with the Divine Rational will be treated of.
     (27.) Now the Divine Rational existed to which the Divine Natural in the state described above was conjoined. The Rational sooner and more easily receives truths and goods than the Natural, for the Rational is more pure and perfect than the Natural, because it is interior or superior, and regarded in itself it is in the light of heaven, to which it is adapted. But the Natural is more gross and imperfect, because exterior or inferior, and regarded in itself it is in the light of the world which has nothing of the light of intelligence in it, except so far as it receives through the Rational the light of heaven. The Natural must be regenerated before it can be conjoined with the Rational. When the Natural is regenerated, then those things which inflow from the LORD by heaven, and thus through the Rational, are received because they are concordant; for the Natural is nothing but a receptacle of good and truth from the Rational, or by the Rational from the LORD. By the Natural is meant the External man, who is also called the Natural man, and by the Rational the internal man. The Rational was now in a state, the quality and quantity of which constituted the Natural as to truth; and the Divine Good of His Divine Natural.
     In the state just described the Divine Life was together-that is, the Divine Itself; the Divine Rational, and the Divine Natural became one in the LORD.
     (28.) The Divine Rational had now come into a full state by temptations.
     (29.) From this full state there was an awakening in the Divine Natural. The Rational has a life in itself distinct from the life of the Natural, but still the Rational is in the Natural, as a man in his house, or the soul in its body. This living of the Rational in the Natural is what is meant by the awakening in the Divine Natural.
     Thus the LORD, in the process of His glorification, came among those things which were of the Divine Natural-that is, came among truths and goods which were concordant or which corresponded, thus into a new state of life, thus He was resurrected in the good and the good of truth of the Natural.
God as Man 1892

God as Man              1892

     He who sees God as Man, sees God, because he sees the Lord.- A. E. 1119.
SIGNIFICATION OF THE LETTERS OF THE HEBREW ALPHABET 1892

SIGNIFICATION OF THE LETTERS OF THE HEBREW ALPHABET              1892

     "Every alphabetical letter in the Spiritual World signifies something, and the vowel, because it serves for the sound, signifies something of affection or love" (A. R. 29).
     "Since each letter signifies a thing in the spiritual world, and thence in the angelic language, therefore David wrote Psalm cxix in order, according to the letters of the alphabet, beginning with Aleph and ending with Tau, as may be manifest from the beginning of the verses there. Something similar appears in Psalm cxi, but not so plainly" (A. R. 38).
     See also Psalms xxv, xxxiv, xxxvii, cxii, cxlv, and Lamentations i, ii, in, iv.
     "It was given me to examine the Hebrew letters from the beginning [of the alphabet] to the end, and certain words, and they said that there is correspondence" (S. D. 5620).
     "The LORD describes His Divinity and Infinity by Alpha [Greek], and Omega [Greek], by which is signified that He is the All in all things of Heaven and the Church" (A. R. 38).
     "The angel who was with me said that from the letters alone he comprehended all things that were written therein [on the paper], and that each letter contained some idea, even the sense of ideas, and he also taught me what [Yod], what [Aleph], and what [Hey] signified. But what the other letters signified, it was not permitted him to tell" (S. D. 4671).

     SIGNIFICATION OF THE LETTER H.

     "THE angel explained to me what [Aleph] and what [Hey] signify, separately and conjointly; and that [Hey], which is in [Jehowah], and which was added to the name of Abraham and Sarah, signified the Infinite and the Eternal" (De Verbo, 4).
     "Abram was called Abraham and Sarai Sarah, which was done in order that in Heaven by Abraham and Sarah these should not be understood, but the Divine, as also it is understood. For H involves Infinity, because it is only an aspiration [a breathing]" (A. R. 38).
     "Behold we have heard of Him in Ephrata, we have found Him" (Ps. cxxxii, 6); that these things are said of the LORD is manifest. We have heard of Him, and we have found Him, is in the original tongue expressed at the end [of these verbs] by the letter H, [Hebrew] taken from the name JEHOVAH (A. C. 4594).

     THE INMOST SENSE PERCEIVED FROM THE LETTERS.

     "WHEN the Word is read in the Hebrew text by a Jew or by a Christian, it is known in the third heaven what the letters themselves signify; for the angels of the third heaven have the Word written in such letters, and they read it according to the letters; they said that in the sense, extracted from the letters, the Word treats of the LORD alone" (De Verbo, 4).
     "A paper, written in Hebrew letters, was shown to me, and there was a certain spirit with me, who told me what the single things therein signified; not what the sense of the letter was, nor what was the interior or spiritual sense, but what the inmost or celestial sense was.

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This he saw not from the words, but from the syllables and their flections and curvations; thus, as was said, from the apexes and little horns" (S. D. 5578).
     "I read something in the Hebrew language without roughness, and passing quickly by the vowels, as being only sounding, and from the syllables alone the angels in the inmost heaven formed a celestial sense and said that there was a correspondence. . . . I read, in the Hebrew Tongue, Psalm xxxii, 2, without rough accent, and almost without vowels, and they then said that they understood what it was from the sound, namely, this, that the LORD is merciful to them, although they do evil." [Hebrew] (S. D. 5622).

     A DOUBLE PRONUNCIATION OF CERTAIN HEBREW LETTERS

     "They [the celestial angels] said that they do not pronounce certain consonant letters roughly [aspere], but smoothly [molliter], and that the rough [asperce] letters, such as [Hebrew] and [Hebrew], with the rest, do not signify anything with them, unless they pronounce them with a smooth sound, and that it is on this account that many rough [asperce] letters are pointed or punctuated within, which signifies that they are to be pronounced with a smooth [molli] sound" (De Verbo, 4).
      "They do not express certain consonant letters roughly but smoothly [non aspere sed molliter], and that thence it is that certain Hebrew letters are punctuated within, for a sign that they should be pronounced smoothly" ~S. S. 90; T. C. R. 278.)
      "From experience, that the letters and syllables of the Hebrew Language in the Word correspond; also that the rough letters had been pronounced smoothly [asperae literae molliter enuntiatae fuerint], and that therefore they had a point in the middle" (Index S. D. Minus, p. 46, ref to S. D. 5620).
      "IT was given me to examine certain rough [asperce] letters, such as [Hebew], [Hebew], [Hebrew], and others, which are pronounced roughly, but the [celestial] angels said that in the degree that there is roughness in them [asperi], in that degree they do not correspond, and hence they said that in the first times the letters were not rough [asperae] but smooth [molles], and that, on this account, in each such letter there is a point in the middle, and this point signifies that is to be pronounced roughly [aspere], but when without this point in the middle they are uttered not roughly. All rough letters pertain to spiritual things, and hence the point in their middle" (S. D. 5620).
     "Roughness [asperitas] in letters is in use in the spiritual heaven, because they are in truths there, and by truths in understanding; but in the celestial heaven all are in the good of love and thence in wisdom, and truth admits what is rough, but not good" (De Verbo, 4).
Lord came into the world 1892

Lord came into the world              1892

     The Lord came into the world that He might put on the Human, and glorify it, that is, make it Divine even to the flesh and bones.- A. E. 41.
Christmas issue of The Bulletin 1892

Christmas issue of The Bulletin              1892

     THE Christmas issue of The Bulletin, the organ of the students of the Academy of the New Church, is evidently the fruit of much thought and labor. It consists of eight pages, beside a neatly designed cover in pink and gilt, with a quotation in Hebrew concerning the Advent of the LORD. The price of this special issue is five cents. For sale at the Academy Book Room.
NOTES ON ECCLESIASTICAL HISTORY 1892

NOTES ON ECCLESIASTICAL HISTORY              1892

     [From the current Lectures of the Rev. C. T. Odhner, Professor of history at the Philadelphia Schools of the Academy of the New Church.]

     II.

     THE FOUR CHURCHES.

     1. THE CHURCH OF THE LORD appears before Him in the form of a Gorand Man, and has, as such, passed through the four ages of a man: infancy, adolescence, manhood, and old age. After this has followed death and resurrection (T. C. R. 762).

     2. Each of these four ages has in itself been a Church. There have, therefore, been four successive Churches of the LORD upon this earth (A. C. 231, 501, 3021; A. E. 948).

     3. These four Churches are represented by the statue seen in the dream of Nebuchadnezzar (Dan. ii, 31-35).
     In this statue the head of gold represented the first Church of the LORD, called the Most Ancient Church, the morning, spring, and infancy of mankind.
     The breast and arms of silver represented the second church, called the Ancient Church, the noon, summer, and early manhood of mankind.
     The belly and thighs of brass represented the third Church, called the Israelitish Church, the evening, autumn, later manhood of mankind.
     The legs of iron, and feet of iron mingled with clay represented the fourth Church, called the Christian Church, the night, winter, old age, and death of the Church.
     The rock, cut out without hands which smote the statue upon the feet, and which became a great mountain, represented the fifth and final Church, called the New Church, the resurrection and eternal life of the LORD'S Church.

     4. The Moat Ancient Church is, in the Word, called Adam.
     The Ancient Church is called Noach.
     The Israelitish Church is called Israel.
     The Christian Church was so named after the LORD JESUS CHRIST.
     The New Church is called the New Jerusalem.

     5. The Most Ancient Church is also called the Golden Age, because its members were celestial men, in the good of innocence, and of love to the LORD. This love in the other world appears golden, and is the chief and head of all loves.
     The Ancient Church is called the Silver Age, because its members were spiritual men, and in the good of love to the neighbor.
     The Israelitish Church is called the Brazen Age, because its members were only in natural good, the good of simple obedience.
     The Christian Church is called the Iron Age, because its members were only in the natural truths of the Letter of the Word. Its last times, when there were divisions and heresies, are the feet of iron mingled with clay.
     The New Church is represented by the Rock, because its members will be in Divine Truths from the Divine Human of the LORD. In this Church there will be natural, spiritual, and celestial men, and in it will be gathered together and summed up all the goods and truths, all the virtues, blessings, and glories of the four preceding Churches. It will never pass away, but will become the crown of all the Churches.

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     6. In each of the four Churches there have been four successive states (Cor 5-22):
     (a.) The first state has been that of morning, rise, the Appearance of the LORD JEHOVAH and Redemption.
     (b.) The second state has been that of noon, progression and instruction.
     (e.) The third state has been that of evening, decline and vastation, preceded by an external reformation.
     (d.) The fourth state has been that of night, end and consummation.
     (e.) After this, in each Church, there has followed a New Appearance of the LORD JEHOVAH effecting
     (j) a last judgment upon the old church, and
     (g.) a separation of the good from the evil, both in the spiritual and the natural world, resulting in the
     (h.) formation of a new heaven and a new hell, and the ordination of both.
     (i.) Then, on earth, there has followed a new revelation of Divine Truth by means of inspiration, and, from this
     (j.) the establishment of a new church, with the remains of the former church, but especially with the gentiles.
     This whole work is called Redemption.

     7. In the Most Ancient Church, its rise and morning is represented by the creation of heaven and earth, and of Adam;
     Its progression and instruction is represented by the garden of Eden;
     Its decline and vastation by the fall of Adam and his expulsion from Eden;
     Its temporary reformation, by the Church called Enoch;
     Its consummation and last judgment by the Antediluvians and the Flood, which was preceded by the appearance of the LORD JEHOVAH to the Church Noach.
     Then followed the separation of the good remains of the Most Ancient Church from the evil remains, which, in the spiritual world, resulted in the formation of a celestial heaven from the good spirits of the Most Ancient Church, and a direful hell from the spirits of the Nephilim.
     On earth there followed then a new revelation of Divine Truth by means of inspiration. The Ancient Word was revealed, and from this was formed a new church.

     8. The Ancient Church, which at first was established with the few good remains of the Antediluvians, called Noach, but afterward, especially among the gentiles, signified by the three sons of Noach.
     The rise and morning of this Church is represented by the building of the Ark and Noach's salvation in it;
     The progression and instruction of the Ancient Church is represented by the sons of Noach, and their immediate descendants;
     Its decline and vastation is signified by the building of the tower of Babel;
     Its temporary reformation is signified by Heber, who founded the Hebrew or Second Ancient Church;
     Its consummation and judgment is represented by the confusion of tongues, die destruction of Sodom and Gomorrha, the ten plagues upon Egypt, and finally, the destruction of the Egyptians in the Sea Suph;
     Before the Ancient Church was altogether at an end, the LORD JEHOVAH appeared to Abram and afterward to Moses, giving promises of a new church. The subsequent separation is represented by the departure of the sons of Israel from Egypt.
     A new, spiritual heaven was now formed from the good spirits of the Ancient Church, and a new, satanic hell from the magical and idolatrous spirits of that Church in its decline.
     Then, on earth, a new revelation of Divine Truth was given by means of the inspiration of Moses. The Law was revealed and a New Church instituted, called

     9. The Israelitish Church, which, however, was not a genuine internal church, but only the external representative of a church.
     The rise and morning of this church took place with the deliverance of the sons of Israel from Egypt;
     Its progression and instruction began with the revelation of the Word in the Letter and continued until the Israelites had taken possession of the land of Canaan;
     Its decline and vastation took place during the time of the judges and the kings, by means of the idolatries and atrocities then perpetrated, resulting in the Babylonish Captivity;
     Its external reformation took place when the people returned from the Babylonish Captivity, when the temple was rebuilt and the worship was restored;
     Its consummation and last judgment happened when the Jews rejected the LORD JEHOVAH, who had appeared in the flesh. The final result of this rejection was the destruction of Jerusalem and the dispersion of the Jews.
     In the spiritual world a new natural heaven was formed from such in the Israelitish Church, as had been in simple obedience, and a new hell was also formed out of the evil spirits of that Church.
     On earth a new revelation of Divine Truth was given by the inspiration of the Evangelists, and of John, and a new church was instituted, first among such of the Jews as embraced the teachings of the LORD in the Human, and afterward among the gentiles in Europe. This Church was called

     10. The Christian Church.
     The rise and morning of this church was when it was first instituted by the LORD Himself, when on earth.
     Its progression and instruction took place by means of the preaching of the Gospel by the Apostles and its establishment in Europe.
     Its decline and vastation took place when heresies began to arise, and especially when the faith in three gods was established by the Council of Nice. This state lasted until the time of
     The Reformation, begun by Luther and the other Reformers. The Word was then restored, but the Church sank still deeper into falsities of doctrine and evils of life.
     The Last Judgment then took place in the world of spirits, in the year 1767, when the imaginary heavens were dispersed. The ancient heavens and the ancient hells were then closed, and a new heaven formed from the simple good in the Christian world, in connection with the new church about to be established upon earth. A new hell was also formed of the hypocritical spirits of the Christian Church.
     Before this the LORD JEHOVAH appeared in Person to His chosen instrument and servant, Emanuel Swedenborg.
     By means of his inspiration a new revelation of Divine Truth was given, effecting on earth, also, a separation of the good from the evil, and the establishment of

     11. The New Church, called the New Jerusalem. This Church, also, has at first been established among the few remains of the former Church, but will especially be established among the gentiles outside of the Christian world.

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     In this Church there will be no general decline, vastation, and consummation, but eternal instruction and progression into youth and spring, as it is in heaven. (See Summary of the Coronis, I-LV.)
Lord assumed a body 1892

Lord assumed a body              1892

     The Lord assumed a body or a Human from the mother.- A. E. 41.
STATE OF THE CHRISTIAN WORLD 1892

STATE OF THE CHRISTIAN WORLD              1892

     EDITOR NEW CHURCH LIFE:-Your "rejoinder" (p. 207, Life, for November) is a good way on toward the right. As you ask some further questions, I will try to answer them as far as I can.
     I understand from an old and intimate friend of Mr. Pulsford that he does acknowledge the Doctrines of the New Church openly. I have also seen his name in some of the English papers as preaching for New Church Societies. Prof. Drummond I know nothing about, except from his works, and one remark from my Imlay City friend before referred to, that he was the fruit of Mr. Pulsford work. But, whatever he is, I should never think of praising him (or any one else) for doing what is to me especially detestable, any work of a clandestine character. Of course, I have no right to judge any man's motives, but, as things are now, there seems to me little excuse for any one who has a knowledge of the New Church, and a belief in it, to hide the same.
     If I have been misunderstood in the past, of course, I know not. I can at least try to make myself understood now.
     I certainly do agree with you in your faith in the Divinely Human quality of the Writings. It has been always a central idea with me. So of all your careful and clear renderings of doctrine, which I always prize very highly. But when it comes to causing divisions by inference from these things, which I find nowhere insisted on as essentials, I call a halt; danger ahead.
     G. N. SMITH.

      WILL Mr. Smith kindly explain what he means by "divisions being caused by inference from the things which he nowhere finds insisted on as essentials"? To what particular inference does he refer?
      The answers which he gives in his letter are unsatisfactory. The question was not what hearsay evidence there is about Mr. John Pulsford's attitude toward the New Church, but whether this author acknowledges the Revelation to the New Church as the inspiration of his book. This could easily be answered by reference to the book. And is Mr. Smith certain that it is John Pulsford whose name appears in the English periodicals, as that of a New Church preacher?
     But, after all, what particular men may be saying and doing, or what their changing opinions may be, obscures the real truth in the matter. As long as one remains intent upon the professions and actions of men, he abides in the plane of untrustworthy and deceptive appearances. The Truth is to be trusted, no matter what the appearances may be. Now, what does the Divine Truth reveal concerning the state of those nations with whom the Old Church has flourished, and has come to an end?
     If the reader will consult the serial, Words for the New Church, he will there find an exhaustive array of, the teachings on this subject. Our present space would not permit the quoting of a tithe of the teachings. A brief summary of them must suffice.
     These five principles were established in the very first monograph on the subject:
     1. The Doctrines of a New Church are never revealed until the men of the former Church reach a state in which they will not acknowledge them (A. C. 3398).
     2. When a former Church is consummated, the Church is transferred to the Gentiles (A. C. 409, 410, 2910, 2986, 9256).
     Only a few of the former Church then remain in the life of good (A. C. 3479, 3898).
     4. The posterity of a vastated Church, by accumulation of hereditary evil, becomes more confirmed in evil than their ancestry (T. C. R. 521; A. C. 4750).
     5. The men of a vastated Church acknowledge no truth and good by which they may be regenerated, and by which the increasing force of ancestral evil may be broken.
     It is also demonstrated from the Writings that the interiors of Christians are, as it were, inundated in a black cloud of direful falsities from evil, separating them from Heaven (A. C. 4423).
     That Christians abominate the genuine goods and truths of the Church and of the Word (A. C. 5702).
     That in the Church once perverted there is a continual growth of evils and falses (A. C. 4503).
     That the evils of the consummated Church are inherited and confirmed by posterity (A. C. 2910).
     That the disposition to acknowledge God as Man, and the LORD as God is destroyed among Christians, except among the few who are in simple good (A. E. 1097, 808; De Domino, 47; S. D. 4772).
     It was further shown that the disposition to acknowledge the LORD cannot be re-engrafted in the posterity of the Christian world, either by influx from Heaven, for that is instantly perverted:
     Nor by religious instruction from the Word; for the LORD not being interiorly acknowledged, this instruction is internally and externally falsified and destroyed:
     Nor by children being taught the Decalogue; for this they repudiate on becoming adult
     Nor by remains implanted in childhood; for these, in manhood, are first enfeebled, then vitiated, and at length consumed.
     It was further demonstrated that although the New Church will slowly and surely increase in Christian lands, still it is even now mainly transferred to Gentiles, into Africa mostly, and somewhat into Asia.
     By the teachings of the Heavenly Doctrines we must judge of external appearances in the movements of the consummated Church, and care must be exercised lest the contrary method of reasoning be adopted.
Word is Divine Truth 1892

Word is Divine Truth              1892

     The Word is Divine Truth, and the internal or spiritual sense is that more interior.- A. E. 948.
WRITINGS ARE THE SOUL OF THE WORD 1892

WRITINGS ARE THE SOUL OF THE WORD       G. N. SMITH       1892

     EDITOR NEW CHURCH LIFE: I was a good deal disappointed and sorry to see you giving in your editorial in the December Life unqualified assent to Mr. Bowers's article in the Messenger on the Writings and the Word. You had so fine an opportunity to give the true doctrine and show those Canada people where they have failed to see it. Mr. Bowers (as do all of them) gives the true doctrine so far as it goes to show that the Writings are the internal sense of the Word.

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But when he asserts what the doctrine he gives does not show, but for which his own inference, in the face of the doctrine, is the only authority, that they are the Word itself, he confuses and perverts a very clearly taught and important doctrine: that the internal sense alone is not the Word, but it must be in the literal sense, before it can be truly the Word.
     The doctrine is:
     "The celestial and spiritual senses are not the Word without the natural sense which is the sense of the letter, for in such case they would be like spirit and life without body" (S. S. 39).
      Again, "Divine truth in the sense of the letter of the Word is in its Fullness, its Holiness, and its Power" (S. S. 37 and T. C. R. 214). Compare Apocalypse Explained, n. 1088: "Divine truth. . . is not holy before it is in its ultimate, which is the Word in the sense of the letter."
      Again, "The doctrine of the Church ought to be drawn from the literal sense of the Word and to be confirmed thereby" (S. S. 50 and T. C. R. 225).
      Again, "By the literal sense of the Word, man has conjunction with the LORD and consociation with the angels" (S. S. 62 and T. C. R. 234).
      All this, and much more which is clearly taught and very important, could not be true if the position of Mr. Bowers and the others is true. How, then, can you fail in loyalty to doctrine to point out the serious error that they make? I cannot believe that the Academy folks actually indorse their position, and yet by letting this go so the appearance is strongly that way, and it is only tending to drive away from them hundreds of their brethren who have respected them for their generally clear and true expositions of doctrine. I am very sorry for this on account of the cause; for it will be more fatal in its results than the division now.
     G. N. SMITH.


     ANSWER.

     "The Internal Sense is the Word Itself."- A. C. 1540.

     Yet our correspondent writes:

     "Mr. Bowers (as do all of them) gives the true doctrine, so far as it goes to show that the Writings are the Internal Sense of the Word. But when he asserts what the doctrine he gives does not show, but for which his own inference in the face of the doctrine is the only authority, that they are the Word itself, he confuses and perverts a very clearly taught and important doctrine that the internal sense alone is not the Word, but it must be in the literal sense, before it can be truly the Word."

     Our correspondent says that the doctrine that the are the Internal Sense of the Word is true, but condemns the position that they are the Word itself. When the Doctrines themselves declare, that "The Internal Sense is the Word Itself [Ipsum Verbum]" where is to be found the confusion of which he writes? When the Doctrines teach, that "The Internal Sense is the Word Itself," can it be said that a minister's inference is the only authority for the statement,-even though his common sense may lead him to see, that the sense of a thing is none other but the thing itself? Indeed those who are criticized and condemned by our correspondent might be credited with still stronger language, and yet have the Divine authority for it. For, in the Arcana Coelestia, n. 3432, it is stated, that "The Internal Sense is the verimost Word [Ipsissimum Verbum], in which the Divine is proximately."

     There is an emphasis in this declaration, that cannot be disregarded.
     And, lest even such as do not go as far as our correspondent-who admits that the Writings are the Internal sense of the Word-doubt that these strong statements apply to the Writings, the LORD has caused His servant to write at the close of the first chapter of Genesis-thus in the very beginning of the work which He sent that servant to do-this unmistakable asseveration:

     "This now is the Internal Sense of the Word, its verimost life [ipsissima illus vita], which never appears from the sense of the letter"- A. C. 64.

     The word "this" refers to the Divine Truth as expressed in the ultimate form of books which are intended for the instruction and guidance of men on earth, who shall constitute the New Church: the books which we call the Writings.
     In truth, the relation of the Internal Sense of the Word to its Literal Sense-the doctrine concerning which our correspondent believes to be "confused and perverted" when the Writings are venerated as the Word-can be clearly seen only when the real character of the Internal Sense, as the verimost life of the Word, the verimost Word, the Word itself-is known and acknowledged.
     This, its true character, is known and acknowledged by our Canadian brethren, and hence they fully and firmly believe the doctrine quoted by our correspondent. When they speak of the Writings-which are admittedly the Internal Sense-as the Word, they do so in order to express their acknowledgment of the doctrine that the Internal Sense is the verimost life of the Word,-at a time when the general tendency in the New Church is to destroy this verimost life, and to consider the literal sense to be the Word.
     If our correspondent were to take a journey to Canada, he would there find the belief that there is no communication with Heaven, and through Heaven with the LORD "if the Word is taken only as the letter, and not at the same time as to some doctrinal of the Church which is the Internal of the Word" (A. C. 9410). At the same time he would find the greatest reverence paid to the Letter of the Word by those whom he criticizes-a reverence for the Word even in its most ultimate form, which manifests itself not in professions only, but in the doing of such things as are in accord with the teachings quoted in our correspondent's letter. They preserve in their minds, and in their external worship, the union which exists from the LORD between the Literal Sense and the Spiritual Sense, and which is manifested on the very face of the Writings, where the two senses are so intimately united, that he who holds the Writings holy, would not and could not separate them.
     To our Canadian brethren the Son of Man has come in the clouds of Heaven with power and great glory.
Divine Truth 1892

Divine Truth              1892

     The Divine Truth in the sense of the letter is holy and can be called the sanctuary, because that sense contains and concludes all the holy things of Heaven and the Church.- A. E. 1088.

12


CHINESE AND CHRISTIANS 1892

CHINESE AND CHRISTIANS              1892

     The North China Daily News, of Shanghai, recently published a striking article on Evangelical Missionary work in China, supposed to be from the pen of the Viceroy.
     Owing to recent outbreaks against missionaries, the writer proposes to investigate the state of Christian proselytism as it exists to-day in China, with the end of determining whether the time has not come, for the good of missionary and people alike, to demand of foreign nations that they recall the entire force.
     He catalogues the avowed ends of missionary schemes under the following heads: I, The Elevation of the People Morally. II, Their Intellectual Enlightenment. III, The Works of Charity.
     The reader will note the total absence of any spiritual end in this estimate which claims to be derived from facts.
     With respect to the first point, it is justly stated that if this plan of popular improvement have in it real merit, then those who are already in a degree of intellectual enlightenment and moral integrity would be the first to avail themselves of an opportunity to still further improve their condition, but this is not found to be the case. Instead of the better classes accepting it, only the low, weak, ignorant, needy, and vicious are converted;, thus, evidently, those who have departed from their religiosity and their simple states of good.
     "I appeal," the writer says, "to every foreigner who is at all acquainted with the minds of the best and most educated Chinese to say whether such can be converted, whether the very foundation of their national faith and culture can bear such a superstructure as the forms of Christianity which the missionaries bring into China."
     Furthermore he challenges him who is conversant with facts to show that the converts are, as a class, morally better; or as educated and useful citizens as the unconverted, and whether, when pecuniary inducements and other external influences are removed, these same converts do not become worse than the worst of the Chinese at the present day. Again he appeals, "to every foreigner in China who has any opportunity of judging, yea, to the missionary himself, to ask his conscience to tell him whether the effort to make the Chinese morally better and nobler has not turned out a miserable failure."
     "I ask him, the Priesthood Missionary, to search his heart, and say whether it is not the sense of this miserable failure which has lately made him turn to what he calls the teaching of the works of charity."
     With respect to "The Intellectual Enlightenment of the People," the author begins by a reference to portions of the Letter of the Word which conflict with the science which the missionaries are teaching their converts, and who, when pressed for explanation, having no valid one, of course, resort to the usual subterfuge that the understanding must be kept subject to faith.
     It is this glaring and destructive inconsistency and incoherence between religion and science which brings distrust to men's minds, and prevents, rather than builds up, Charity and Faith.
     To the educated and intelligent Chinaman this display of learning appears as darkness, and hence evil, so that he has aversion both for it and its purveyors.
     The utterances in the Shanghai paper confirm and illustrate the doctrine concerning the antipathy to Christians by gentiles, who look upon these messengers from Christendom as so many birds of night, or vultures, cormorants, and buzzards, who would prey upon their innocence, and, mayhap, bear it away in their talons forever.
     The Writings give this information concerning the Chinese:
     "Presently I spoke with them, at last also concerning the LORD. When I named Him CHRIST, there was perceived a certain repugnance with them, but the cause was discovered, that they had brought it from the world, from this, that they knew Christians lived worse than they and in no charity. But when I simply named the Lord, then they were interiorly moved" (A. C. 2596). "As soon as I named the LORD, as CHRIST, then their thought was strongly repugnant, so that I was not able to lead it forth. I discovered the cause: that they had derived it with themselves from the world, because they perceived in the life of the body that Christians among them had lived worse than they, and were not endowed with charity, whence arose their opinion, and, as it were, aversion. But when they perceived the goodness of those who were of the LORD, then they were immediately commoved, yet still ignorant as to whether they were Christians concerning whom such an opinion arose" (S. D. 3068).
Notes and Reviews 1892

Notes and Reviews              1892

     THE publication of The Children's New Church Magazine has been suspended.

          

     Wayside Poems, by the late Rev. John Westall, recently published by the Massachusetts New-Church Union, deserves a more extended notice than space will permit in the present issue.

          

     THE Journal of the Illinois Association, published by the Western New-Church Union, presents in extenso, the year's activity of this body. A resolution in memoriam of Dr. Burnham was adopted at the annual meeting.

          

     THE Rev. Julian K. Smyth, Pastor at Boston Highlands, has written a book entitled Holy Names, as Interpretation of the Story of the Manger and the Cross, issued uniform with his former work, Foot-Prints of the Saviour, which has reached its fifth edition.

          

     ANOTHER sensational disclosure concerning T. L. Harris' community at Fountain Grove, by his latest dupe, Miss Chevaillier, has been made public in the San Francisco Chronicle of December 13th, 1891. Parts of the account have been reprinted in a Chicago paper.

          

     Kalender fur die Neue Kirche for the year 1891 (135) has been published by the Rev. Adolph Roeder. It is well printed, and contains interesting statistics and reading matter. But the doctrine given is not always trustworthy, and creates a doubt as to the reliableness of other more external matters.

          

     THE Rev. A. Roeder has published certificates of marriage and baptism in the German language. In a publication of this kind accurate proof-reading is especially required. We find an inverted "in" in the one, and in the other the word for "man" is printed "meusch." The conception of the certificates is good, but the printer's "gingerbread work"-mars their tastefulness.

          

     Monatblatter for December contains a very readable stretch concerning Prelate OEtinger, in which it is pointed out that although this, the first publisher of any of the Writings in the German language, appeared to receive only Swedenborg's accounts of things heard and seen in the spiritual world, yet his name is important in the history of the New Church, since Swedenborg, in his sketch of Ecclesiastical History, refers to him and to the persecution which he had to undergo on account of his belief in Swedenborg's seership.

13




          

     New Church Tidings was not published for November this year the quintuple October number more than compensating for this loss. The December issue contains the text of Mr. B. Carswell's withdrawal from the Convention, which gives a brief and trenchant analysis of the state of mind prevailing in the General Convention, especially among the ministers.
     Mr. Carswell has also written an effective letter to the editor of The New Church Messenger on the subject of the Writings as the Word; a letter which, with the comments by the editor of the Messenger, will repay careful perusal.

          

     New Church Monthly for December comments editorially on Theological Schools of the New Church. The leading articles are on "The Affirmative and Negative," "The Eternity of the Hells," and "Who are the Enemies of the New Church?" "Church News" contains a report of the meeting of the Circle in Camberwell, to which Mr. Tilson ministers, at which the desirability of applying for membership in the General Church of the Advent of the LORD was considered. The rest of the "Church News" is devoted to accounts of the tour of the Rev. E. C. Bostock (the representative of the Bishop of the General Church of the Advent of the LORD in Great Britain), to Colchester, Liverpool, Glasgow, and Leicester.

          

     THE December issue of The New Church Pacific contains an illustration of the First New Jerusalem Church, on O'Farrell Street, San Francisco, which was dedicated on November 1st. A sketch of the dedication and a description of the Church accompany the cut. The rest of the paper, which is a double number, is filled with the Journal of the Second Annual Meeting of the Pacific Coast New Church Association, at which a deed was received from Captain and Mrs. J. L. Skinner, of Los Angeles, conveying forty acres of land in the Santa Cruz Mountains, Santa Clara County, Cal., for the purpose of establishing a New Church School, and for such educational purposes on the ground as may be, in the meantime, practicable. Among the communications to the Association was one from Mrs. Sy Takimi, the text of which is as follows:

"REV. JOHN DOUGHTY.
     "Dear Brother:-We were very thankful to receive your kind letter, having known your name well before hearing from you personally. I thoroughly understand the meaning and objects of the Association, in whose behalf you write, from your letter. But I could not seed an answer immediately, because I had not been able to communicate with our friends with reference to it. Now I have spoken with all our friends and every one rejoices to communicate with you and the New Church friends in California. Therefore I am truly glad to be able to send this word in answer to your kind letter.
     "When I received true Christian doctrine through my faithful boy, I could not stay at home and feel satisfied with myself; but felt impelled to go out and tell my friends. I asked my husband about it, and he very kindly answered me: 'I am very thankful that you feel so; I will furnish you all the money necessary for your expenses and you can then go wherever it may seem to you best.' I therefore started out first to preach in my native district, because I wished to present the truths to my family and relatives first, and then to our neighbors, moving step by step, before preaching them to the general public. That was e beginning of my work, and or over a year I only have stayed at home two months in all, but have been working over our whole country.
     "We have now four Societies, besides the central one at Tokio, and 452 members. This is a summary. When I have time to give full particulars I will send them to you; but now I am very full of work. If you will kindly write to me, whatever you may find of interest to communicate, you may hand it to my hopeful boy, who will translate and forward it to me. Amen! SY TAKIMI.
     "Toxio, Sept. 1st, 1891."
     It will be remembered that Mrs. Takimi has since passed into the spiritual world.

          

     Religion in Childhood, in the Rome and Kindergarten is an address to mothers and teachers by the Rev. L. P. Mercer, issued by the Kindergarten Publishing Co., of Chicago. It is written in Mr. Mercer's charming style, and is, in the main, an able treatise. There are one or two points to which exception may be taken. First, in the opening sentence: "If the age is remarkable for its recognition of the worth of humanity, it is not less remarkable for its discovery of the importance of childhood in the development of human life." The sentiment herein expressed would seem to be based more upon the appearance of the external charity in the world than u on the real truth concerning the present age. The attitude of the age toward the LORD, the Only indubitable index of its recognition of the worth of humanity as it exists on earth.
     Another and more serious error in the address is contained in the section on hereditary evil: "If evils show themselves, impatience, fretfulness, greed, and anger-the child is to be turned aside by its delight in better ways. Didactic instruction and arbitrary command-'baby, don't,' and 'baby mustn't,' this is 'naughty,' and that is 'wrong'-only injure and hinder growth in this period. To sweetly forestall the deed, to substitute another, and thus to prevent the wrong habit and strengthen delight in good deeds, kind feelings, and parental approval is to lay in infancy the foundation of a good will that may later develop into firmness and correspondence with the Divine will." The author is quite right in guarding against didactic instruction in the very early stage of infancy, but there are few who would fall into this error. Against arbitrariness of command his voice is also raised with justice. Arbitrary, a command should never be, either to the infant, to the child, the youth, or the man. But command there must be. The LORD commands us, His children, to shun evils as sins, and parents who represent the LORD to their children can surely not pursue a wiser course than He. The command, "Cease to do evil, learn to do well"-that is, that evils are first to be removed before goods, which are goods from the LORD, can be done,-applies to the whole life of man, to his infancy as well as-to succeeding states of his life. It is natural for kindly- disposed parents to act in the way pointed out in the Address, but this merely diverts the mind of the child for the time being, and does not initiate it into the habit of shunning evils from obedience. Thus it does not implant the remains which the author intends. The training of infants must be in accordance with the LORD'S Word, so that the remains then implanted, being stored up in the sphere of the Divine Word, shall be open all the way to the Divine, and thus be most potent for good in future life. At the same time, the more external vessels of the child's mind, by conforming with the universal law of the implantation of good on the removal of evils, will, while they are yet tender, begin to be formed into the heavenly spiral, and the new forms will thus be the better able to become firmer and firmer as the child grows, and it will become easier in childhood, and later in youth, to delight in conformity with the law referred to.

          

     A NUMBER of American scholars, associated with Professor Paul Haupt, of Johns Hopkins University in Baltimore, Md., are engaged with a new translation of the Bible. They are to be assisted by recognized scholars from abroad.
     The translation will include the Apocrypha and Pseudofigrapha, as well as the Old and New Testaments.
     The text will be translated into modern English, it is said "at once free, faithful, and idiomatic, accompanied by explanations, not of a homiletic or edifying nature, but historical, geographical, and archeological. It is designed thus to place the modern reader on a par with the contemporaries of the sacred writers-in a word, to supply an historic background. Pictorial representations of Biblical sights and implements, not imaginary conceptions, but exact reproductions, fac-similes of important monuments, etc., will make Biblical narrative yet more realistic."

14



      Another striking feature of this work will be the attempt to indicate the time or period when each document of the original was composed. This will be done by printing in various colors and shades. In some places ten different shades will represent the age of as many of the original manuscripts.
     It is considered quite an essential in Old Church Biblical erudition to be well grounded in authorships and dates, and since it is held that many of the Books are the work of several authors, who lived at different times, but whose writings have subsequently been woven into one, this graphic mode of showing what at best is only scholastic conjecture may tickle the acquisitive palate of the Sunday-school teacher and the leader of young people's meetings, and reflect upon the learning of the editors. But it will not contribute one iota to the understanding of the Word.
     There will also be notes to each Book, containing historical data of greater or less variety, according to the amount of fact and hypothesis at hand.
     As individual opinion will be expressed freely in these notes, it is said, they will pass through strict editorial revision, so that nothing may remain to offend the religious feelings of the readers.
     It is proposed, also, to keep the work free from all matters not intelligible and interesting to the average reader. "The scholarly basis and philological justification of the I changes made will be given in a special critical edition of the Text."
     As to matters of style, the translation will be submitted to a special literary committee, composed of leading literary men, who will perform the final revision of the English from a purely literary point of view.
     The undertaking is a "sign of the times." At the present day the Word is regarded as merely a teacher of facts, or Truth in most ultimate form; and to make this ultimate form express itself coherently and intelligibly, all the learning and scholarship of" Biblical students" is devoted. It is conceived of as the product of man, and its real Divinity is not known or understood.
     The WORD was not written for the sake of the letter, and where its celestial and spiritual senses must needs descend into a certain fixed and immutable form, which is its only proper containant, this must not be violated by distorting it to convey scientific facts or rhetorical periods.
Lord put off the body 1892

Lord put off the body              1892

     The Lord put off the body from the mother, and put on the Human from the Father.- A. E. 41.
CALENDAR FOR THE YEAR 1892 1892

CALENDAR FOR THE YEAR 1892              1892

     CALENDAR. Plan for Reading the Word of the LORD in the Sacred Scripture and in the Writings of the New Church. For the year 1892; of the New Church, the year 122-123. Issued by the General Church of the Advent of the LORD.

     THE Calendar of the General Church of the Advent of the LORD, for the year 1892, was published in good season.
     To those who are as yet unacquainted with this Calendar, it may be said that the General Church, after a number of years' experience on the part of its members in an effort to introduce a concerted and systematic daily reading of the Word and the Doctrines, decided on reading all the Writings from first to last, and also both Testaments from beginning to end, and then commencing again at the beginning. Although similar plans for reading the Books of Divine Revelation had been issued annually by the Academy of the New Church; since the year 1879, the present course was begun in the year 1888, when the Academy transferred the publication of such a calendar to the General Church. Long and earnest discussions over the usefulness of the simultaneous and regular reading of the Divine Revelation by the members of the Church, were held at the meetings of the General Church, and those interested in the matter are referred to the journals of that body, where the discussions are reported in full.
     Thus far, more than half of the Arcana has been read, and the third reading of the Sacred Scripture will be begun in the ensuing year.
     The lessons are short. Those in the Arcana Coelestia, which are read in the mornings, average less than two pages a day. The lessons in the Sacred Scripture, which are read in the evenings, do not usually exceed one chapter in length, while long chapters are apportioned to two or more days. Even the busiest man can devote the ten minutes each day which this reading requires.
     But the Calendar also gives full directions for family worship in connection with the reading, beside valuable hints for those who desire to enter more fully into the study of the LORD'S Word; especially does it recommend the reading of the Internal Sense, in connection with the literal sense, whenever feasible. The plan is accommodated to all states and conditions.
      This year's Calendar has a special recommendation which will prove suggestive to those who have read the teachings of the Heavenly Doctrines on the importance of preserving and reading the Word in Hebrew, which have been published from time to time in the current volume of New Church Life.
The Calendar says:

     "In view of the Heavenly Doctrine concerning the effect of reading the Word in Hebrew, all who have any knowledge of this sacred tongue are strongly recommended to read it daily. It is of use even if only one of the family follows the Hebrew silently while the lessons are being read by the head of the family. The following course will he found practicable to initiate the reading of the Word in its original form. After the day's lesson in the Arcana has been read, let each member of the family be provided with a copy of Genesis in Hebrew, and turn to the words that have been explained in the Arcana. One person pronounces the Hebrew, word for word, and gives its meaning, the rest of the family repeating after him, word for word. In conclusion, the whole family reads the Hebrew, slowly and in unison, without translating. The next day, the words then explained in the Arcana are similarly read, and those of the preceding day are repeated in unison. And so on from day to day."

     A curious error occurs in these directions; the word "not"-was inadvertently inserted between "have" and "been" in the clause "and turn to the words that have been explained in the Arcana." A number of copies of the Calendar were sent out before the error was discovered, and attention is therefore especially called to it.
     The Calendar may be obtained at the Academy Book Room, or from the agents of New Church Life, for five cents.
Human 1892

Human              1892

     The Human put on from the Father . . . is the Divine Human.- A. E. 41.
CORRESPONDENCE ON THE DOCTRINE CONCERNING CONCUBINAGE 1892

CORRESPONDENCE ON THE DOCTRINE CONCERNING CONCUBINAGE              1892

A CORRESPONDENCE BETWEEN THE MINISTER AND CONFERENCE REPRESENTATIVE OF A SOCIETY OF THE NEW CHURCH AND A THEN MEMBER OF THE SANE SOCIETY, on the subject of the resolution passed by the Conference respecting certain teaching of New Church Life.

     THE condemnatory resolution of the English Conference respecting the articles on pellicacy and concubinage gave rise to a prolonged correspondence between the minister and the Conference representative of a London Society, on the one hand, and a member of the same Society on the other, which eventually led the member to sever his connection with the Society.

15


This correspondence was subsequently printed by the member, with the omission of the names of the writers, and makes a book of 111 pages. The correspondence between the member and the minister fills the first 66 pages, and that between the member and the representative, the remainder of the book. The first letter is dated September 16th, 1890, and the latest one December 22d, 1890. The completeness of the member's vindication of the Doctrine on the subjects involved, and the utter defeat of the minister and of the representative; the minister's equivocations and deviations from the issue, and the member's courteous persistence in returning to it, and his directness in prosecuting his argument; the efforts of the representative to draw the member on to his own field of battle-the forms of logic-on which the representative was utterly routed by his adversary, in spite of the latter's unfamiliarity with this ground: the temperate spirit that pervades the whole:-all these are salient features of the book. The issue is finally stated in the following words by the minister:

     "The question between us is whether the institutions concerning 'pellicacy' and 'concubinage' as contained in Part II of C. L. are given by the Doctrine of the New Church to the 'Church,' or to the 'State' in our midst. I maintain that they are given to the State, because it is the duty of the State to regulate vice in our midst. . . . 'Pellicacy' and 'Concubinage' are State institutions and not Church institutions, because according to C. L. 71 they are 'extra-conjugial conjunctions,' which are shunned as 'detrimental to the soul, and as hell pools,' by all who belong not only to the outward and visible, but also to the inward or invisible New Church; and thence by all those who belong to the New Church in the LORD'S sight."

     But to this the member replies:

      "No one has ever contended that pellicacy and concubinage are in themselves Church institutions, and therefore there was no occasion to knock down what certainly had not set up.
     "MY POINT WAS WHAT YOUR EXPLANATORY LETTER NOW CONCERNS, viz.- That what is said in the 2d Part of C. L. on the subject under consideration is THE DOCTRINE OF THE NEW CHURCH, and every one can see that this doctrine not only regulates the external act (which in itself is fully recognized and admitted to be an evil), but also defines the INTERIOR GOVERNING PRINCIPLES by which THE MAN who is under this necessity is to be guided. This latter consideration is, as I pointed out in my last letter, not dealt with by you; but to me it is a conclusive PROOF that not only will some members of the New Church be in a peculiar condition which needs the guidance of these principles, but that if they should act upon them BECAUSE they are the Doctrine of the New Church which is given by the LORD Himself, they are so far true Newchurchmen."

     In his final letter to the representative, the member states his position in the following two syllogisms, the forms of which were proposed by the representative:-

     FIRST SYLLOGISM.

      "1. A man who 'looks to conjugial love,' 'prefers and preloves the conjugial state,' has 'conjugial life for his purpose, intention, and end' (452), and 'regards, desires, and seeks conjugial love as the chief good' (449) is internally a Newchurchman. "2. A man of whom all this is said may, under conditions laid down in the Writings, be allowed to keep a mistress.
     "3. Therefore one who is internally a Newchurchman may, under conditions laid down in the Writings, be allowed or required to keep a mistress."

     SECOND SYLLOGISM.

     "1. A member of the External New Church who is in conjugial love as to his understanding ('prefers' has this signification, see 452) and who is in it as to his will ('preloves' means this see 452), and who honestly acts with a view to his preservation in that state, is also INTERNALLY a member of the Church. (For he acts according to the Doctrine of the Church from an end of good and 'all in Heaven are influenced by an end of good, and all in Hell by an end of evil.' See 453.)
     "2. A man of whom all this is said may, under conditions, be required to keep a mistress.
     "3. Therefore one who is internally a Newchurchman may, under conditions, be required to keep a mistress."
     ". . . Now it is quite evident that those who 'do not know what conjugial love is, and scarcely that it exists' cannot be said to be in it as to the Understanding, and consequently cannot he its it as to the Will; still less could they regard, desire, and seek it as their chief good."
     " . . . Do you not see that your position requires you to say that the Writings in speaking of a state in which you say no true Newchurchman can be describe the man who can be in it in terms which involve the knowledge and love on his part of the chiefest and most distinctive Doctrines of the New Church?
     "Can there be greater folly?"

     The correspondent gives so excellent a presentation of the subject from a layman's point of view, and so notable an illustration of the manner in which a layman, without teaching the truth ex cathedra, may insinuate good (A. C. 6822), that this book is recommended to all whose doubts on the doctrine involved have not as yet been fully cleared away. To the intrinsic usefulness of the book must be added its historical value, as it is an important witness of the present epoch of the New Church, when love truly conjugial is not yet known, nor the truths governing its attainment appreciated, even by the ministers of the New Church.
     Copies of the book will be mailed from England, on application to the Academy Book Room, 1821 Wallace Street, Philadelphia, Pa.
Title Unspecified 1892

Title Unspecified              1892

     Grief of conscience is anxiety of mind on account of the unjust, the insincere, and whatever evil, which man believes to be contrary to God and contrary to the neighbor.- H. D. 139.
Title Unspecified 1892

Title Unspecified              1892

     AMONG the gifts offered on Christmas eve at the celebration of the Philadelphia Schools, were some sent by former students, now residing in other States; and also by friends in Canada. Greetings were received from all the other Schools of the Academy, but, with only one exception, after the celebration. The programme is published in The Bulletin.
Title Unspecified 1892

Title Unspecified              1892

     Because temptation is the combat of the true and the false in the interiors of man, and because in temptations there is pain and anxiety, therefore no others are admitted into spiritual temptations but those who have conscience.- H. D. 139.
Title Unspecified 1892

Title Unspecified              1892

     FOR any edition of the Sacred Scripture in any language, also for any edition of the Writings in any language, apply to the Academy Book Room, 1821 Wallace Street, Philadelphia, Pa.
Title Unspecified 1892

Title Unspecified              1892

     ARE the Writings the Internal Sense of the Word? See page 11.
Title Unspecified 1892

Title Unspecified              1892

     Bound copies of New Church Life for 1891 will soon be ready and on sale.
     Price, $1.50 to non-subscribers, $1.25 to subscribers, 75 cents, when complete well-preserved sets are received in exchange. By mail 20 cents additional. Earlier volumes, except volume I, obtainable on same conditions.

16


NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF the NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:-MR. JOHN SYNNESTVEDT, 56 Dearborn Street, Chicago, Ill.
     MR. R. W. MEANS, JR., 21 Windsor Street, Allegheny, Pa.
CANADA: MR. RUDOLPH ROSCHMAN, Waterloo, Ontario.
     MR. B. CARSWELL, 20 Equity Chambers, Toronto, Ontario.
ENGLAND:-REV. R. J. TILSON, 2 Inglis Street, Camberwell, London, S. E.
     MR. G. A. MCQUEEN, Roman Reed, Colchester,
     MR. JAS. CALDWELL, 52 County Road, N., Liverpool.
Scotland:-MR. WM. ROBERTSON, 18 Carmichael Street, Gowan, Glasgow.

     PHILADELPHIA, JANUARY, 1892=122.

     CONTENTS.

     Editorial Notes, p. 1.- Ascent and Descent of Divine Truths (a Sermon). p. 2.-Progress of the Natural of the LORD to interiors (Geness. xxxv), p. 4.- Signification of the Letters of the Hebrew Alphabet. p. 7.-Notes on Ecclesiastical History. II, The Four Churches, p. 8.- The State of the Christian World, p. 10.-Writings are the Soul of the Word, p. 10.- The Chinese sad Christians. p. 12.
     Notes and Reviews, p. 12.- The Calendar for the Year 1892, p. 14.- A Correspondence on the Doctrine concerning Concubinage, p. 14.
     News Gleanings, p. 15.-Births, Marriages, and Deaths, p. 16.
     AT HOME.

      Pennsylvania.- THE Academy Schools in Philadelphia celebrated Christmas on the eve of December 24th, the celebration closing the first term of the school year. The second term will open on January 11th.
     THE Rev. L. G. Jordan, of the General Church of the Advent of the LORD, has returned from a tour to the West and Canada.
     Members of the Pennsylvania Association are making monthly visits to Lancaster, Bethlehem, and Allentown, in the latter place preaching to the Circle worshiping at Bohlen's Hall.
     The Philadelphia First Society has established Sunday afternoon services in Germantown, conducted by the Rev. Wm. L. Worcester. The daily papers report that a house of worship is to be built soon.
     A SUNDAY- SCHOOL in charge of the Rev. S. H. Spencer has lately been commenced at the same place.
     New York.- THE Rev. M. J. Callan, lately the Pastor of the Society at Lynn, Mass., has taken charge of a missionary circuit established by the New York Association.     
     Massachusetts.- THE Theological School in Cambridge has received, by the bequest of the Rev. Samuel H. Worcester, about two hundred valuable books; many of them original editions of the Writings. The books formerly belonged to Mr. Worcester's father, and a number to Dr. J. F. I. Tafel.
     THE House of Worship of the Brockton Society has undergone a thorough renovation, the completion of which was celebrated with an evening service on November 26th. Invitations were sent to Old Church ministers, but only one, a Methodist minister, attended in person.      
     Ohio.- THE Rev. H. H. Grant has resigned from the pastorate of the Glendale Society. The school established there by the legacy of Mrs. Mary Allen has been closed for the present, as Mrs. Allen's will has been contested by her heirs.
     Illinois.- THE newly-formed Society at Englewood, a suburb of Chicago, has engaged as their Pastor the Rev. A. J. Cleare, late of Salem, Mass.
     Tennessee.-ON Sunday, November 15th, the Rev. G. Bussmann, President of the German Synod, "ordained" Mr. Charles Nussbaum, at Grutli, in this State. Mr. Nussbaum some years ago was reader for the New Church Society in Paris, worshiping at Rue Thoin, and afterward, for a short time, attended the Convention Theological School in Cambridge. Mr. Bussmann, the ordainer, is not recognized as an ordaining minister by the Convention.
     California.- THE Pacific Coast Association held its second annual meeting at the new House of Worship of the First New Jerusalem Society, of San Francisco, on October 31st, 1891. Thirty-seven delegates were present, representing the nine Societies composing the Association. In the evening of the same day the Rev. J. Doughty, though not an ordaining minister of the General Convention, ordained into the Priesthood Mr. George W. Savory, who, for a very short time, attended the Convention Theological School, and who has become quite well known to the Church from his peculiar communications to the Messenger.
     Canada.- THE Executive Committee of the "General Church of Canada" has agreed to begin negotiations with the Canada Association for cooperation in the uses of the Church.
     This Parkdale Society, on October 7th, withdrew from connection with the Canada Association of the New Church, and at the same time declared itself separated from the General Convention.

     ABROAD.

     Great Britain.- THE Liturgy of the General Church of the Advent of the LORD was used by the Church in Colchester, for the first time, on Sunday, November 1st. The Psalter had, been marked for the occasion se as to permit of Responsive Rending from the Internal and External senses of the Word.
     ACCORDING to report in Morning Light, there are about 270 adult receivers of the New Church with some 200 children in the little town of Brightlingsea. The attendance at the services does not, however, average more than 120-140, all told.
     Hungary.- THE little Society at Budapest has asked and received the sanction of the "German Synod" in the United States to introduce their leader, Dr. J. Nahrhaft, into the ministry by means of lay ordination.
     Switzerland.- THE circle of receivers of the New Church in the city of Zurich, on the 8th of November organized itself into a Society and adopted a Constitution.
Give us this day our daily bread 1892

Give us this day our daily bread              1892




     BIRTHS, MARRIAGES, AND DEATHS.





Vol. XII, No. 2. PHILADELPHIA, FEBRUARY, 1892=122.
Whole No. 136.


     By "Give us this day our daily bread," is understood that this food, namely, love and charity, with the truths and goods of faith, is given to the angels by the LORD every moment, that is, every instant to eternity.- A. C. 2838.
Title Unspecified 1892

Title Unspecified              1892

     THE lessons in the Arcana Coelestia for the past month (according to the plan prepared by the General Church of the Advent of the LORD, which are presented somewhat summarily in the following pages, have been giving the "daily bread" that is needed so much by everyone individually, and by the Church as a whole.
     The very beginning of the exposition of the thirty-sixth chapter of Genesis, concerning the LORD'S Divine Good Natural, affords a wonderful insight into the manner of His Coming to men, so that He might give Himself to them might appropriate to them H is Divine as far as they can receive it.
Title Unspecified 1892

Title Unspecified              1892

     No one hath seen God at any time, the only begotten Son, Who is in the bosom of the Father, He hath expounded Him.-John i, 18.
Title Unspecified 1892

Title Unspecified              1892

     THE LORD was conceived of JEHOVAH, and hence had a Divine Esse from nativity, which was to Him for a soul, and consequently the inmost of life. Outwardly, this was clothed by those things which He assumed from the mother, and because this was not good, but evil in itself; therefore he expelled it, of His own power, especially by the combats of temptations; and then conjoined this Human, which He made new in Himself, with the Divine Good which He had from nativity.
     The Good which He acquired to Himself of His own power, and which He conjoined with the Divine Good, was truth at first:-truth learned from without: truth like that acquired by every man, from parents, from teachers, from sciences, etc., and preeminently from the written Word; for it was truth received in vessels and by faculties that were from the human mother. But the Divine Good to which he eventually conjoined this truth, then become Good, inflowed by an internal way, and through Rational Good immediately; the Divine thus met the Good that inflowed by the external way. But it also met it mediately through the truth of the Rational in the Natural.
     Thus the LORD made His Human Divine-JEHOVAH came into the Natural-by immediate and mediate influx.
     And so the LORD effects His Coming to the New Church, and to every member of this Church. He does not come me rely through the internals of man. This is impossible. He has revealed Himself outwardly, so that men may receive the truth from Him from without, and that this truth may enter and rise in man, and be met by the Divine Truth descending from the LORD within him, where the conjunction of both is effected by immediate and by mediate influx.
     What is this twofold influx?
     The Divine Truth is the Divine Good so appearing in the heavens. Divine Good, as it is in itself; is infinitely removed from the apprehension of man or angel. Hence the LORD created successives, by which He might come near to man. These successives are the Divine Truth proceeding from Divine Good. There are six of them. The first two are above the angelic heavens. The next three are in the respective heavens, and are, thus, the internal senses of the Word. The sixth is the Divine Truth with men in the world, thus it is the sense of the letter of the Word. Each successive is derived in order from the one preceding it. The Divine Truth thus inflows mediately. But at the same time, the Divine Truth of the highest degree is present immediately in all of the succeeding degrees.
Title Unspecified 1892

Title Unspecified              1892

     And they shall see the Son of Man coming in the clouds of heaven, with power and much glory.-Matthew xxiv, 30.
Title Unspecified 1892

Title Unspecified              1892

     THE difference between the process in the Human of the LORD and in man, consists in this, that the Good which inflowed from within, in the LORD, was Divine Good from nativity, which gifted Him in His Human with a desire for good and a longing for truth. This is not the case with man. But, owing to the Divine Presence of the glorified Human, on every plane of man's existence, despite the evil state into which man is born, with no propensity to good but to evil only, with no longing for truth, but in mere ignorance, provisions are made, by the storing up of remains and by other means, for the influx of Divine Truth into man by an internal way, wherewith the truth that enters from without, through the senses, may be conjoined.
     It would carry us too far, in these brief notes, to trace the process, even in a general way. Attention is called to these special points:
     The Truth that enters from without can be raised to the interiors, because, in its origin, it is Divine. It appears external and human because it is received by man in such a form, but the inmost within it, which is hid from view, but which animates it nevertheless, is Divine. The Sacred Scripture, and the Doctrines of the New Jerusalem, are, to merely external appearance, human,
-finite, imperfect, fallible. They are Divine, nevertheless. They are the LORD, in adaptations suited to our human, finite, fallible receptivity. And while we are learning from them, by the eye and the ear, whatever we are prepared to grasp, be it general or particular, simple or wise, it is inmostly Divine Good. It is the Divine Human of the LORD as to the natural and corporeal.
     For doctrinals are like a body to truth, or, in the spiritual sense, they are the corporeals of natural truth; hence the Divine Human of the LORD as to the Natural and the Corporeal. Doctrine is, as it were, the embodiment of truth, because doctrine is not, in itself; truth, but in doctrine is truth, as the soul is in its body.

18



     This embodiment makes it possible for man to grasp and receive the Truth, which, when received with affection, and not merely laid by in the memory, enters the mind as freely as the spirit enters heaven when released from the material body.
     The Divine Truth is unswathed gradually of its outward coverings of appearances. It is taken up by the Rational, in the form of rational truth, through which the Divine Truth flows mediately into the natural. It is also received by the Rational Good, through which the Divine Truth inflows immediately into the natural.
     The Divine Truth can thus inflow in the case of every single man, not only because Divine Good inflowed immediately and mediately in the Human of the LORD, when He was in the world in Person, but because it is present so, at this His Second Coming, and, indeed, in all of His Revelations.
     It is owing to the immediate and the mediate influx of the Divine Truth immediately proceeding from the Divine Good, into the Sacred Scripture and the Heavenly Doctrines that man can be saved. God can come to him in lowest states, without consuming him with the Intense Divine Ardor of Infinite Divine Love, and can raise him up to higher and higher states, where he can see God clearly and more clearly still, and receive the good of the LORD'S Love with increasing fullness.
Title Unspecified 1892

Title Unspecified              1892

A. C. 8443     The sense of the letter of the Word or truth in the sixth degree is represented by the cloud, and the interior truths by the glory in the cloud.- A. C. 8443.
USE OF COLLATERAL GOOD 1892

USE OF COLLATERAL GOOD       Rev. EUGENE J. E. SCHRECK       1892

     "And now, going thou hast gone, because desiring thou hast desired to the house of thy father."-Genesis xxxi, 30.

     THE LORD'S Infinite Love goes out to all on the whole earth, and wherever it is received in a life of love to God and charity toward the neighbor, among Christians and gentiles, there it makes of such recipients children of the LORD. His love is indeed received in the form of varieties of good, that receive their qualities from the truths in the minds of the recipients. No two of His children are alike. Yet the goods are all related, being from a common stock, and so His children (who are His children by virtue of the good from Him) are likewise related more or less distantly. They constitute the houses, families, and tribes of the Church universal.
     Those who are of the genuine Church, who have the Word, and from it know the LORD, are in a direct line of the common stock, but those whom are of the Church such as it is among the nations who have not the Word-are in a collateral line of the common stock; as Abram, his son Isaac, and his grandson, Jacob, were lineal descendants of Therach, the collateral line being in Nachor, his son Bethuel, and his grandson Laban. Therach represented the common stock from which are the Churches. Abram represented the genuine Church such as it is with those who have the Word. Nachor represented the Church such as it is among the nations who have not the Word.
     Collateral good of a common stock, represented by Laban, being the good in which are those of the LORD'S Church, who are among the gentiles, differs from good of a common stock in a direct line, in this that genuine truths are not conjoined with their good, but that they are mostly in external appearances which are called fallacies of the senses, for they have not the Word from which they can be illustrated.
     Good, although it is unique or one in its essence, assumes a quality from the truths which are implanted in it, from which it becomes various. The truths which appear as truths to the nations, are in general that they worship some God, from whom they seek their good, and to whom they attribute it, and so long as they live in the world, they are ignorant that this God is the LORD. They also adore their God under images which they hold sacred. But still these apparent truths of their religion do not prevent their being saved equally as well as Christians, if only they live in love toward their God, and in love toward their neighbor, for thus they are in the faculty of receiving interior truths in the other life. Thus they are all of the same stock as Christians.
     But not only do the truths of the gentiles differ from those of Christians, and hence the good of the gentiles from the good of the Christians: the truths within the Church, and consequently the goods qualified by them, are so various that the good of one man is altogether not like the good of another.
     As every good has its quality from truths, truths have their essential from goods. The varieties of good exist not only from the truths with which they are conjoined, they exist also from the affections which are of the love of every one, which are inrooted in man and appropriated to him by his life. Even within the Church man has few genuine truths; and still fewer has the man out of the Church. There are, therefore, rarely affections of genuine truth. Still, they who are in the good of life, or who live in love to God and in charity toward the neighbor, are saved. They can be saved because the Divine of the LORD is in the good of love to God and in the good of charity toward the neighbor, and in that wherein the Divine is, all things are disposed into order, that they may be conjoined with the genuine goods and genuine truths which are in the heavens.
     And as the Divine of the LORD is in them, His Divine Providence is constantly operative in all the particulars of their life, disposing and guiding all things so that the Divine foresight shall ultimately come into effect, the foresight expressed in the words: "And behold, I am with thee, and I will guard thee in all whither thou goest, and I will lead thee back to this ground, for I will not leave thee until I have done what I have spoken with thee." In the case of gentiles this Divine promise finds its fulfillment after death when they are instructed concerning the LORD JESUS CHRIST, and then the collateral good which cherished the good from the LORD, while they lived on earth, is left: "Going thou host gone, because desiring thou host desired to the house of thy father."
     Such collateral good as is with upright gentiles who are in the holy worship of their gods, and which is not genuine, because genuine truths have not been implanted in it, but nevertheless is such that genuine truths can be conjoined to it, and in which the Divine can be, is wont to be with all infant children,-such also as are in the genuine Church,-before they have received genuine truths. And such good is also with the simple within the Church, who know few truths of faith, but still live in charity.
     This good serves man first of all as a means of acquiring spiritual good, for it is external corporeal, and from external appearances, which in themselves are fallacies of the senses.

19



     In childhood, man acknowledges nothing else as true and good, and although he be taught what internal good and truth is, still he has no other idea concerning it than a corporeal one; and because such is his first idea, therefore such good and truth is the first means by which interior truths and goods are introduced.
     But as the collateral good is only a good useful for introducing genuine truths and goods, it is left when it has performed that utility. It is like something immature in the first fruits, by which the sap is introduced, and which, when it has served this purpose, withers, and the fruits ripen through other fibres, and finally through fibres of genuine juice.
     In infancy and boyhood man learns many things, for the mere use of learning by them, as by means, things more useful, and successively, through these, things still more useful, until finally those things that are of life eternal; and when he learns these, the former things are almost obliterated. So, likewise, is man led when he is born anew by the LORD, by many affections of good and truth, which are not affections of genuine good and truth, but only useful for grasping them, as also for being imbued with them: and when man is imbued with them, the former things are given over to oblivion, and are left, because they had served only as means. "Going thou hast gone, because desiring thou hast desired to the house of thy father."
     It is of the Divine foresight and Providence that the interceding means should be used; and in a true education, parents and teachers alike must conform with the Divine foresight and Providence. As Jacob fled to Laban and tarried with him twenty years, so must the affection of external or corporeal good in infants and children be carefully watched and cherished, in order that by its means the affections for interior truth may be conjoined to the good of the natural, and finally lead to conjunction with interior good from a Divine origin.
     Spiritual and celestial affections and aspirations cannot, and must not be looked for in infancy and childhood, although they must be inculcated in the form of teachings, especially from the literal sense of the Word, where cognitions are open all the way to the LORD. But affections of external or corporeal good will develop in the child, and they must be supervised in their manifestations so that they may be under the dominion of the rational of the parents,-a rational formed by loving attention to the voice of our Divine Father as it speaks to us in His Divine Word. it is collateral good, not, evil, that prepares the way for future spiritual growth. From the very beginning of the infant's knowledge, a beginning that even antedates the lisping of its mother's name, or its first creep at the mother's feet, it must be taught to obey implicitly what it is told to do by its parents, who, in their turn, are instructed by the LORD. And as it learns to find in its mother a reliable and trustworthy love, unmoved by caprice, but governed by the wisdom of the father, its affections, although corporeal and external, will develop in the sphere of our Heavenly Father's house, to which, in later life,-when, freed from parental control, he is surrounded by worldly and selfish spheres and ambition,-he will yearningly revert. He has outgrown the infantile, corporeal, and external affections, tempered by the innocence of ignorance, and he must choose between the external and the internal, between the natural and the spiritual, between the world and heaven. If he chooses well, he leaves the natural: " Going thou host gone, because desiring thou hast desired to the house of thy father."
     By such a determination he enters upon a new state, or, what is the same thing, he enters, as to his spirit a different society in the spiritual world.
     From infancy to old age he changes places or situations in the other world. When an infant he is held in the eastern quarter toward the north there, when a child, and he learns the rudiments of religion, he successively recedes from the north to the south. When a youth, as he begins to think from his own mind, he is carried toward the south. And afterward, when he has come to the exercise of his own judgment and of his own right, according to his advancement in such things as inwardly have respect to God and love toward the neighbor, Into the east. But if he favors evil and imbibes it, he advances toward the west.
     Nor are the changes general mutations only. According to his life-differing in every particular individual-he is connected with many particular societies.
     For there are innumerable societies of angels and spirits in the other life which are disposed and ordered by the LORD according to all the genera of good and truth, and the societies which are in the opposite, according to all genera of evil and false; even to such an extent that there is not any genus of good and truth, nor any species of that genus, nor indeed any specific difference, which has not such angelic societies, or to which angelic societies do not correspond; and vice versa, there is not any genus of evil and the false, nor any species of that genus, nor indeed any specific difference, to which diabolic societies do not correspond. In the society of such is every man as to his interior-that is, as to his thoughts and affections,-although he does not know it. Everything that man thinks and wills is from such a society, even to such an extent that if the societies of spirits and of angels in which be is were taken away from him, in that moment he would cease to think and to will, yea, in that moment he would fall down quite dead. Such is the state of man, although he believes that he has all things from himself; and that there is neither hell nor heaven, or that hell is far removed from him, and so also heaven.
     Moreover, the good that is with man, appears to him like something simple, as if it were one, yet it is so manifold and consists of so many various things, that he can never explore them even as to their generals. It is similar with the evil that is in man. But as is the good with man, such also is the society of angels with him and as is the evil with man, such is the society of evil spirits with him. Man invites the societies to himself or puts himself in the society of such, for like is associated with like. He who is avaricious invites the societies of the like to him, who are in the cupidity of avarice; he who loves himself more than others, and despises others, invites those who love themselves more than others and despise others. He who delights in revenge, invites such as are in the delight of revenge. And so on. They communicate with hell. In their midst is man, and he is ruled altogether by them, until he is no longer at his own disposal, but at theirs, although he thinks from the delight which he has, and from the freedom, that he rules himself. But he who is not avaricious, or who does not love himself more than others, and does not condemn others, and he who does not delight in revenge, is in a society of similar angels, and through them is led by the LORD, and indeed by freedom, to every good and truth to which he suffers himself to be led. And as he suffers himself to be led to more interior and more perfect good, so he is led along to more interior and more perfect angelic societies. The changes of his state are nothing else but changes of societies.

20



     So in the regeneration of man, when he is led through the mediate delights and goods from the state of the old man to the state of the new man, by the LORD, this is effected by angelic societies and their changes. Mediate goods and delights are nothing else but such societies which are applied to man by the LORD, that by means of them he may be introduced to spiritual and celestial goods. When he has been led through to these, then the former societies are left, and more interior and more perfect societies are adjoined. "And now going thou hast gone, because desiring thou hast desired to the house of thy father."
     The societies of spirits which serve for means and for communication are not such as to do much from themselves and their own, but they suffer themselves to be led by others, thus to good by the angels, and to evil by evil spirits.
     Man may long remain in such societies, until he has been sufficiently confirmed in the truth, and by it in good, to be separated from the state of the old man. The many worldly things which he has caught up in various ways from his surroundings, from periodicals and books, from men and sights, and which appear as good, but are not good, require a long time for their separation. Jacob served with Laban twenty years. But after this collateral good has served as the means for introducing genuine goods and truths, it is separated, and the regenerating man is led to good, which inflows more directly, either immediately from the LORD, or mediately through heaven from the LORD, and thus he is perfected by degrees.
     At first, while in mediate good, he believes that the good which he thinks and which he does, is from himself, and also that he merits something, for he does not yet know, and if he knows he does not grasp it, that good can inflow from elsewhere, nor does he know or comprehend that it can do so without being retributive, for he does good from himself. Unless be first believe that he does good from himself he would never do good; but by this he is initiated into the affection of doing good, as also into cognitions concerning good, and also concerning merit; and when he has thus been led into the affection of doing good, then he begins to think otherwise and to believe otherwise, for he begins to think and believe that good inflows from the LORD, and that by the good which he does from the proprium he merits nothing. And finally, when he is in the affection of willing and doing good, then he altogether rejects merit, yea, he is averse to it, and is affected with good from good. When he is in this state, then good inflows directly. "And now going, thou host gone, because desiring thou hast desired to the house of thy father."
      In his relation to the other sex, the beauty of his chosen one, or the agreement of her manners with his own, or her external application to him, or his application to her, or her like worldly condition-precede and initiate him into conjugial love, leading him to leave the love of the sex in general for the love of this his only one of the whole sex. These goods are first mediate goods of conjugial love. Afterward comes the conjunction of their animi, in that he wills as she does, and she as he, and that the one perceives a delight in doing what pleases the other. This state is the second one, and then the prior goods, although they be present, are not regarded. Finally there succeeds a unition as to celestial goods and spiritual truth, namely that the one believes as the other does, and one is affected with the good with which the other is. When there is this state, then both are at the same time in the heavenly marriage, which is of good and truth, thus of conjugial love, or conjugial love is nothing else, and then the LORD inflows into the affections of both as into one affection. This is the good which inflows directly from the LORD, but the prior goods, which derived much from worldly things, which appeared as good, but were not good-inflowed indirectly-they served as means for introducing to the genuine good and-are hardly regarded.
     "And now, going thou hast gone, because desiring thou desired to the house of thy father."
     The mediate or collateral goods are not to be despised: beauty, agreement of gentle, courteous, and modest manners, an application to the desires of the other, the seeking for an honorable condition in life-they are external, relating largely to the body and its comfort. Yet should they be cultivated with all diligence, in adults and in their children, as first in time, not in end, I but as first means to the end. A rejection, or contempt, or even only a careless neglect of these external means, is as unwise as is the disregard for the needs of the body for food and shelter. They are essential in their plane. They are of a common stock from the LORD as the good that is of a Divine origin. They must be respected and assiduously cultivated-but as means to an end. Making them the primary and only end is perverting their use, and making evils of goods that are also from the LORD, but indirectly. It is adulterating them, and hence the regard for them alone, in marriage, leads to adultery, if not in act, at least in spirit. Where, for instance, bodily beauty is alone regarded, the spiritual cannot have a dwelling-place, its restraining influence is not felt, and the natural lusts revel with infernal phantasies, and the mind becomes an image of hell.
     But where bodily beauty is enhanced as an introducing means to spiritual conjunction, it remains even afterward as the basis of spiritual beauty, and the first indignation of the separation from this mediate good is changed into rejoicing. A covenant is entered into, a heap of witness is erected, and upon it both feast together, recognizing each the other's use and place.
     The changes that take place for the accomplishment of this Divine end are nearly all internal, and over these man has no direct control. He need not become anxious over the changes; the LORD from Infinite Love by Infinite Wisdom arranges and disposes his internals, if man will only shun as sins the evils that take form in his conscious thought and intention. If his purpose be to do the LORD'S Will, to obey His commandments: and if from time to time, he examine the intentions that enter into his dealings with his fellow-men in the world, and he condemn those that are merely natural and selfish, and he leads a new life, then the LORD meanwhile disposes the myriads of goods and truths in his spiritual organism that conspire for every single word and for every act, and thus fulfills His promise:
     "And behold lam with thee, and I trill guard thee in all whither thou goest, and I will lead thee back to this ground, far I will not leave thee until I have done what I have spoken to thee."
     And the ties to nature and the body grow weaker, and the desire for heaven grows stronger, so that at the conclusion of this earth life there is a full state of the separation from the one and the conjunction with the other, expressed in the words, "And now going thou hast gone, because desiring thou hast desired to the house of thy father."- AMEN.
pain of conscience 1892

pain of conscience              1892

     The pain of conscience is to be anxious on account of the evil which man does, as also on account of the privation of good and truth.- H. D. 139.

21


THINGS IN THE LORD'S DIVINE GOOD NATURAL 1892

THINGS IN THE LORD'S DIVINE GOOD NATURAL              1892

     (aENEsrs xxxvi.)

     HERE in the Internal Sense the Divine Good Natural of the LORD is treated of and its order is described.
     (1.) The LORD'S Divine Good Natural, which is treated of here, is what was Divine to Him from nativity, for He was conceived from JEHOVAH, whence He had a Divine ESSE from nativity, which was to Him for a soul, and consequently was the inmost of His life. This was clothed exteriorly by those things which He took from the mother, and because this from the mother was not good, but evil in itself, therefore, by His own power, especially by fights of temptations, He expelled it, and afterward He conjoined this Human which He made new in Himself with the Divine Good which He had from nativity. The good which He acquired by His own power was treated of in the preceding chapters; this is the good which He conjoined to Divine Good; and thus made the Human in Himself all Divine. The Divine Good Natural inflowed by an internal way, and by Rational Good immediately into the Natural; but the Good acquired by His own power inflowed by an external way, and the Divine met it inflowing by the Rational Good, but mediately by the truth of the Rational into the Natural. The LORD'S Divine Human as to the Natural and the Corporeal is the natural good to which the doctrinals of truth are adjoined, thus as to the Natural and the Corporeal; for doctrinals are like a body to truth, or, in the spiritual sense, are the corporeals of natural truth. Doctrine is, as it were, the embodying of truth, for doctrine is not truth in itself; but truth is in doctrine as the soul in its body.
      The derivations of the Divine Good Natural of the LORD, in their order, are as follows:
     (2-5.) The first conjunction of Natural Good with the affection of apparent truth, such as it was from the Ancient Church; a second conjunction with the affection of truth from a Divine stock; a first derivation thence, and a second derivation; all these things were from the Kingdom of the LORD. Inasmuch as in this place the Good which the LORD had from nativity, and the conjunction of that good with the Good and Truth which He acquired to Himself as a born Man, and also the derivations thence, are treated of; and inasmuch as these things are such as do not fall into the understanding, not even the angelic, therefore they cannot be singularly explained. It is allowed only to transcribe the things which are in this chapter, and to adjoin something of explication in general, by such things as may be adequate to the apprehension, which things are only shadings.
      (6-8.) All things of Divine Good and of the Truth thence, which He ever had, with which there is correspondence in heaven, and thence heaven, receded from the cause of representation, on account of infinity, all of which cannot be described, which were in the truth of Natural Good, which is the Divine Human of the LORD.
     In verse 9 the derivations in the Divine Good natural, the Divine Good from which other things were derived, are described as to the truths of Good. In verse 10 the quality of those derivations is shown-that is, that their states were from the marriage of good and truth. Verse 11 gives the first derivation of Good. Verse 12 contains the things subservient to the things of the first derivation, the sensual, and also a second derivation. Verse 13 gives a third derivation; and verse 14 a following derivation.

     Inverses 15 and 16 the chief truths of Good are described; the first classification of those truths and their quality are given, and what their qualities also are in the Kingdom of the LORD, and also the chief truths of the first class. In verse 17 another class and their quality, such as they are in Heaven, is described, and a second classification of the things from the marriage of good and truth is given. In verse 18 the chief things of a third classification are described, and their quality thence in the Kingdom of the LORD is given. These are the chief things from the conjunction of good and truth. Verse 19 shows that all these are the chief things from the truths of good in the Divine Human of the LORD.
     In verses 20 and 21 truths from the above, in their order, and according to their quality, which are the chief truth of good from prior things in the Divine Human of the LORD are described. In verse 22 another class of truths is given. In verse 23 a third class and quality are given. Verse 24 contains a third class and quality of truths from scientifics acquired while He was in scientifics. Verse 25 gives a third class and quality; verse 26 a fourth class and quality; verse 27 a fourth class and quality, and verse 28 a fourth class and quality.
     In verses 29 and 30 are introduced the chief things of those which follow, and their quality as to the chief things in those which are successive.
     Verse 31 gives the principal things in the Divine Human of the LORD, when truth spiritual interior natural had not yet arisen. In verse 32 the first truth and the doctrine thence are described. In verse 33 what was thence as from its essential is described and its quality is given. Verse 34 gives what was from the immediately preceding and whence it was. Verse 35 shows that thence there was a purification from the false, and doctrinals thence. In verse 36 is described the truth from that doctrine and its quality. Verse 37 shows the truth from the above truth and its quality. Verse 38, truth from the last and its quality, and verse 39, truth from the last, and doctrine, and its good.
     (40-43.) Herein are described the doctrinals of good from the above truths, and their rise, state, and quality, the quality of those doctrinals is that they are the chief doctrinals as to truths and goods of the Divine Good Natural of the LORD in the Divine Human of the LORD.
REJECTION OF DIVINE TRUTHS 1892

REJECTION OF DIVINE TRUTHS              1892

     (Genesis xxxv, 1-7.)

     IN this chapter in the Internal Sense the Divine Truths which are from the Divine Human of the LORD are treated of; that in process of time they were rejected in the Church, and at length in their place falses were received. Especially those who are in faith separate from charity are treated of; that they are against the Divine Human of the LORD.
     (1.) The Divine Natural was concordant under Divine Good Rational. In chapter xxxv, 22-26, it was shown that all things in the LORD'S Natural were now Divine, and in verses 27-29 of the same chapter that the LORD'S Divine Natural was conjoined with His Divine Rational. Here now is the conclusion that the Divine Natural acted a concordant life under Divine Good Rational. It is said, under Divine Good Rational, because the Natural lives under that; for the Rational is superior or interior, or, according to a customary form of speaking, is prior, the Natural, however, is inferior or exterior, wherefore posterior, thus the latter is subordinate to the former; yea, when they are concordant the Natural is nothing else than the general of the Rational; for whatever the Natural has is then not of itself; but of the Rational.

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The only difference is such as is between particulars and their generals, or such as is between singulars and their form, in which the singulars appear as a one.
     (2.) Of the things which followed the state of concordance of the Divine Natural under the Divine Good Rational, the first was the Divine Human Spiritual. The Divine Spiritual which proceeds from the Divine Human of the LORD is the Divine Truth which is from Him in Heaven and in the Church; the Spiritual in its essence is nothing else. The Divine Spiritual or Divine Truth is also what is called the Royalty of the LORD, and what also is signified by Christ or Messiah.
     The state of the Divine Spiritual was one of holy remains, which remains with the LORD were Divine and of Himself; and by them He united His Human Essence to the Divine.
     This Divine Spiritual was present among those who were in faith, who taught, specifically from doctrinals, those who were in the Church; but this Church turned away from charity to faith, and finally to a separate faith, and thus to falses.
     In the first state of a Church which is such that it quickly turns away, the LORD present, both with those who teach and with those who learn, but afterward He is alienated from them. Every Church is such which begins from faith; but it is otherwise with the Church which begins from charity. A Church which begins from faith has no other regulator than the understanding, and the understanding no other than the hereditary of man, namely, the love of self and of the world; these persuade the understanding that it may acquire confirmations from the Word, and that it may interpret those things which do not confirm. Otherwise the Church which begins from charity; this has good for a regulator, and the LORD in good; for between the LORD and faith the good which is of charity and of love intercedes; without this interceding there is not given any spiritual communication; influx does not take place without an intermediate. Evil, if it be in the place of good, drives away the LORD, and rejects and perverts all things which are of the LORD, thus all things of faith, for faith is from Him by good.
     But in the Church which begins from faith the Divine Truth is rejected to inferior things which are respectively servile. The Divine Truth is said to be rejected to inferior things when faith is placed before charity, or when it is made antecedent in the heart, and charity is placed after it, and is made consequent in the heart. All Divine Truth is from the Divine Good: it proceeds thence, and if the like does not take place with man, he is not in the LORD. This Divine is the holy itself of the spirit which proceeds from the LORD, and is called the Paraclete and the spirit of truth.
     The Divine Spiritual or the Divine Truth, however, causes the blemishes and vices of those who are in a Church, which turns away from good and truth, to appear to those who are in good.
     (3.) The Divine Spiritual of the Rational was conjoined to the Divine Spiritual of the Natural. The Spiritual is predicated of both the Rational and the Natural; for the Spiritual is the Divine Truth which is from the LORD, which, when it shines in the Rational or in the Internal man, is said to be the Spiritual of the Rational, and when it shines in the Natural or in the external man is said to be the Spiritual of the Natural.
     The reason of the conjunction was because the Divine Spiritual of the Rational lives in or has its life in the Divine Spiritual of the Natural, or there was the putting off of a former state and the putting on of a new state, or something new of life found place. From this came forth the appearances of truth by which the Spiritual of the Natural is known and distinguished.
     (4.) The things which are of faith, and in the proximate sense the posterity of Jacob-that is, those who turn from charity to faith, saw that the Divine Spiritual was conjoined with the Divine Natural, or, in the proximate sense, that the Divine Truth of the LORD was conjoined with the Ancient Church, wherefore they had contempt and aversion-that is, they had contempt for the Divine Truth, and averted themselves from it.
     (5.) The LORD preached concerning Himself in His Divine Human-that is, He revealed all those things which were foreseen and provided concerning Divine Truth in such a Church as commences from faith, to those who were of faith separate or who were in a Church which turned away from charity to faith, wherefore they had still greater contempt and aversion.
     (6.) The contents of the preaching are as follows:
     (7.) Those teaching from doctrine are those who are interiorly in the Church, thus those who are in the faith of any charity, for there are those in every Church who are in its midst or who are inmost, and they are they who are in charity, here they who are in the faith of any charity. With them the LORD is present, for the LORD is present in charity, and by charity in faith, thus in doctrine from His Divine Truth. This doctrinal is concerning the LORD'S Divine Human. The Supreme of the Divine Truth of the LORD is the LORD Himself, and it is the Supreme among doctrinals that His Human is Divine. The Word is the Divine truth, which in its Essence is the Infinite Existing from the Infinite Esse, and is the LORD Himself as to Human. This Itself is that from which truth Divine now proceeds and inflows into Heaven, and by Heaven into human minds, consequently which rules and governs the universe, like as it has ruled and governed from eternity, for it is the same and one with the Infinite Esse, for it conjoined the human with the Divine, which was done by this that it made the human in itself also Divine. Whence it may appear that the supreme of Divine Truth is the LORD'S Divine Human, and thence that the supreme among the doctrinals of the Church is that His Human is Divine.
     Those who are in faith-that is, a faith of some charity, approach and adore this doctrine of the Divine Human-that is, all things of doctrine, or all things of faith. Their adoration is the effect of humiliation before the doctrinal concerning the LORD'S Divine Human. Thus it is the Divine Human which they adore who are in the interior of the Church.
end of the church 1892

end of the church              1892

     The end of the church is when there is no faith because no charity.- H. D. 8.
ANOTHER LETTER FROM MR. SMITH 1892

ANOTHER LETTER FROM MR. SMITH       G. N. SMITH       1892

     EDITOR NEW CHURCH LIFE:-You ask me to explain to what "inference" I refer. Prominent among others I refer to the whole system of ecclesiastical policy, constitution and grading of Priesthood etc., which was made the "bone of contention" in the late division. It is obtained entirely inferentially; and is not taught anywhere in the Doctrines as an essential of belief to make Newchurchmen.

23


It may be all right and "useful if people are so disposed" (A. C. 9349), but is such as may be changed ( T. C. R. 55), and no one Newchurchman has right to force a recognition of any of these things upon another, nor to separate from him for that non-recognition. This seems too plain to need even talking about.
     I am sorry that my answers are unsatisfactory, for I have told you all I know, except that if I remember rightly, I gave some extracts from Mr. Pulsford, showing his recognition of the Second Coming of the LORD as the Word. But as I have not the documents ready at hand, I cannot be sure. I remember, however, a number of such statements. But after all you are right. This or that individual case is not conclusive. Doctrinal teachings are our concern. Your epitome on page 10 of Life, with a few additions which I have already spoken of, is about the truth.
     So is what you say about the internal sense being the verimost word. All this could be made stronger by almost innumerable citations. But when public teachers like those Canada folks talk so as to lead strangers and the uninstructed to believe that when they have got this they have got all there is of the Word, there is danger of very serious misleading. Your own on page 11 is the first I have seen in all this talk on that side that would assure a stranger of the need of the literal sense as a basis for the verimost Word here on earth, or that even the literal sense was of any account at all. I have no concern with their private views or practices in this connection. But I have great concern that while the teaching is made prominent, as it ought to be and must be, that the internal sense is the verimost Word and the "Word of the LORD in the Heavens" (A. C. 1887), it ought right along with this to be made prominent, that the literal sense holds a most necessary and important place as the basis and container of this Word on earth; that without which it is not the Word on earth; and is not in holiness and power nor the means of conjunction of earth with Heaven. Why should men in their zeal for one side of a truth so entirely ignore the other? Why cannot they teach the truth in its entirety? That these men have in the present case, with the exception of yourself, failed to do this, though not pleasant for you to admit on paper, I think you must feel in your heart to be true. And it has been solely to bring out the truth which they ignored that I have written.
     G. N. SMITH.

     ANSWER.

     IT is encouraging to note the doctrinal admissions of our correspondent. But his present letter shows with sufficient clearness that he has, for some time past, closed his eyes to the real position and actions of certain public bodies and functionaries, and in his expression of opinions has followed the lead of fancy.
     The separations in the Church were not caused by differences in the views of ecclesiastical government. That has been plain from the beginning. Such differences had existed long before, but were never considered as a prime cause for separation. The separations were due, in the first instance, to the denial by the Convention and by the Conference, of the Divine Human of the LORD as revealed in the Writings of the New Church, and to the lack of charity in the bodies named, an attitude toward the two essentials of the Church which made it impossible to continue longer in those organizations.
     Our correspondent's assertion of the public teaching concerning the Word is likewise not in accord with the facts.
churches now in the Christian world 1892

churches now in the Christian world              1892

     The churches now in the Christian world are distinguished only by such things as are of faith.- H. D. 8.
CHRISTMAS IN THE PITTSBURGH SCHOOL 1892

CHRISTMAS IN THE PITTSBURGH SCHOOL       Various       1892

     THIS year the Academy School, of Pittsburgh, for the first time, had special Christmas services. The occasion was one that will long be remembered by the children. The school-rooms were beautifully decorated with plants and flowers, and several friends of the School signified their love and appreciation of the use by various gifts. It is perhaps well to add that by giving to a use we understand that we are offering something to the LORD, as an acknowledgment that all that we have is from Him. With this idea in our mind, the gift has an additional value. And our friends have this year shown their appreciation of the use by adding a number of things both of a useful and also ornamental character to the School. The School had some time ago procured a new repository, and possessed some of the Writings in the Latin. To these a friend of the School added sixteen volumes (unbound), which were afterward beautifully bound. Among the other gifts were a copy of the Word in the original languages, bound in red morocco, from a friend in Philadelphia; a blue silk banner with the First Great Commandment in golden letters; a beautiful altar cloth, and blue silk curtains for the repository. A new altar had also been ordered, but did not come in time for the celebration. Some of these things were directly given, some procured by contributions from various friends.
     On Christmas morning at 9.30 A. M. the head-master entered the room in the robe of his priestly office, and when the Word was opened the children sang the "Shema Yisrael." Then followed the LORD'S Prayer, after which the head-master made a few remarks preliminary to the placing of the Word into the repository. He said, in substance, that the repository corresponds to the Ark in the Israelitish Church. That Moses was commanded by the Lord to put the Tables of the Law into the Ark, because the Law is the Divine Truth; thus the Word in that form. After the giving of the Law the LORD gave the Word in various other forms; but it was always the same Word, only men in different states needed the Word in different forms. Hence the Israelites received it in one form; the Christians in another; to the New Church it was given in still another form. And because the New Church makes use of the Word in all these forms, therefore we place into the repository the Word in the letter, as well as the Word in the spirit.
     The singing of Psalm xxiv in Hebrew followed the placing of the Word into the repository. Then was read the Glorification of the LORD by the Heavens, on account of His Second Coming (C. L. 81), followed by the account of the LORD'S Birth, and the glorification by the angels on that occasion (Luke ii). The singing of Psalm cxxi in Hebrew followed, and then the address, the text being the words of the angel to the shepherds (Luke ii, 10, 11).
     The address explained the reasons why the angels rejoiced at the Coming of the LORD, namely, because they saw the state of the Church, that it was such that unless the LORD had come all men would have perished in evils. It also showed that the reasons for the LORD'S Second Coming were similar to those at His First Coming, and that He came again to do a similar work. On account there was again rejoicing in the heavens, which found expression in the glorifications described in the work on Conjugial Love.

24



     The singing of a Doxology, and the Benediction closed the services.
There is no faith 1892

There is no faith              1892

     There is no faith where there is no charity- H. D. 8.
NEWS FROM BERLIN 1892

NEWS FROM BERLIN              1892

     THE Berlin school festival was held on Christmas eve. This is the first time that this has been done here, as this evening was always regarded as the one for home celebrations. The Read master previously instructed the `people on this subject, showing that the first state of the Christmas time should be one of worship, which would then enter into and qualify all the succeeding states. On the same ground, also, it was orderly that the first gift of Christmas time should be the offering which is brought to the LORD; this first act of giving would qualify all, the subsequent giving.
     On account of our crowded quarters we were obliged, to make the service very simple. The Rev. F. E. Waelchli and the Rev. J. E. Rosenqvist both officiated., When they entered, all rose, and the Word, in the internal and external, was opened. Shema Yisrael was then sung. Then followed the Prayer, reading from the Word, in the Arcana, and in Matthew, a Hebrew anthem, an address. Then the offerings were brought. The head-master received them, and Mr. Rosenqvist at the same time read selections from the Psalms. First came the little children who have not yet entered the school; then the school-children, beginning with the youngest then older persons. A few more remarks were made by one of the ministers, a hymn was sung, the benediction pronounced, and the Word returned to the repository. All remained in their places until the priests had laid aside their robes. When they returned, the offerings were shown and their uses spoken of, and then fruits and cakes were distributed. The letter of greeting from the Philadelphia schools was also read.
     The decorations were simple, but pretty. On the platform were plants. The walls at the sides and the rear were decorated with evergreens.
     All enjoyed the festival very much, and although it was very much in form like that of the preceding year, still there was a different sphere.

     Every other Friday evening we have a social. All the adults come to the school-building to tea. As our place is small, the tables must be set twice. Those who are not at the table, spend their time in the school-rooms up-stairs. After all have eaten and the tables are cleared away, instruction on some subject is given for a time, and then follows social intercourse.
     Mr. Rosenqvist has begun instruction of adults in Hebrew, in connection with the doctrinal class, which he conducts on Monday evenings. In connection with the doctrinal class conducted on Tuesday evenings, by Mr. Waelchli, we practice singing, and such zither things as will improve the externals of worship.
      At the worship on Sunday, the 24th of January, the new copy of the Word in Hebrew and Greek (a Christmas offering) will be placed in the repository. It will be used for the altar.
doctrine of charity 1892

doctrine of charity              1892

     The doctrine of charity, which is the doctrine of life, was doctrine itself in the ancient churches.- H. D. 9.
Notes and Reviews 1892

Notes and Reviews              1892

     IN A Brief Review of "Succession in the Ministry," etc., a pamphlet of sixty-two pages, largely reprinted from the periodical, The New Christianity, Mr. Barrett repeats his well-known views antagonistic to the distinctive establishment of the New Church.



     THE twentieth annual issue of the English New Church Almanac and Year-Book is compiled by Mr. James Speirs after the usual fashion. It contains selections from the Writings and from Swedenborgian authors. The woodcut on the title-page is apparently intended as a likeness of Swedenborg.



     THE New Church Educational Institute, of London, England, has published what appears to be the first of a series of pamphlets on "New Church Issues." The first one, containing 57 pages, written by the Rev. R. L. Tafel, A. M., Ph. D., is entitled The Writings and their Relation to the Word. It combats the teaching that the Writings are the Divine Human on the one hand, and the exaltation of the literal sense above the Doctrines on the other, and claims to present the "golden mean" between these two alleged extremes.



     Power and Force, Spiritual and Natural, is the title of a readable contribution to New Church Science, by James Boddely Keene, whose name is familiar to the readers of British New Church journals. The sub-title of this ninety-four page book indicates its general contents: it treats of the "discreted differences, mutual interrelation and specific atmospheres" of power and force. It is a contribution to New Church Science, in the sense of an attempt to present anew the teachings of Swedenborg's scientific and theological works on the subjects involved. The publisher is T. Fisher Unwin, Paternoster Square, London.



     THE increasing number, young and old, within the Church, who are taking an interest in Hebrew and learning this sacred language on account of its power to conjoin with Heaven, will greet the January issue of the Concordance (Part 47) with peculiar satisfaction, as it will enable them to make more or less exhaustive researches in the Writings concerning Hebrew, and supplement the articles that have been appearing in these columns during the past year.
     The welcome announcement is made on the cover of the Concordance, that "from the present time the monthly issue will be resumed."



- THE following memoranda were dictated by the Rev. N. C. Burnham in the latter years of his life:

     "Put on record so that those following may see, that there should be fac-similes of the Summaria Expositia which was bought by Mr. Spiers in London. Let them be exactly like that as left by Swedenborg as to size, shape, and color. If photograph will answer, very well; if not, they should be of wood, papier-mache, metal, or other material. These should be distributed among New Church Public Libraries, and obtainable by individuals, that they may be seen and handled in all coming time.
     "By the above, the truth that the Writings are the Advent of the LORD will be more deeply realized."
     July 31st, 1887.

     "Those who are being educated for the Ministry should read the scientific works of Swedenborg in the order in which they were written. The same as to the theological works.
     "The scientific works should be read before an exhaustive or critical study of the theological writings-the former from childhood to twenty-five, thirty, or thirty-five years of age, the latter, later.
     "This, however, does not preclude a general reading of the Writings during the scientific study."
     1890.

25






     THAT materialism is inculcated not only in elaborate works of science, but in the more elementary books, is conclusively proved in the January issue of the Monthly by quotations from school and college text-books, even of suet as-profess to oppose materialism. As "the whole of modern thought is permeated by the naturalistic sphere of a vastated Church," the Monthly warns its readers against sending their children to any schools but those of the New Church. This presentation, in "Notes and Comments," of the science meted out in the schools of the present day is supplemented in the same issue by the second annual opening address of the Head-master of the Academy School in London, where the importance of regarding ends in education is demonstrated from the Doctrines, and the worldly ends of the modern schools are contrasted with the ends of the Academy in its schools; and the co-operation of parents is requested to attain these ends. The essay on "The Punishment of the Hells" deserves especial mention. The theological tutor to the London "New Church College" makes an ineffectual and absurd attempt to shield that institution from the charge of devoting more attention to the acquisition of modern science than to that of New Church theology. Church news concerning Street and Camberwell and Bath close this issue of the Monthly.
doctrine of charity 1892

doctrine of charity              1892

     The doctrine of charity conjoined all the ancient churches, and thus of many made one.- H. D. 9.
BIBLIOGRAPHY OF CONJUGIAL LOVE 1892

BIBLIOGRAPHY OF CONJUGIAL LOVE              1892

     During the years 1767 and 1768 Swedenborg seems to have been chiefly occupied with the preparation of a work on conjugial love. Having brought the work on The Apocalypse Revealed to a close by April 1766, it appears that he was next directed to more particular studies on conjugial love, as if in continuation of the Internal Sense, contained in the last chapters of the Apocalypse, where the Marriage of the LORD in His Divine Human with His New Church is treated of.
     The first notice that occurs of a contemplated work on conjugial love is found in n. 434 of The Apocalypse Revealed, where it is stated:
     "In the Word by 'man' is signified the understanding of truth, and by 'woman' the affection of truth, because man is born understanding, and woman affection, concerning which, in Angelic Wisdom concerning Marriage."
     The next notice of this work occurs in a letter from Swedenborg to Dr. Beyer, dated, Stockholm, February 1767, in which he, in answer to a question about the treatise on Infinite, Omnipotence, and Omnipresence, promised in the preface to the Doctrines of the LORD, states:

     "There are many things on these subjects interspersed throughout the Angelic Wisdom concerning the Divine Providence also in the Angelic Wisdom concerning the Divine Love and Wisdom . . . these subjects will be further treated of in the Arcana of Angelic Wisdom concerning Conjugial Love" (Doc. II, p. 261).

     What work on conjugial love is this thus designated by Swedenborg? Is it the work now in the possession of the Church, or is it the "missing treatise," of which two indexes have been preserved?
     There can be no doubt of the fact that Swedenborg wrote a work on Marriage, antecedent to the published work on Conjugial Love. We have two indexes, showing that the work to which they refer contains above two thousand numbered paragraphs. To most of the references in these indexes there may, indeed, be found corresponding passages in Conjugial Love, but, on the other hand, there are references to which no corresponding passages can be found in the latter work, and it is certain that the work on Marriage in many instances has several articles where only one short article can be found in Conjugial Love. This latter work is, curiously enough, referred to in a special manner, on page 20 of the photolithograph of the Indexes to the work on Marriage.
     The conclusion seems, therefore, reasonable, that the printed work is a more summarized presentation of the contents of the prior work, similarly as The Apocalypse Revealed seems to be a summarized presentation of the contents of The Apocalypse Explained.
     This seems to be confirmed by various statements in Conjugial Love, where reasons are adduced for not treating subjects more particularly, in order not to "render this work so bulky as to tire the reader" (C. L. 209, see, also, n. 305, 484).
     In May, 1768, Swedenborg left Sweden for Holland, probably taking with him the manuscript of the work which in the summer of the same year he published in Amsterdam under the title, Delitae Sapienticae de Amore Conjugiali; post quas sequuntur voluptates insaniae de Amore Scortatorio. For the first time in his work of publishing the Doctrines of the New Church through the press, he affixed to the title-page, "Ab Emanuele Swedenborg, Sueco." On the last page of the book he published at the same time a list of "Theological Books hitherto edited by me," and the hitherto anonymous writer and publisher of the New Doctrines was thereby I made known to the world. One of the immediate consequences of this important step was that other men, such as the Doctors Beyer and Rosen, now began to avow publicly their reception of the Heavenly Doctrines. This was the first outward sign of the beginning establishment of the New Church in this world. The dragonistic persecutions against the New Church began at this time also, and it is a significant fact that the first Book of the Writings against which the attacks of Hell were directed was the work on Conjugial Love, fifty copies of which were confiscated at the custom house at Norrkoping, in Sweden, through the malignant intrigues of a Lutheran Bishop, Dr. Filenius, Swedenborg's kinsman and bitterest enemy. Since that time Conjugial Love has continued an object of hatred and attacks from the hells, directed both from without and from within the nominal New Church, the Dragon in the World of Spirits well knowing that the New Church can be established only in the degree that Conjugial Love, the foundation love of Heaven and the Church, is restored to the earth.

     LATIN REPRINTS.

     A NEW Latin edition was published in Tübingen in the year 1841, by Mr. Ludwig Hofaker, who was also the editor. There has been a vague impression in the Church that Dr. Immanuel Tafel was in some way connected with the editing of this reprint, but it is due to his memory to correct this misapprehension. He had nothing whatever to do with this edition, or, indeed, with Mr. Hofaker himself, who at this time had become immersed in spiritism, which finally drew him altogether away from the Church. At the end of this edition the publisher appended a catalogue of Libri Novae Domini Ecelesiae, which, beside the Writings of the New Church, contains the advertisement of the books of a spiritistic medium by the name of Johannes Tennhardt. The edition itself is, indeed, not to be trusted, for it is carelessly executed, and shows a disposition in the editor to tamper with the original. Dr. Samuel H. Worcester, in The New Jerusalem Magazine for 1860, p. 511-516, published a long list of errors occurring in this edition.

26



     The third Latin edition, in every respect superior to the second, was published at New York in the year 1890, under the careful editorship of Dr. Worcester. A review of this edition appeared in the New Church Life for 1890, p. 73, to which the reader is referred.

     SWEDISH EDITIONS.

     Tan first translation of Conjugial Love into any language seems to have been into the SWEDISH. In the History of Swedenborgianism in Sweden during the last century, by Professor Sundelin, of Upsala, the author quotes from a letter by Dr. Lamberg, Bishop of Gottenburg, dated Stockholm, November, 1769, and addressed to the Dean Ekebom, of the same city, who conducted the persecution then begun against Dr. Beyer and Dr. Rosen. In this letter the Bishop states that, while attending the Diet in Stockholm, he had

"Received letters from Gottenburg respecting many offensive things which have lately occurred there, as that many have commenced to preach, dream, prophecy, run about visiting in the houses, and trying to make proselytes. A number of copies of Swedenborg's book, De Amore Conjugiali, are said to have been translated into Swedish in Gottenburg, and are intended to be printed" (p. 77).

     A letter of Dr. Beyer to C. F. Nordenskold, dated March, 1776, is quoted in Dr. Kahl's Nya Kyrkan och dess Inflytetse (part 3, p. 14), from which it seems that the Bishop's fears were anticipatory. Dr. Beyer here states that "if other work does not prevent it, and if God is willing, I intend to translate the book De Amore Conjugiali et Sortatorio, one of the most difficult to render into Swedish."
     The Academy of the New Church has lately come into possession of a manuscript translation of Conjugial Love into Swedish, which at one time belonged to the library of Dr. Kahl, and which is evidently a copy of Dr. Beyer's translation. Another manuscript copy, dating from the same period, is preserved in the Forbes collection in No. 20, Cooper Union Institute, in New York City. This translation was never printed.
     In the year 1787 a small collection of extracts on conjugial love was printed in Stockholm as part of the second number of Samlingar for Philantroper, a serial edited by Mr. C. F. Nordenskold and published at the expense of "The Exegetic Philanthropic Society," then flourishing in Sweden. The treatise was also printed in a separate form, and bears this interesting title: "A Sketch of the Delights of Conjugial Love. Translated from the author's autograph manuscript."
     WHAT MANUSCRIPT WAS THIS? Was it the manuscript of the printed work on Conjugial Lore, or of "the missing" work? Both manuscripts are at present "missing." The translator was, perhaps, August Nordenskold, who at this period had a number of Swedenborg's MSS. in his possession.
     The work on Conjugial Love as a whole, was not printed in the Swedish until 1852, when the heirs of Carl Deleen published at Stockholm a translation made by him just before his death. This edition is almost unreadable, owing to the many printer's errors occurring in it, that arose from the misunderstanding of the translator's abbreviations in the manuscript, which had not been prepared for the press.
     The third Swedish Translation began to be published at Stockholm, in the year 1883, at the expense of "Nya Kyrkans Bekannare," then the general New Church Society in Sweden. The translation is the work of the Rev. C. J. N. Manby, and is, without doubt, the most faithful and scholarly rendering of Conjugial Love that has as yet been printed in any language. Unfortunately, only 151 numbers have as yet been printed of this translation, owing to the lack of funds and interest among the Newchurchmen in Sweden.

     FRENCH EDITIONS.

     THE FIRST published translation of Conjugial Love or part of it, into any language, is a compilation of extracts, translated into the French by a "M. de Brumore," and entitled "Traite Curieux des Charms de l'Amour Conjugal, onvrage d'Emanuel Swedenborg," published at "Berlin and Basel" in the year 1784. It is a small book of 206 pages, and is furnished with a dedicatory Preface, addressed "A Son Altesse Royale Monseigneur le Prince Henri de Prusse, Frere du Roi."
     The first complete translation into French was made by M. J. P. Moat, Librarian at Versailles. It was published in Paris, in the year 1824, at the expense of Mr. Charles A. Tulk, of London.
     The SECOND French translation was published at St. Amand in the year 1855. It was the work of N. Le Boys des Guays, who also enriched the edition with a valuable index, which was afterward translated into English. As was his custom, he appended a list of the typographical errors occurring in the original Latin edition.

     ENGLISH EDITIONS.

     The FIRST English translation of Conjugial Love was published in the year 1790, as an appendix to The New Jerusalem Magazine, the first New Church journal in the English language, edited during that year by members of "The London Universal Society for Promotion of the New Church." The translation appears to have been from the pen of the Rev. J. Clowes, appeared in monthly installments of sixteen pages, which were afterward collected into a separate volume with a title-page and a preface of its own. Owing to the discontinuance of the Magazine, only 98 pages, containing 54 numbers of the work, were published.
     This edition possesses added interest from the fact that it is furnished with three full-page illustrations, representing scenes from the Memorable Relations in Conjugial Love. The first illustration represents the wise from the various kingdoms of Europe, assembled to discuss the origin of conjugial love. In their midst stands the angel, awarding "the mitre to the African" (n. 114.) The two other illustrations represent Swedenborg conversing with the seven wives in the garden of roses (C. L. 293, 294). Though not possessing great artistic merits, the pictures show much spirituality of conception, and a laudable desire to bring the reality of a truly human life after death more vividly before the reader.

     The NEXT English edition of Conjugial Love, and the first complete one, was, according to Dr. R. L. Tafel (Doc. II, p. 1006), published at Manchester in the year 1792. The translation was the work of the Rev. John Clowes, and the expenses for the publication were defrayed by the Manchester Printing Society. We have not seen a copy of this edition, but Mr. Hindmarsh, in the appendix to his Rise and Progress of the New Church, states that the first English edition of Conjugial Love was published at Manchester in the year 1794. This, it would seem, is a mistake, as he himself, in the same year, published in London a beautiful quarto edition of this work.
     This edition contains, first, some "Preliminary Observations" by the Translator, apologizing for the introduction of the term "conjugial" into the English language; further, a "Glossary," explaining the meaning of certain unusual terms occurring in the work, and, finally, a lengthy Preface of an explanatory and unnecessarily apologetic character.

27



     In the year 1811, the Manchester Printing Society issued an edition of the same translation in two octavo volumes.
     The same Society, in the year 1814, published the Memorable Relation contained in the first twenty-six numbers, in a separate form, under the title, The Joys of Heaven.
     In the year 1828 a compilation containing 191 pages of extracts from Conjugial Love was published at Edinburgh, under the title, A Brief View of the Heavenly Doctrine Concerning Marriage.
     No complete edition of Conjugial Love appeared in England after the year 1811 until the year 1840, when the Swedenborg Society finally issued a reprint of Mr. Clowes's translation, at a time when many bitter attacks were being made by the Old Church upon the Doctrines contained in that Work.
     The Swedenborg Society subsequently issued editions of Conjugial Love as follows: In the year 1841, "a new edition revised;" in 1854, an edition revised by Mr. Butler, afterward the Secretary of the Swedenborg Society; in 1855, another edition, in which the reviser took the astounding liberty of changing the title of the Work from "The Delights of Wisdom concerning Conjugial Love, after which follow the pleasures of Insanity concerning Scortatory Love," to "Conjugial Love and its Chaste Delights, Also Adulterous Love and its Sinful Pleasures." This title has been affixed to all subsequent English editions until the new translation appeared in the past year. The Swedenborg Society continued to "revise" and tinker with the translation of Mr. Clowes, without materially improving it, and issued "new and revised" editions in the years 1857 (with an index), 1862, and 1876. For particulars concerning the new translation of Conjugial Love, by Mr. A. H. Searle, which was published last year by the Swedenborg Society, see New Church Life for November, 1801, p. 209.

     AMERICAN EDITIONS.

     The FIRST American edition of Conjugial Love was a reprint of Clowes's translation, and was published at Philadelphia in the year 1796, by Mr. Francis Bailey, an early and very active receiver of the Heavenly Doctrines in this country. Mr. Bailey was a printer by profession, and published at his own expense also The True Christian Religion, the Brief Exposition, and the Doctrine of the LORD. He distributed a number of all these works to all the cities and principal towns in the Union. (Newchurchman, Vol. I, p. 539.)
     A NEW TRANSLATION into the English appeared in Boston in the year 1833. The previous translations of the Writings having in many respects been found unsatisfactory, a club of New Church scholars was formed at this period in Boston for the purpose of translating the Writings anew. Conjugial Love was one of the first works that this Society began to translate, but it was afterward given exclusively into the hand of the Rev. Warren Goddard, Sr., and was published at the expense of Mr. T. H. Carter, of Boston, a man whose exertions in behalf of the publication of the Writings are probably without a parallel in the history of the Church.
     Until the appearance of Mr. Searle's translation, in the year 1891, Mr. Goddard's translation has, beyond question, been the very best rendering of Conjugial Love into English, both as regards faithfulness to the original and elegance of style.
     The edition was stereotyped, and was subsequently issued a number of times, as in the years 1840, 1843, and 1849.
     The plates were afterward sold to the General Convention, which issued an edition at New York in the year 1860, and again in the year 1867. This edition was enriched with a copious index, translated from the French Index compiled by M. Le Boys des Guays.
     Another edition was published from the same plates in New York in the year 1872, by the New Church Board of Publication.
     Since that time the plates of this excellent translation have been lying unused, to the discredit of Convention's Board of Publication, who in the meantime have permitted the imperfect and vastly inferior translation of the English edition of 1855 to take its place.
     That edition was first reprinted in America, in the year 1857, by the then newly-formed American Swedenborg Printing and Publishing Society, in New York City. It is, indeed, surprising that the work on Conjugial Love was chosen for publication at that time when the much "Boston Edition" was yet in the market. The "New York Edition," with its wrong title, its apologetic preface, and its defective translation, was stereotyped, and new editions have been republished from the plates in the years 1871, 1882, and 1885, perhaps also in other years, and is still published by the New York Society, but of late years the objectionable preface was omitted.

     GERMAN EDITIONS.

     The FIRST German edition of Conjugial Love was translated by Dr. Immanuel Tafel, and published at Tübingen in the year 1845. This edition, however, ends with n. 233. The continuation of the work was not published until the year 1872, when a second volume was issued at Basel.
     A SECOND edition of the first volume was published the following year at Stuttgart.
     The work was finally revised by Mr. Mittnacht and published as a whole, in one volume, at Stuttgart, in the year 1881, by the "Deutscher Swedenborg Verein."
In Heaven is wisdom 1892

In Heaven is wisdom              1892

     In Heaven is wisdom, because there they are in good.- H. D. 9.
TYPICAL BOOK 1892

TYPICAL BOOK              1892

HOLY NAMES: As Interpretations of the story of the Manger and the Cross. By the Rev. Julian K. Smyth, author of "Footprints of the Saviour." Boston: Roberts Brothers. 1891.

     MR. SMYTH'S new book follows the same method of treatment as its companion volume, Footprints of the Saviour, the first edition of which appeared in the year 1886. The "Holy Names" referred to in the title are those that occur in the prophecy concerning the coming I of the LORD, in the ninth chapter of Isaiah: "Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace."
     The theme of the opening chapter is the prophecy in general; after which follow five chapters, one on each of the appellations. In view of the author's expressed I conviction that the names, as well as the order in which they are given, are not accidental, the pity is the greater that he did not quote and expound them as they were actually written by Divine inspiration, in the original text, where the names and their order are, "Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace," thus adding a distinctive quality, which is considered but subordinately and cursorily in the volume before us.

28



     In an Appendix the author treats of "The story of the virgin-birth-its authenticity;" "the law of creation as applied to the miraculous conception;" the person of the Son of Man in the light of His own testimony;" "a venerable and remarkable witness" (i. e., Isaiah); "the simplicity of the gospel records, and the miraculous element;" "the story of the redemption."
     Mr. Smyth's books are probably the most successful productions of the theory of Church propaganda, generally held by members of the General Convention and others. They are written, if not in the most luminous, yet in an easy, smooth, finished, devout, and winning style, and their publication is faultless. The first book was favorably received by the Old Church: indisputable proof of its effectiveness in reaching the author's immediate object. But will his main purpose, that of leading men "to think of the LORD'S inward presence as a most sacred reality, and a never-failing means of support and comfort," be equally attained?
     The LORD can be present only in His own with man, in the truths and goods of his Divine Word. And these truths-and goods cannot be implanted before falses are rejected. The author, however, refrains from uncovering the prevailing falses of the modern Church, devoting a mere reference or two to the trinity of Divine persons, but he endeavors without this to insinuate general truths and goods of the New Church.
     Unquestionably, the task of weeding a garden is less pleasant than that of seeding it, but the unpleasant work needs to be done nevertheless. To sow seed at random ever preoccupied ground may result in the springing up of scattered flowers, but despite their presence, the weeds will continue rank and spreading, will cause their influence to be felt by the new-comers, and eventually choke them out of existence.
     And something of this is evidenced by the book itself, where the effort to suppress the LORD'S judgment on the Old Church and its faith, while instilling some of the truths of the New Church, obscures and well-nigh obliterates the truths concerning the inspiration of the Word, and of the Divinity of the LORD. For, what conception of the Holy Spirit's dictate to the writers of the Scriptures is conveyed by the gratuitous statement,

     ". . . The Virgin mother, from whose lips I doubt not we have all those tender narratives of the birth and early days," etc.?

      And does faith in the sole Divinity of the LORD JESUS CHRIST, and does the conviction of the absolve necessity of the acknowledgment of it in the Christian world, ultimate itself in words like these:

     "And somehow this hope comes: although many may not acknowledge with their lips the Divinity of the LORD; although they may not in their thought rationally perceive it, still to nearly every man or woman, who at heart is trying to lead the Christian life, the Saviour is inwardly cherished as the Wonderful; the fullest, the most perfect embodiment of the divine life among men. Call Him a man among men; and yet there is no Christian but would deem it a sacrilege to claim equality with Jesus of Nazareth. Something here that is different; that never seems to lose its perfect height; something that men keep coming back to with new questions, with fresh explanations; something that affords a view of the Divine Life as it can `be seen nowhere else; something that keeps drawing out the deepest confidences of the human heart."

     In his ignoring of the LORD'S Second Coming, the author but continues in the course upon which he enters in his first book; and as in that, so also in the present volume, for this grievous error, he makes a half-hearted apology in the form of a foot-note in the Appendix:

     "For some, the remark will appear unnecessary, but the author desires to state that the doctrine of the Son of Man which he has tried to set forth in these pages is stated in its fullness in the theological works of Swedenborg, to whom the entire Scriptures were a revelation of the Divinity of the LORD JESUS CHRIST."

     The book draws its lessons mainly from the literal sense of the Word, although, as here indicated, it depends upon the Doctrines of the New Church for a general description of the conception, birth and glorification of the LORD'S Human. But although this is incorporated into the book, and much is said of the LORD'S Presence with men, there is not one word which would lead the reader to believe that His Presence is due to His Second Coming, rendered necessary by the alienation from Him of the Church instituted at His First Coming.
     This is no longer a matter for surprise. It is in accord with the prevailing state of the New Church at the present day. And its trend is sufficiently illustrated on pages 90 and 91 of the book, where, referring to the doctrine concerning the assumption of the human, which is not and cannot be from any other source than the Divinely inspired Doctrines of the New Jerusalem, the author says:

     "In the two preceding chapters we have tried to show with some degree of particularity some things which might be of help, not in proving His Divinity, but enabling us to see, if possible, how the LORD could and did assume a human nature; how it was a perfect instrument by which the Divine Love and Wisdom would come down and become established in all the successive planes of angelic and human life; and how, because of such a coming, God is immediately and savingly near to all men. This much as an aid to clearer thinking have we tried to do. But far more desirous should we be to learn some of the spiritual results of this presence; to know something about this influence, this power that we associate with the LORD."

     What does this mean, but that the religious experiences of men are of more importance than the heavenly arcana revealed in the Doctrines of the New Jerusalem?
     Is it not evident that despite the beautiful, pious, and alluring style, despite the copious references to the LORD'S Divine qualities, represented by the "holy names," the Son of Man, as now appearing, "hath not where to lay His head"?
Wisdom 1892

Wisdom              1892

     Wisdom comes from nothing else but from Heaven-that is, through Heaven from the LORD.- H. D. 9.
Title Unspecified 1892

Title Unspecified              1892

     The General Church.



     Address all communications for the department of the General Church of the Advent of the LORD, to the Secretary, the Rev. Leonard G. Jordan, 2536 Continental Ave., Philadelphia, Pa.
MUSIC IN THE CHURCH 1892

MUSIC IN THE CHURCH       O. BLACKMAN       1892

     THE attention of the Church is called to the letter of Mr. O. Blackman given below. It is from one well known to the Church, and a much larger public, for his earnest and useful work in musical affairs. It was called out by the effort of the Academy in Philadelphia to form an orchestra, the main idea of which, by the way, is not so much present use in divine worship, or even giving of concerts for pleasure, as to afford an ultimate for heavenly influx, at the same time agreeable to the natural man and disciplinary in a high degree.
     As in all other departments of human effort, the LORD in His Second Coming has given teachings which must make our music new.

29


The Church is just beginning and we must go to the Revelation for the Church in order to learn the true principles of music. So doing there will arise those who will compose and execute music expressive of genuine affections of good and truth.
     Meantime we must avail ourselves of what the world affords and make as judicious selections as possible from it. In this the law of Charity will guide us, and the first of that is to shun what is evil. How shall we more readily discover the evil than by developing and employing our musical ability in consociation with fellow-churchmen?
     Much of the music over which the world raves will eventually be found worthless for any use by the man of the Church, and because it is expressive of affections of evil and the false rather than of good and truth. The Newchurchman who has found it necessary to reject so many of the hymn tunes more or less popular will readily confirm this truth from his own experience. Some who have lately become accustomed to certain music specially adapted to singing the Word in the Hebrew will find still further confirmation of it.
     The adoption of Mr. Blackman's suggestions will enable us to take a decided step forward in preparing for the music of the New Church, the true "music of the future."

MR. R. M. GLENN:
     DEAR BROTHER:-It's delightful to contemplate the fact that you are organizing your musical talent into an instrumental music choir. The sphere of it reaches us and helps us to insure our own permanence.
     You know, probably, of the movement in the world concerning the lowering of the pitch of musical instruments. You know the fact that since the time of Bach and Handel the pitch of instruments has been raised about one-half step. Not only has it been raised, but it has been raised differently in different places.
     A great want of unity, you see, has been the result.
     The best musical ears have been upset, the memory of tone as acquired in childhood has been disturbed, etc., etc.
     Now the association of piano makers in and around New York have adopted a lower pitch, and the one used by the best orchestras in the world, and by the four most prominent ones in America, viz.: Thomas, Boston, Seventh Regiment, New York, and one other, the name of which I do not recall.
     I have brought the matter before our orchestra, and while we have not actually adopted it, we think it the right thing to do.
     The strings are all right. The wood wind and the brass wind are the trouble.
     It will take some time to bring it around, but, while we are new, and have few of these instruments, we think it the best time to adjust the matter.
     In our efforts, you see, we are making arrangements for the universal "General Church of the Advent of the LORD."
     The general meeting, and most general meetings, will find uses for our orchestra. Let us now make provision for the combining of the particular orchestras into the general.
     There will soon be plenty of instruments of all kinds in the market, and these we can buy as well as any other.
     It will be found that on trying to combine even those we already have, it will be next to impossible to do it. Your flutes may not be tuned alike, and still the cornet may be off.
     I speak of these things to bring to your attention the desirability of studying the matter carefully, and see what is best to do.
     As soon as we find instruments made to the right pitch we propose to get them.
     The standard adopted is 435 vibrations to the tone A.
     The General Church ought to be instructed in some way, so they would make no purchases of any musical instruments, pianos, organs, or wind instruments except such as are tuned to this new standard. In this way the singing and playing would be uniform.
     Isolated Newchurchmen playing wind instruments, visiting others, could at once, with no difficulty, join the orchestra, etc., etc. The advantages will more and more appear as the years go on.
     I have sent for a standard fork, and am getting information concerning the various wind instruments, and as fast as I get it I will send it to you. You have, probably, like facilities in your city.
     I feel so strongly the desirability of our taking hold of this matter now at the beginning of our work, and this is my excuse for writing so much at length.
     I feel as though we need to keep close together in this new movement, as the Priesthood does in other Church work. In fact, ours is the Priest's work, delegated to us to lend in.
     Yours in the LORD'S New Church,
          O. BLACKMAN.
     CHICAGO, ILL., January 3d, 1892=122.
ancients instructed 1892

ancients instructed              1892

     The ancients instructed one another in the truths of faith, which was among their works of charity.- H. D. 9.
ADVENT CHURCH 1892

ADVENT CHURCH              1892

     AT the annual meeting of the Advent Church in Philadelphia, it was decided to discontinue the worship for the present, as the members attend the public services of the Academy. The pastor of the Advent Church, the Rev. L. G. Jordan, is now engaged in general work of the General Church of the Advent of the LORD.
ancients were not indignant 1892

ancients were not indignant              1892

     The ancients were not indignant if one did not agree to the opinion of another, knowing that every one receives as much of truth as he is in good.- H. D. 9.
IMMANUEL CHURCH 1892

IMMANUEL CHURCH       A. E. N       1892

     Customs and precedents seem to be of much more consequence now than they were a few years ago, for customs have now been established upon principles drawn from doctrine, and, that being their source, they have come to stay.
     The custom at Christmas of making the Church celebration of more importance than the family celebration was perhaps more marked this year- than last year. As also was the custom of bringing offerings to the Church, as the wise men did representively at the LORD'S nativity.

     THE custom of all meeting together on New Year's eve was also observed. The meeting this year took place in the school-room in the rear of the Church. The large waxed floor looked so very inviting that the temptation could not be resisted, consequently the last few hours of the old year were passed with dancing and singing. The orchestra entertained the company with a short programme consisting of the favorite numbers from its two previous public rehearsals.

30



     Shortly before twelve o'clock punch was passed around and, after a toast to the Church, Pastor Pendleton made a few remarks. In substance he said: We are here tonight celebrating the passing away of an old year and the advent of a new one, and it is fitting that at this time we should give thanks to the LORD for His manifold mercies to us during the past year, for His mercies have been manifold, and even the trials that we have undergone are of His mercy. Knowing this we can confidently look to the coming year, not knowing what His Providence will bring to us, not even caring to know, for we trust in Him. This state of mind will bring us happiness and peace of mind and this alone; for the highest angels do not know the future, nor do they desire to know it, for they trust implicitly in the LORD, and are happy in so trusting. Thus it should be with us; not being given to know the future, or to see the Divine Providence in the face, we should not be concerned about it, but we are given to see it in the back-that is, in the past, and in looking over the past year we see it, at least in a general way, and what we see convinces us that the LORD is with us, and this is an assurance that He will be with us in the future. This is all that we need to know, for with this the case, all will go well with us.
     At twelve o'clock all united in the LORD'S Prayer. Afterward the festivities were resumed. As we were now entering the year 1892 some one proposed a toast to Christopher Columbus, this being the 400th year since he discovered America.

     A CUSTOM was inaugurated about four years ago, by the young men of the Immanuel Church, to present each young man, on the day that he becomes of age with a set of the Writings, as a gift from his companions. Since that time eight young men have received such presents. The last presentation was made on January 7th of this year.

     WE are anticipating with pleasure the return of Mr. and Mrs. W. H. Junge and family, who intend soon to make their home in Chicago again.

     THE fact that when a newcomer is announced nowadays the first question asked about him is, "What instrument does he play?" will perhaps go to show that the interest in the orchestra is still unabated.
     CHICAGO, Jan. 18th, 1892.     A. E. N.
They who are in the good of love and charity 1892

They who are in the good of love and charity              1892

     They who are in the good of love and charity are, as to their internal man, in Heaven.- H. D. 9.
Communicated 1892

Communicated              1892

Responsibility for the views expressed in this Department rests with the writers.
FROM DENVER, COLORADO 1892

FROM DENVER, COLORADO       Gno. W. TYLER       1892

     THE Denver Society of the Advent (the Rev. Richard de Charms, Pastor) ultimated, in Divine worship, its idea of the LORD'S Holy Word, on the LORD'S Day, December 7th, 1891.
     The lesson from the Word consisted in reading, both from the spirit (D. P. 172), and from the letter (John i, 1-14) of the Word.
     After delivering a discourse upon the LORD'S words in John vi, 63: "It is the spirit that quickeneth, the flesh profiteth nothing, the words that I speak unto you I they are spirit and they are life," our pastor proceeded as follows:

     "And now, in order to give ultimate expression to this, our rational conviction and firmly assured faith, I now take this book containing The Universal Theology of the New Church, in the original language, as a representative of the whole body of revealed doctrine contained in the books written by the LORD through his chosen human instrument, and place it in the sacred Repository of our place of worship, that it may appear there to us as His Holy Word in its spiritual form, and put it back of and above the letter of the Word, as it reposes there, to express the idea that these Writings, as the spiritual sense, are within and above the letter, as the soul is within and above the body. I open it there to indicate that in this sense the letter of the Word is opened, and shines in its glory and beauty, and that without this sense the letter for the most part must remain closed. I also place it upon the altar in a similar position, to represent the presence of the LORD, in our worship, in the spirit as well as the letter of His Holy Word.
     "May the LORD help us all to see, as we meet from LORD'S day to LORD'S day, in holy external worship, in this ultimation of His Word, the representative before our external sight, of His Word in its fulless and complete form.- AMEN,"

     This event was celebrated in the evening in the way of a social supper, with wine, for the purpose of confirming in ultimates the states of affection aroused in the morning for the LORD and His Word.
     The first toast was to the LORD'S New Church. After drinking this, all repeated the Latin verse, "Vivat Nova Ecclesia," etc.
     The second toast was drunk to an orderly New Church Society.
     The speakers in responding to this toast dwelt on the use of adopting orderly forms of action in the Society, using, by way of illustration, the use and propriety of a priest wearing garments suitable to the office during the performance of the duties of the LORD'S office, so that the idea of the person may be removed as far as possible; and also the use of adopting in divine worship a form of making our offering to the LORD that will most perfectly help us to keep all other things out, except that it is an offering to the LORD in recognition of the benefits received from the LORD through His office, the priesthood, and that this office may be sustained so that benefits may be extended to others as well as ourselves.
     After drinking a toast to the Ladies' Aid Society, in recognition of the use they are performing to the Society, and to the absent friends, a joyful and useful meeting was closed.
     Gno. W. TYLER.
     1033 ELEVENTH Sv., DENVER, COL.

Title Unspecified 1892

Title Unspecified              1892

H. D. 9     They who are in the good of love and Charity are, as to the internal man, in an angelic society which is in similar good.- H. D. 9.
IN THE DAYS OF THE CONSUMMATED CHURCH 1892

IN THE DAYS OF THE CONSUMMATED CHURCH       JAMES CALDWELL       1892

     THE Church of England has its "liberal" element also, and this is how it is rated by a thoughtful Bishop: Another great danger was the increasing dislike for all positive and distinct statements of doctrine. . . . In each case let them note one common symptom, a morbid unreasoning desire to have the fruits of Christianity without its roots, to have Christian morality without Christian doctrine. If they examined the talk in private life they found it said that an earnest man must be a good man and could not be in the wrong whatever he taught.

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They disliked "doctrine," and would not make up their minds as to what was truth. All such talkers made a regular idol of "earnestness." Such a state of things Created, fostered, and kept up an immense amount of instability in religion. It produced what he must venture to call a "jelly-fish Christianity" in the land; that was a Christianity without bone or muscle or power. They had jelly-fish clergymen who seemed not to have a single bone in their body of divinity. They belonged to no "school." They were so afraid of" extreme views that they had no views at all. They had thousands of jelly-fish sermons preached, sermons without an edge or a point or a corner, smooth as billiard balls, awakening no sinner and edifying no saint.
     There is much to the same purport in the address. The Bishop concludes by admonishing his audience, a diocesan conference, to beware of the growing disposition to sacrifice dogma on the altar of so-called unity, and to give up sound doctrine for the sake of pence and cooperation. Of course peace was an excellent thing, but it might be bought too dearly.
     Such clear vision seems to be almost incompatible with a loyal adhesion to a dead system of doctrine. The faith of this bishop in the regenerative virtue of the doctrines of his Church, dead and powerless though we know these doctrines to be, is yet something to admire; and it makes one long to see a like simple faith manifested by the ministers of the pure, uncorrupted doctrines of the New Church which, if lived, would, it is equally certain, prove regenerative indeed.
     In these days of the consummation of the first Christian Church we see many tokens and proofs of this stupendous fact revealed by the LORD. Not the least significant sign is the popularizing of the pulpit. Instead of the priests-the natural governors (presumably in clearer spiritual light because, presumably, in particulars of doctrine) guiding the course of the church-they are controlled by the demands from the pew. If the priests were true priests-"good" shepherds and not hirelings-their supplies would meet the real demands of the people; and the people being rightly guided, would recognize the fact. But the priests are, as a rule, mere hirelings, caring nothing for the sheep. This is proved by the fact that they do not look exclusively to the Good Shepherd for the wherewithal to feed the sheep, and keep them at good pasture, but follow the sheep in their erratic wanderings and connive at their illicit nourishment with noxious herbs.
     Without doubt the subjects on which the Church should instruct the people, as such, are to be found in the Divine Word. Yet when such subject as, for example, The Fall of Babylon, or The Battle of Armageddon is announced to be preached upon, the cynics say that it would be more to the purpose If parsons would deal-with social problems and their solution. A murder takes place in a low neighborhood and a condition of terrible destitution and immorality is revealed. Cynics rush into print to say the Church is to blame. Defenders of the Church retort by detailing the number of prayer meetings, mothers' meetings, free meals, Bands of Hope, and other religious (!) agencies that are at work in the district affected.
     This kind of controversy is of common occurrence; and we might pass it by as being an inevitable result of the Church's death, were it not that a tendency to similarly set aside the Word and teach for doctrine the commandments of men is to be seen in the ministers of the "New Church." Ministers of this Church turning from the teachings of our LORD and MASTER and listening to the specious outpourings of labor leaders and such like, fancy that in vex populi they hear Vox Dei. There is a demand for a non eternal hell; the demand must be met. What if the LORD says hell is eternal? He didn't mean it; He is so good He couldn't possibly mean it; ergo it is not so! Ministers fail to infill their spiritual subjects with the Divine- Human quality which alone can nourish and sustain the soul, and which alone can furnish the true solution of social problems. They fail to do this because they do not apply themselves to the Fountain of Life. Their sermons thus lack completeness and fullness. Both ministers and people recognize the fact. Something must be done. The people, uninstructed as to the kingdom of heaven, fall a ready prey to the socialistic theories which abound. Not inquiring as to the source or ultimate trend of these theories, but merely recognizing in them an apparent solution of the difficulties of life, they ask, Why don't the Church teach these beautiful theories for doctrine? Ministers eager to do anything that will interest and captivate the people, and being devoid of true solutions of social evils-unable because unwilling to learn of the LORD-rise to the bait and get caught! Alas for the New Church! To what purpose has the LORD come again if the multitudes, instead of following Him, want Him to follow them?     JAMES CALDWELL.
mind of those who are in the good of love and charity 1892

mind of those who are in the good of love and charity              1892

     The mind of those who are in the good of love and charity is elevated into the interiors, and consequently they have wisdom.- H. D. 9.
HEBREW VOWELS 1892

HEBREW VOWELS              1892

     "In the original Hebrew the vowels were not expressed, because they serve only for the sound" (Index. S. D. Minus. p, 46).
     "Because the vowels only serve for the sound, there are no vowels in the Hebrew language, as in other tongues, but they are expressed by characters adduced above and below" (S. D. 5620).
     "Since vowels do not belong to language, but to the elevation of its words, by the sound, to various affections according to the state of every one, therefore in the Hebrew language the vowels are not expressed, and they are also pronounced variously; hence the angels know the quality of a man as to affection and love" (H. H. 241).
     "I have been taught by the angels, that the Hebrew language is such, that only the sense of the letter ought to be attended to, not thus the letters, which was confirmed by many things, wherefore also, in the beginning it was written without points. When it thus was read without points, then the sense alone was attended to, and thence the accents of the vowels were formed" (S. D. 2414.)
     "The Hebrew tongue is such that it comprehends ideas, and the words are indeed such that there are many ideas in each word. This is manifest from many things, as that there were no vowels there, so that the sense of the letter might be known from the interior sense, but not the interior sense from the sense of the letter, which latter rather takes place when the vowels are adjoined. Wherefore, he who perceives the sense of the letter from the interior sense, does better perceive what is written in the Hebrew letter without vowels than with them" (S. D. 2631).
     "If any one reads the Word in the Hebrew without points, unless he follows the sense, he can never know which sense it is in it, especially in the prophetical parts; when vowels and similar things are adjoined, they drag the sense down to the letter" (S. D. 2414).

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NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892



NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:-MR. ALVIN NELSON, 363 West Superior Street, Chicago, Ill.
     MR. R. W. MEANS, JR., 21 Windsor Street, Allegheny, Pa.
CANADA: MR. RUDOLPH ROSCHMAN, Waterloo, Ontario.
     MR. B. CARSWELL, 20 Equity Chambers, Toronto, Ontario.
ENGLAND:-REV. R. J. TILSON, 2 Inglis Street, Camberwell, London, S. E.
     MR. G. A. MCQUEEN, Roman Reed, Colchester,
     MR. JAS. CALDWELL, 52 County Road, N., Liverpool.
Scotland:-MR. WM. ROBERTSON, 18 Carmichael Street, Gowan, Glasgow.

     PHILADELPHIA, FEBRUARY, 1892=122.

     CONTENTS.

     Editorial Notes, p. 17.- The Use of collateral Good, p. 18.- The Things in the LORD'S Divine Good Natural (Genesis xxxvi), p. 2t.-Rejection of Divine Truths, p. 21.- Another Letter from Mr. Smith, p. 22.- Christmas in the Pittsburgh School, p. 23.-News from Berlin, p. 24.
     Notes and Reviews, p. 24.-Bibliography of Conjugial Love, p. 25.- A Typical book, p. 27.
     The General Church.-Music in the Church, p. 25.-Uniform Pitch, p. 29.- The Advent Church, p. 3.- The Immanuel Church, p. 29.
     Communicated.-From Denver, Colorado, p. 30.-In the Days of the Consummated Church, p. 30.- The Hebrew Vowels, p. 31.
     News Gleanings, p. 32.-Births, Marriages, and Deaths, p. 32.
     AT HOME.

     Pennsylvania.-Bishop Benade, who has been sick with the grippe, is again about and has resumed his teaching in the Academy Schools.
     SWEDENBORG'S birthday on the 29th of January, was celebrated by a dinner by the Academy Schools, of Philadelphia.
     Ohio.- At the Christmas celebration in Toledo, a ship, seven feet in length, and laden with gifts and candy, was brought to view, to the surprise of the children. Several songs referring to ships were sung, after which Mr. F. W. Woodruff gave an instructive account of the spiritual meaning of a ship and its various parts.
     Massachusetts.- A SERIES of public Sunday evening services has been held at Abington. To make these lectures more attractive, an orchestra was formed by the members of the Society.
     A MINISTER of the Presbyterian Church, Mr. Abel Armstrong, from Canada, is at present preparing for the New Church Ministry, at the Cambridge Theological School. At the Christmas festival in Boston, some very appropriate tableaux were shown: One representing the shepherds at Bethlehem, another, the wise men from the East, and a rude interior with a manger and the LORD'S presence. The tableaux were severally shown with appropriate accompaniments in song. These representations were followed by the introduction of Santa Claus, Christmas tree, etc., which certainly contrasted with the more orderly first part of the celebration.
     Illinois.- An extensive missionary tour was made by the Rev. A. J. Bartels during the months of November and December of last year. Services were held in German in Chicago several times, and also in the suburbs, Maywood and Norwood Park.-In Aurora, about 40 miles southwest of Chicago, there are some twelve persons who are looking forward to the formation of a Society. Mr. Bartels also preached in Jacksonville and in Petersburgh.-In Springfield, five adults and two children were baptized, and the Holy Sacrament administered to eleven communicants. In this place a Sunday-school has since been established.-Isolated receivers were visited in Tuscola, Charlestown Paris, Marshall, Danville, Griggsville, and Hadley.-Four sermons were delivered to the Newbury Society, near Pittsfield, and the LORD'S Supper administered.- A German sermon was preached to the New Church people in Quincy, where it was decided to start a fund toward the erection of a house of worship.
     Tennessee.- THE Rev. James Power Smith, for many years New Church missionary in the mountainous region of this State, through whose labors the Crossville and Chattanooga Societies came into existence, passed into the spiritual world on December 31st.
     Canada.- THE last step has been taken by the General Church of Canada toward returning to the Canada Association, the understanding being that the Association wakes certain changes in its Constitution, proposed by the other body.
     Nova Scotia.- THE Rev. S. F. Dike gives an interesting account in the Messenger of his visit to this country during the past summer. There are a number of receivers living within a distance of about twelve miles-i. e., from Tatamaouche to Wentworth. At the latter place live several New-churchmen who are not yet organised. Dr. Dike thinks that there is a good field for the Church in that country, which he has visited periodically.

     ABROAD.

     Great Britain.- THE Rev. B. J. Tilson visited Street on Sunday, December 20th, and a service was held, attended by thirteen persons. On the same occasion he baptized an infant. On the following day he made a visit to Bath.     
     SUPPORT out of the Missionary Fund has not been granted the Rev. G. H. Lock, of Hull, on account of his relation to hypnotism, clairvoyance, and kindred subjects, they being considered gravely detrimental to the interests of the New Church.
     THE Rev. R. Goldsack, of Longton, preached for six weeks at Bradford.
     THE collection on Christmas Day in the Bluecoat Street Church was divided between the sufferers from the Russian famine and from the Japanese earthquake.
     THE Superintendent of Missions, Mr. B. Gunton, has visited Dalton, Brightlingsea, Lowestoft, and Derby, preaching in the last-mentioned place to about two hundred and fifty persons. Derby has a church building had a large number of members, but no minister.
     A RECEPTION was held December 21st, 1891, at Liverpool, to welcome the Rev. W. J. Adcock and wife. Mr. Adcock will take charge of the Rev. Isaiah Tansley's former Society.
Sacred Scripture 1892

Sacred Scripture              1892



     Vol. XII, No. 3.     PHILADELPHIA, MARCH, 1892=122. Whole No. 137.



     The Sacred Scripture or the Word is the Divine Truth Itself.- T. C. R. 189.
Title Unspecified 1892

Title Unspecified              1892

     A DISCUSSION of the question whether the Writings are the Word in its Internal Sense was carried on in the columns of New Church Messenger, for a brief period, and then closed, just at a time when the truth concerning it could have been more clearly and fully seen by the readers. A shrewd plan, but far from wise.
     In his "concluding words" on the discussion, the editor of the Messenger refers to and criticises the answer to Mr. Smith's letter on page 11 of New Church Life, in which was incorporated the testimony borne by the Writings themselves to their being "the verimost life" of the Word. After referring to the statements in the Doctrines, "But the arcana are so many, that volumes would not suffice to explain them, here only the fewest are stated, and such as can confirm that generation is here treated of, and that it proceeds from the external man to the internal" (A .C. 64), and "These are the things which the Word contains in this chapter, but they are few, which have been expounded" (A. C. 168), the editor exclaims:

     "How can that which is so meagre an exposition that Swedenborg declares that it contains only a few things of the internal sense, and which he speaks of as showing, not the whole internal sense, but what that sense treats of namely, regeneration, be declared to be the internal sense?"

     This "ad captandum" argument was answered years ago in Words for the New Church, and subsequently in these columns. No attempt has been made to reply to the answer, for so convincing is it to those who open their eyes, and keep them open, that those who do not wish to be convinced, simply keep their eyes closed, and ignore it. It is this:
     What Swedenborg says in the quotations from Arcana, n. 64 and 166, about the Internal Sense, which he wrote from the Holy Spirit, is exactly paralleled by what John says of the Literal Sense, which he also wrote from the Holy Spirit.
     As Swedenborg says:
     "But the arcana are so many, that volumes would not suffice to explain them,"
     So John says:
     "And there are also many other things which JESUS did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written."
     If, from Swedenborg's declaration, the Messenger concludes:
     "How can that which is so meagre an exposition. . . be declared to be the internal sense."
     Then it must consistently conclude from John's declaration:
     "How can that which is so meagre an exposition. . . be declared to be the Word of the LORD, and in its fullness, at that?"
     Is the Messenger prepared to go as far as this? If not, why not?
     Its argument might be passed by, if it arose merely from a difference of opinion as to the nomenclature of the Writings, based upon the conviction that the term "The Internal Sense" cannot be applied to that revelation which contains only so much of it as can be brought down to men on earth. In this event, no angel could ever be said to read the Internal Sense, for he cannot, at any one time, read the whole of it; still less could any angel be said to be in the LORD and the LORD in him.
     But, the argument does not arise from any such difference. It is one of the many efforts that breathe the extinction of the teaching that the Writings are the Divine Truth as which the LORD has descended into the world in His Second Advent.
Title Unspecified 1892

Title Unspecified              1892

     In the Word is the spiritual sense, hitherto unknown.- T. C. R. 193.
Title Unspecified 1892

Title Unspecified              1892

     THE Word of the LORD is the Divine Truth proceeding from the Divine Human.
     In the literal sense it is accommodated even to the lowest of men on earth. In the internal sense it is accommodated to angels in heaven, and also to internal men on earth.
     The Word of the LORD or the Divine Truth is in its fullness, its holiness, and its power only in the literal sense. Not that the literal sense in itself is holy or powerful, but the Divine Truth when in the literal sense is then in its fullness, its holiness, and its power. For the life and the holiness come from within, from the internal sense, and inmostly from the LORD.
     But although the life and holiness of the Word comes from its internal sense, the literal sense must not in the least be disregarded or thought the less of, for in this alone the LORD is fully present. The sense of the letter of the Word is the basis, continent, and firmament of its spiritual and celestial sense. In the natural sense He is with His Human, while in the Spiritual Sense He is with his Divine (Inv. 44).
     To separate the one from the other would be to commit the evil which the framers of the Athanasian Creed committed: it would be to separate the Human of the LORD from his Divine.
     The utmost veneration should be paid to the Word of the LORD in its literal sense, and to it must the man of the Church go for instruction, for counsel, for help, for comfort, for power and protection against the hells, even as the high-priest received the answers to his inquiries through the Urim and Thumim. Yet as the precious stones in the breastplate gave the answer by the refulgence and resplendence of the light that shone forth from them, so it is by virtue of the Doctrine of the New Jerusalem, that the letter of the Word is understood, and the Divine Truth that instructs, defends, and protects, is seen in it.
Title Unspecified 1892

Title Unspecified              1892

     The spiritual sense is in all and single things of the Word.- T. C. R. 196.

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Title Unspecified 1892

Title Unspecified              1892

     New Church Messenger of January 27th publishes the text of a circular issued by two committees of the General Convention, calling for new and increased subscriptions for photo-lithographing the Manuscripts of Swedenborg. As soon as the $20,000 needed for the work are guaranteed, the contracts are to be made, and the work speedily done. Since the Convention embraces a membership representing an aggregate wealth of millions of dollars, it ought to be an easy matter to raise the sum needed for this undertaking, now that its importance seems to be more fully realized.
When the Lord was in the world 1892

When the Lord was in the world              1892

     When the Lord was in the world, He spoke by correspondences, thus spiritually, when naturally.- T. C. R. 199.
PROGRESS THROUGH CHANGE OF STATE 1892

PROGRESS THROUGH CHANGE OF STATE        PENDLETON       1892

     "And he said to him, What is thy name? And he said, Jacob. And he said, Jacob thy name shall be called no longer, but Israel, because as a prince thou hast contended with God, and with men, and hast prevailed."-Gen. xxxii, 27, 28.

     REGENERATION does not properly begin until adult age; all before this is merely preparatory. After adult age has been reached, the work of regeneration is successive, or proceeds by successive stages from a state of truth to a state of good, occupying the whole period of life in the world; and this is but a preparation for a never-ending progress in the world to come.
     The first state of regeneration is that of truth without good, but which is nevertheless made to appear as good in outward speech and act; this state is represented by Jacob before be left the land of Canaan, and in his obtaining the birthright and the blessing of his father Isaac by fraud. The next state is that of truth leading to good, represented by the journey to Padan Aram, the land of the sons of the East, where Laban dwelt. Then follows the first state of good in its conjunction with truth of doctrine, good of a middle sort-that is, as yet neither good nor evil. It is good from the Divine, but not in a direct line, and hence has in it much that is of the world and of the body; there is a general acknowledgment of the Divine, butt the good is done for the most part from self, and has in it the idea of merit. Out of this grows, as evils are shunned as sins, the affection of truth, which is at first external, represented by Leah, but which becomes afterward internal, represented by Rachel. Then follows the birth of certain universals of the Church, which become principles of thought and action, represented by the sons born to Jacob, of Leah and Rachel, and their handmaids; and the acquisition of the cognitions of truth, represented by the wealth acquired by Jacob in Padan Aram.
     Let us carefully note that man is yet natural and in the natural, and in order that regeneration may progress, he must from natural become spiritual; he must leave the state of mediate good, in which his doing of the truth is tainted with self and the world, and come into the good of truth, the good which comes from obedience to the truth without regard to external or worldly considerations, when man loves the truth for its own sake. Jacob must separate from Laban and return to the land of Canaan; his name must be changed from Jacob to Israel, and, what is more, he must submit to his brother Esau.
     This great change from natural to spiritual, from mediate good to the good of truth, from the state in which man is disposed to make the truth serve him, to that in which he makes himself the obedient servant of the truth, takes place, and takes place only, by temptations. Hence, all through the history of the separation of Jacob from Laban, in the flight of Jacob, and in the preparation for submission to Esau, we see the anxiety of temptation; in Jacob, a mere anxiety for himself, his natural life, his family, and possessions; but in the regenerating man, who is represented by Jacob, anxiety for spiritual life and spiritual possessions. But especially are temptations seen when on the banks of the brook Jabbok by night, near the river Jordan, and the entrance to the land of Canaan, Jacob wrestled with an angel, who did not leave him until the dawn arose, and when to Jacob it was said, "What is thy names and he said, Jacob. And he said, Jacob shall thy name be called no longer, but Israel, because as a prince thou hast contended with God, and with men, and hast prevailed."
     The temptations of the LORD are indeed treated of how He overcame the hells, and admitted temptations into His Human, even from the angels of Heaven; how he thus reduced even the Heavens into order; for of the LORD alone can it be said in truth: "As a prince thou hast contended with God, and with men, and hast prevailed." But as the temptations of the regenerating man are also treated, as it were, in an image, they being the image or reflex of the temptation-combats of the LORD, and as the LORD is the Prince who overcomes in these temptations also, and not man, except in appearance, let us consider the subject of temptations as applied to man, remembering all along, and remembering with holy reverence and awe that it is the LORD'S work alone that is exhibited to the eye of our understanding, and to Him alone belongs all the glory, as He alone exercises all the power in the combat and victory over the hells, in which man is, and from which he must escape in order to be saved.
     Man is passing through changes of state throughout the period of his natural life in the world, from infancy even to old age; and after death, in heaven, these changes of state continue to eternity. It is the eternal law of progress that states must change, and one state succeed another in a never-ending chain, in order that man may put on more and more the image of God, and draw nearer and nearer to the Divine, the only Life and Source of life.
     Every change takes place by the putting off of what is old, worn-out, and of no further use, and the putting on of what is new, that which leads to what is better and higher; or every change takes place by a death and the casting off of that which is dead, and a resurrection or rising again to a new and higher life. The death of the body and the rising of man into the spiritual world is but a universal type of all the singular changes through which man is ever passing, of the death that he dies daily, of his daily resurrection and renewal, or rising into new life; for the Divine Operation is the same in the greatest and least things.
     This universal law of change is imaged in all things. Nature itself, as it were, dies in the fall and winter, and rises again in the spring to new life, power, and beauty. The blood, in every round of the circulation, dies in the peripheries of the body, and then rises again, returns to the heart, where it receives the fresh vital fluid from the brain, called the animal spirit, goes to the lungs to receive fresh supplies from the air, returns again to the left side of the heart with new life and vigor, ready to depart on its life-giving mission to all parts of the body; 1it is so with all other things in nature; change, the image of death and resurrection everywhere.

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The same law operates in human society, in nations, in the Church, in the mind and spirit of man, with men on earth, with the angels of Heaven.
     It is to be noted here that these changes, being orderly steps in all progression, either take place according to orderly processes, peacefully, without disturbance, or they take place by violence. This is an important distinction, and will help us to understand many things, especially the subject of temptations and their necessity to the spiritual life of man. If a change is necessary, and cannot take place by peaceful, orderly processes, the LORD provides and permits that it take place by the appearance of violent means; for the end is what is regarded, and the means are qualified for the sake of the end. Hence we find that storms, floods, earthquakes are necessary to bring about certain needed changes in the kingdoms of nature, especially in the atmosphere; in the human body diseases are necessary to effect important changes that could not be brought in an orderly manner; in nations wars are necessary to purify the body politic and change the national state, changes that could be effected in no other way; it is so with panics in the business world, disturbances in human society and in the Church, calamities and misfortunes to the individual an, that are the means of certain important and beneficial changes in the natural mind and character; but above all is this true in the changes of state which must take place in man as a spiritual being, by which he dies as to his natural life and rises again into spiritual life.
     If man were in order, and had been born into order, changes would not be by violence, even a-s we are taught that natural death would not have taken place by disease or violence, but in a ripe old age, when the body could no longer minister to the spirit, man would have passed from the natural world into the spiritual by an orderly and easy process. But with the introduction of disorder into the world evils become and have become deep-seated, and violently oppose the changes which involves their removal and suppression, making measures apparently violent necessary to be used against them, for they must be removed at whatever cost, since life is at stake.
     It is so in the mind or spirit of man. His natural mind, by inheritance and by actual life, is nothing but evil; the love of self reigns, and with it the love of the world, and all the evil lusts that spring forth from these as their fountain. In these loves and lusts evil spirits dwell with man, constantly exciting them into activity, and by this gaining and holding the dominion over him. But this state is to be broken up, if man is to be regenerated and saved; evil lusts must cease their activity, the love of self must no longer reign, the evil spirits who excite must be removed and cast into hell, the old state of the natural must die, and man must rise again into the new life of his spirit; the natural also receiving a new life from the spiritual.
     This change is effected by what are called in the Doctrines temptations, which are combats or fights against evils and evil spirits. Man himself indeed, does not fight against evil spirits, for in such a conflict he would fail utterly; he is not conscious of the presence of evil spirits, nor are they conscious of his presence; if there were such a consciousness on the part of both, all would be over with man, for he has no power of himself against evil spirits. He resists the evils which he sees excited into activity in himself, confesses them, repents, shuns them as sins against God; he thus affords a plane by which and into which angels from the LORD can enter, and on which they can stand to fight against evil spirits; for they have power given them by the LORD over evil spirits, can fight them, remove them, cast them into hell, but only in the degree and according to the measure of the plane which man makes by his resistance to the evils which he sees in himself, and in the degree and measure of the acknowledgment that all his power of resistance and effort is from the LORD, and as he implores that power; his resistance makes a plane, and his acknowledgment opens a pathway to Heaven, along which the angels can descend to him, and live with him and fight for him against his enemies, and their enemies, and the enemies of the LORD.
     The perception by man of this conflict between the angels and evil spirits is what is called temptation. He is not conscious of their presence, though he knows from doctrine that they are present, but he perceives the conflict in the anguish of temptation which he feels, and which he thinks at the time is all his own, and it is the I death of his evil lusts that he feels as pain; but the source of this pain and anguish is from the evil spirits them selves, just as they are the source of evil delight; for the LORD'S presence with the angels who are in conflict causes in them opposing evil spirits, infernal torment, and they resist as long as they can endure such torment, imparting their anguish to man, and when they can resist no longer, they flee away in terror and cast themselves into hell, leaving man in peace and free from their infernal infestations and devices of malice and cunning.
      There is nothing more important for the regenerating man to realize than the necessity of such a plane with him as that of which we have spoken, and to see and acknowledge that such a plane cannot be established in him except by his own efforts of resistance in shunning evils as sins, in desisting from them, in resisting them whenever they rise up and are excited, and at the moment of their rising up, without hesitation, parley, debate, dalliance, or delay. It will not do to stop to reason with the devil; it is dangerous, and may end fatally; for there is no end to his cunning suggestions, in the way of excuse and palliations for evils proposed or done. A state of hesitation, doubt, delay in the presence of evil can make no plane for the angels; they can stand on no such footing with us, nor is there any real conflict or temptation in such a state. It is imperative that man should realize the supreme necessity of decisive action, and whilst appearing to do the work himself, knowing and acknowledging that he does nothing from himself, but the LORD I does all, when man, as of himself, provides a plane for the Divine Operation with him.
     There are three things present in all temptations, and without these three there is no temptation, namely, the Divine Power, co-operation on the part of man, and resistance from the natural in him, or, what is the same, resistance from evil spirits. The Divine Power is always present, but it does not and cannot operate until man co-operates; when man co-operates, the natural man is subjugated, and evil spirits are removed; but so long as man does not co-operate, but merely operates from him. self, nothing is effected, and evil spirits retain their hold and sway. The first essential of co-operation is to acknowledge the LORD; the second is to acknowledge evil, and that it is from evil spirits; the third is to work-that is to resist. When these conditions exist, progress is made, and man speeds onward on his heavenly journey.
     What is it that prompts man to fulfill these conditions, and thus provide a plane for the LORD to work? It is the good that is with man, and at the stage of regeneration that is represented in the wrestling of Jacob with the angel, it is the good of truth. Without good man has no will for the combat, and no real temptation exists. The good of truth is the affection of truth for its own sake; he who does not love his truth, and is not affected by it, cares nothing for it, and will not fight for it; but he who loves it is in anxiety when it is assaulted, lest it be hurt, and thus removed from him, which brings with it the loss of spiritual life, and so he fights for it.

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The measure of his temptation, the measure of his resistance, the measure of his spiritual activity, the measure of the plane he prepares is the measure of his love. And, on the other hand, the measure of the love increases, grows, widens, expands, in proportion as he from his love fulfills the conditions of which we have spoken, and spiritual life advances with even tread, Jacob becomes Israel, the natural receives a spiritual internal, and is prepared to submit itself to the Divine Good represented by Esau. "And he said to him, What is thy name? And he said, Jacob. And he said, Jacob shall thy name be called no longer, but Israel, because as a prince thou hast contended with God, and with men, and hast prevailed."
     The word Israel in the original tongue means to contend as a prince- God. It is not meant that Jacob contended with God, for it cannot be said of any man that he contends with God and prevails; nor was it an angel that wrestled with him, but an evil spirit, whom Jacob and. his posterity believed to be God. They believed that JEHOVAH was in their external worship, but evil spirits were present; JEHOVAH was only present representatively. But as it is the LORD who is really treated of here, and not -Jacob, by him who wrestled with Jacob is' meant the angelic Heaven, and the same is signified by God and men, with whom he contended as a prince and prevailed. The angels are called gods, and also men in the Word, gods as to truths and men as to goods.
     The teaching contained in the words of the text, as applied to the LORD, is that He at length fought in temptations with the angels themselves-yea, with the whole angelic Heaven-that is, before he fully glorified His Human. "The angels, indeed, are in the highest wisdom and intelligence, but they have all their wisdom and intelligence from the LORD; from themselves or; from proprium they have nothing of wisdom and intelligence; as far, therefore, as they are in truths and good is from the Divine, so far they are wise and intelligent. That the angels from themselves have nothing of wisdom and intelligence, they themselves openly confess; yea, they are even indignant if any one attributes to them anything of wisdom and intelligence, for they know and perceive that this would derogate from the Divine what is Divine, and to claim to themselves what is not their own is to thus incur the crime of spiritual theft; the angels also say that all their proprium is evil and false, as well from hereditary as from actual life, when they were men in the world (n. 1880), and that the evil and the; false is not separated or wiped away from them, and thus they are justified, but that all remains with them, but they are detained by the LORD from the evil and the false, and held in good and truth (n. 1581); these things all the angels confess; nor is any one admitted into Heaven unless he knows and believes them; for otherwise they could not be in the light of wisdom and intelligence, which is from the LORD, consequently not in; good and truth; thence it also may be known how it is to be understood that Heaven is not pure in the eyes of God, as in Job xv, 15. Because it is so, in order that the LORD might reduce the universal Heaven into celestial order, He admitted temptations into Himself even from the angels, who, as far as they were in proprium, so far were not in good and truth. These temptations were the inmost of all, for they act only into the ends, and with such subtlety that it can by no means be observed; but as far as they are not in proprium, so far they are in good and truth, and cannot tempt; beside, the angels are continually perfected by the LORD, and nevertheless they can never be perfected to eternity to such a degree that their wisdom and intelligence can be compared with the Divine Wisdom and Intelligence of the LORD; for they are finite and the LORD Infinite; there can be given no comparison of the finite with the Infinite. From these things it may now appear what is understood by God, with whom Jacob contended as a prince, as also why he was not willing to reveal his name" (A. C. 4295).
     It is clear, therefore, to return to the subject of man's temptations, that these introduce and effect a most important change of state, which is a change of the societies with which man is associated as to his spirit in the spiritual world. Every temptation that is attended with victory takes him out of the societies in which he has been, and introduces him into other societies more advanced, giving up at the same time the state of the old societies, and entering into the state of the new. The temptations treated of in the series, in this history of Jacob, take man out of the societies who are in middle good, represented by Laban, and introduce him into the societies who are in the good of truth, represented by Israel, and at the same time into greater freedom, peace, and joy of life.
     As with the individual, so with the Church, which is a larger man. The Church makes progress only through temptations, and every temptation is a change of state, bringing increased growth, improved quality, greater expansion, larger freedom, clearer illustration, a newer and better life, a more interior and at the same time a more ultimate state of good and truth.
     The New Church has been disturbed for some time by a conflict, such as it never had before, which we may well believe is but the ultimation and effect of a greater conflict taking place in the spiritual world-a conflict between the spirits of Michael and the spirits of the dragon, a conflict between faith in the LORD and the pride of human intelligence, a judgment that is to separate those who are willing to follow the LORD in His Coming from those who prefer the conceits of man to the precepts of Divine Revelation.
     This conflict extends from the spiritual world into the natural, and constitute the temptations of the Church; and it is the part of wisdom to see in these temptations the hope and promise of brighter and happier things for the Church, an improved spiritual state in which a higher illustration and intelligence will go hand in hand with a renewed spiritual liberty, and the wiser performance of those spiritual uses of charity for which the Church is established, and by which she evidences her reason for existence: "Look unto Zion, the city of our stated festivals. Thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be dissipated. Not a stake thereof shall be torn out forever, and none of the cords thereof shall be broken. For there the glorious LORD is to us a place of rivers, of streams, of broad spaces, wherein shall go no galley with oars, nor shall a glorious ship pass over it. For the LORD our Judge, the LORD our Lawgiver, the LORD our King, He it is that saveth us." AMEN.
It is from the spiritual sense 1892

It is from the spiritual sense              1892

     It is from the spiritual sense, that the Word is Divinely inspired, and holy in every word.- T. C. R. 200.
DR. JAMES BOYCES 1892

DR. JAMES BOYCES              1892

     DR. JAMES BOYCES, of Kingsville, Canada, who died last November, prepared his own funeral sermon, in which he made known to his friends the New Church Doctrine on death.

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REJECTION OF THE DIVINE HUMAN SPIRITUAL 1892

REJECTION OF THE DIVINE HUMAN SPIRITUAL              1892

     (GENESIS xxxvii, 8-24.)

     (8.) THOSE who are of faith separate-that is, those who are of a Church which turns aside from charity to faith, and finally to a faith separate from charity-such as were those in the representative of a Church or the religiosum instituted with the posterity of Jacob, who had external truths in place of faith, and did not know, nor wish to know the interior things of truth; and such as were those of the Christian Church, which gave the name of faith to the interior doctrinals of the Church which are to be believed-question whether they, as to intellectual and voluntary things, are to be subject to the Divine Human Spiritual of the LORD. Wherefore those who are such have contempt and aversion more and more on account of the preaching of the truth concerning the Divine Human of the LORD. It is the supreme among truths which the Church which has separated faith from charity contemns, and from which it averts itself, namely, that the Human of the LORD is Divine. The LORD was, indeed, born as another man, and had an infirm human from the mother, but He altogether expelled this human, so far that He was no longer the son of Mary; and He made the Human in Himself Divine, which is meant by His being glorified.
     (9.) But the Divine Human Spiritual was again preached before those who were in a separate faith, the contents of which preaching were as follows: Natural good and natural truth, and the cognitions of good and truth ought to adore the LORD'S Divine Human Spiritual. The Divine, which comes from the LORD, this in the supreme sense, is the Divine in Him, in the respective sense, however, it is the Divine from Him; the Divine Good which is from Him is what is called celestial, and the Divine Truth which is from Him is what is said to be spiritual. When the Rational receives those things the good and truth of the rational are what are signified, but when the natural receives them, the good and truth' of the natural are what are signified; here they are the good and truth of the natural.
     (10.) It was given to know this, but those who were in the Jewish religion from the Ancient, were indignant on account of this preaching of the truth concerning the Divine Human of the LORD, and they questioned whether the Church ought to adore the LORD'S Divine Human.
     (11.) Those of that Church who were in a separate faith had aversion for this doctrine, but still there remained something of verity in their religiosum. The Jews acknowledged no internal, nor do they acknowledge one at the present day, but still there was an internal within their externals. The external with its internal, and the external without an internal are here treated of. Those who were in the external without an internal, held the doctrine of the Divine Human in aversion, but with those who were in an external with its internal, there still remained verity in their religiosum.
     (12.) Those teaching from the faith which was of the Ancient and of the Primitive Church, taught the first rudiments of the doctrine of faith, which rudiments are the generals of doctrinals; generals are what are first received, special things follow afterward.
     (13.) The spiritual of the natural perceived from the Divine Spiritual that those in a faith separate taught the first rudiments of the doctrines of faith, but that the Divine Spiritual would teach spiritual Divine goods. Goods are the things which proceed from the Divine Spiritual of the LORD, and are the things which are of love and charity; Spiritual Divine Truths, however, are the things which are of faith; he who teaches the former teaches also the latter, for the latter are from the former and concerning them. Of this perception there was affirmation from the Divine Spiritual.
     (14.) At every Advent of the LORD there is a perception with the spiritual of the natural how it will stand with those teaching. It is said "every Advent of the LORD," when truth from the Word inflows into the thought. It is also perceived how it will stand with those learning, or with the Church, concerning which things there is cognition. The LORD teaches those who are in His Church as to good, from the Natural and Sensual Divine-that is, He teaches those things which are the inferior things of the Church, and this because they could not grasp interior things. What is here said concerning the Natural and Sensual Divine is the superior sense. The inferior things of the Church are said to be from the Natural and Sensual Divine of the LORD, not that in the LORD these things are inferior, for in the LORD and in his Divine Human all is Infinite, for He is JEHOVAH as to each Essence; but it is because it is `so with man; for those who are sensual men grasp the things which are in the LORD and which are from the LORD sensually, and those who are natural, naturally; from the quality of those who receive, therefore, it is so said.
     The coming of the LORD here treated of is to those who teach concerning faith; for those who are in faith and not in charity are in inferior things, for with them faith is only in the memory and thence in the mouth, but not in the heart and hence not in the work.
     From this coming arose a knowledge of the generals of doctrinals which are first rudiments.
     (15.) But those of a faith separate lapsed from the general truth of the Church. They are said to lapse from the general truth of the Church who acknowledge the LORD, but not that his Human is Divine, as also those `who acknowledge faith for an essential but not charity. Each of these is a general truth of the Church, from which when the man of the Church recedes, he lapses from the general truth; he who lapses from this, afterward lapses from truths in particular, like as one who begins from a false principle and from it deduces consequences; these consequences thence become false, for the principle reigns in the consequences, and also by these the false principle is corroborated. But all this the LORD foresees.
     (18.) The LORD knew how it would be with those teaching from faith and in what state they would be.
     (17.) But those who were of a faith separate betook themselves from generals to the special things of doctrine-that is to the special things of false principles, for here the Church which begins from faith is treated of, which faith it thus separates from charity immediately from the beginning. The doctrinals which are then formed all savor of the general principle, thus of faith without charity, whence are the falsities which are the special things of false principles.
     When the LORD in His Divine Truth comes to those in a Church which turns away from charity to faith and at length to faith separate, He discovers to them that they are in the special things of false principles.
     (18.) Those who are such have a remote perception of the Divine Human of the LORD. There are two essentials which constitute the Church, and thence two principal things of Doctrine; one is that the LORD'S Human is Divine, the other is that love to the LORD and charity toward the neighbor make the Church, but not faith separate from these.

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     Those who are of a faith separate wish to extinguish the Divine Spiritual which is from the Divine Human of the LORD. Since the Divine Truth proceeds from the Divine Human of the LORD, therefore it is said to be the Divine Spiritual which is from His Human. This they extinguish with themselves who fight for faith alone, and do not live the life of faith; for they believe the Human of the LORD to be purely Human, not dissimilar to the human of another man, thence also many of them deny the Divine of the LORD, although they profess Him with the mouth. But those who live the life of faith adore the LORD on bonded knees, and with an humble heart, as God the Saviour, at the time thinking nothing from doctrine about the distinction between the Divine and the Human Nature; so, also, they do in the Holy Supper, whence it is evident, that with them, the Divine Human is in their hearts.
     (19.) The mutual thoughts of those in faith separate are that the preachings of the Divine Truth are vain things. That Divine Truths appear to such as vain, may appear from many things; as, for example, it is a Divine Truth that the Word is holy, and as to every jot divinely inspired, and that its holiness and Divine inspiration is in consequence of everything therein being representative and significative of the celestial and spiritual things of the LORD'S Kingdom; but when the Word is opened as to its internal sense, and it is taught what the single things represent and signify, then those who are in faith alone reject such things among vain things, saying that they are of no use, although celestial and spiritual things are what affect the internal man with amenity more than mundane things do the external man.
     (20.) But they extinguished the Essential of doctrine concerning the Divine Human of the LORD among falses. That the Church which acknowledges faith alone has extinguished this Essential Truth is known, for who among them believes the Human of the LORD to be Divine? Do they not have aversion for the proposition itself? Nevertheless, in the Ancient Churches it was believed that the LORD, who was to come into the world, was a Divine Man, and also, when seen by them He was called JEHOVAH. That they rejected that Divine Truth among falses was a lie from the life of cupidities.
     The false from the life of cupidities flows forth from the will itself, or, what is the same, from the heart; for what a man wills from the heart this he lusts after: this false is the worst of all, for it inheres and is not eradicated except by a new life from the LORD.
     To them, the preachings concerning the Divine Truth, especially that the Human of the LORD is Divine, appeared as falses.
     (21.) But still there is a confession of faith of the Church in general, of this Divine Truth, namely, that the Human of the LORD is Divine, without which the Church which begins from faith would cease to be a Church, for this is the supreme or inmost Truth of the Church. This confession of the faith of the Church in general is faith in the understanding, or doctrine, which is the first of regeneration; in the complex, the truth of doctrine by which one may come to the good of life. This supreme or inmost Truth, that the Human of the LORD is Divine, i& denied by those in the Church who are in faith alone; but still, since from the Word they know that the LORD has a Divine, and they do not grasp how the Human can be Divine, therefore they attribute both to the LORD, by distinguishing between His Divine and Human Nature. But those who are in the life of faith, or in charity, adore the LORD as their God and Saviour, and when they are in adoration they think concerning the Divine of the LORD not separating it from the Human, thus in the heart they acknowledge all in the LORD to be Divine, but when they think from doctrine, then because they cannot comprehend how the Human can be Divine, they speak from the doctrinal.
     This general confession saves or liberates this supreme or inmost truth of the Church from utter rejection, for those in this general confession perceive that it ought not to be extinguished, because it is the life of religion. It is the life of religion, for, lest men, who have removed themselves so far from the LORD, and who have become to so great an extent corporeal, should worship wood and stone, and lest they worship some man after his death, and thus under him some devil, and not God Himself because they cannot in any manner perceive Him, and lest thus all of the Church should perish, and with the Church the human race, the Divine Itself willed to assume a Human, and to make this Divine.
     (22.) From this confession of faith of the Church in general there is an adoration or dictate that they should not violate what was holy. All the holy in heaven proceeds from the Divine Human of the LORD, and thence all the holy in the Church, wherefore lest they should violate it the Holy Supper was instituted by the LORD.
     In the meantime they should hide this doctrine of the Divine Human among their falses-that is, that they should consider it as false, but still they should retain it, since it is of interest to the Church, that they should not violate it.
     This was in order that the confession of the faith of the Church might vindicate for the Church the Divine Truth concerning the Divine Human of the LORD. It is to be known that the Ancient Church acknowledged that Truth, and also the Primitive Christian Church, but afterward, when the Papal chair grew up, even to domination over all human souls, then the Divine was derrogated from the Human of the LORD, or then they distinguished between His Divine and Human.
     (23.) When the doctrine concerning the Divine Human of the LORD was preached to lose who were in faith separate, they shook off and annihilated the appearances of truth. The shaking off and annihilating the appearances of truth is done after the truth itself has been rejected; for truth itself, from itself, shines forth in minds, and howsoever it is extinguished, appears, especially for those who are in good; this, those who have annihilated truth with themselves clearly see, wherefore they endeavored to shake off and annihilate also those appearances.
     The quality of those appearances is according to truths from good; this may be evident from the appearances of truth, when they are presented to the sight in the light of heaven-that is, in the other life-where there is no other light than what comes through Heaven from the LORD, and which exists from His Divine Truth, for this before the eyes of the angels appears of light. This light is varied with each one according to reception. The reference here is to the quality of the appearances as to Divine Truths from Divine Good.
     (24.) Those who were of a faith separate rejected the doctrine of the LORD'S Divine Human among falses, in which there was nothing true, because nothing good; when they had thus rejected they appropriated evil from the false.
     But there was further thought that those who are in simple good, such as the gentiles are in, and who have interior natural truths, which are in general those things of the natural man which are serviceable to the spiritual, and especially the general scientifics in the natural man, are to be instructed in scientifics which conduce to spiritual-life, and which correspond to spiritual truths.

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spiritual sense of the Word 1892

spiritual sense of the Word              1892

     The spiritual sense of the Word is given to no one hereafter, but to him who is in genuine truths from the Lord.- T. C. R. 208.
NECESSITY OF THE HEBREW POINTS 1892

NECESSITY OF THE HEBREW POINTS              1892

     "If many persons were reading the same prophetical books without points [in the Hebrew], they would thence form many senses; and if they were to put vowels to the text, each one according to his sense, then the letters would be differently pointed by each one; and where they could not thus point the text according to the sense, they would seek anomalies in the words, so that they still might form the word agreeably to their sense" (S. D. 2414).
     "The Hebrew tongue is such, that there are in it many anomalies; it was seen that it was hence permitted-lest the readers should twist the sense, each one according to his phantasy in the state of human minds in which they are (namely, when in the body, that they thus variously pervert the sense, each one according to his genius)-that points were afterward put to the text" (S. D. 2414).

     WERE THE POINTS DIVINELY INSPIRED?

     "Whether the points [in the Hebrew text] were divinely inspired, may to some extent be known from the prophetical writings, where the sense can be understood by no one, except from the LORD, and by those to whom the LORD pleaseth to reveal" (S. D. 2414).
sense of the letter of the Word 1892

sense of the letter of the Word              1892

     The sense of the letter of the Word is the basis, containant, and firmament of its spiritual and celestial sense.- T. C. R. 210.
NOTES ON ECCLESIASTICAL HISTORY 1892

NOTES ON ECCLESIASTICAL HISTORY              1892

     III.

     THE MOST ANCIENT CHURCH.

     Its Morning.

     1. THE CREATION OF MAN was the last and crowning work of the Creation of the natural world. In man were brought together all things of Divine order, from firsts to lasts (L. J. 9).

     2. The particular manner of the Creation of man is not described in the Writings themselves, but a very minute account is given in that beautiful, profound prose-poem of Swedenborg's, called On the Worship and Love of God, which the angels called "a Divine book" (Doc. II, p. 209).
     After describing, in sublime words, the Creation of the ultimate orb and of living things in it, the author tells of a most beautiful grove within a Paradise, in the midst of which there was a fruit-tree, called the Tree of Life, because it bore a small egg, in which "Nature" had concentrated all its virtues and abundances, to make it the instrument of a most consummate body, a link to connect the paradise on earth with the paradise of Heaven. Into this little egg the "Supreme Mind" infused the supercelestial form or soul, which was life, capable of containing what is infinite. All nature now joyously conspired to the birth of this soul into the world, and when all was ready, the parturient branch gently deposited its burden on the couch underneath, and the firstborn, breaking through his inclosure, saluted with a light kiss, the outer air. "It was midnight, and the constellations, as if in applause, glittered with increased brightness upon the first-begotten infant, the hope of the whole human race, lying with his breast and face upward, and his tender hands lifted to Heaven, moving also his little lips, venerating his Divine parent with the purest thanksgiving that the workmanship of the world was now completed in himself." (See Worship and Love of God, n. 30-40.) The subsequent creation of our first mother is described in similar terms.
     Whether one or several pair of men were simultaneously created, it is evident that the first generation of men must have been created in some such way, by the immediate influx of Divine Life into the purest substances and the most yielding forms of nature. As the forms of the vegetable kingdom must have been created through the mineral kingdom, so were the forms of the animal kingdom created out of or through the vegetable kingdom, and as the development of one species out of another within the same kingdom is impossible, it follows that man was formed, not out of an animal, but out of a vegetable.

     3. THE PRE- ADAMITES, the men of the first generation, thus created, were like all other men born in a state of infancy, naturally and spiritually. They had to grow up to perfect manhood by gradual development. They were not at once celestial men, but had to be reborn before the Church Adam could be established within them. Hence they are called Pre- Adamites, to distinguish them from the celestial men of the Most Ancient Church, the Adamites (S. D. 3390).
     The history of their reformation and the establishment of the Celestial Church out of their posterity is contained in the internal historical sense of the first chapter of Genesis. Their first state is described in the opening verse of the Word:
     "In the beginning created God the Heaven and the Earth."
     In the beginning God created Man, internal and external, internal as to his spirit, and external as to his body.

     4. THEIR INTERNAL God created into His own image and likeness. He formed it to consist of two faculties: Will and Understanding, for the reception of Divine Good and Divine Truth.
     In God-Man the Divine Love and the Divine Wisdom are distinctly One. In His images and likenesses on earth the receptacles of will and understanding were hence correspondingly united into a distinct one, so that the man "should not think anything but what he willed, nor will anything but what he thought"
(A. C. 2930, 5113). There was nothing with them to oppose or interfere with the creating Divine operation, and they could, therefore, be created "from order, in order, and into order." (T. C. R. 71). They were from creation "forms of Divine order, or Divine order in form" (T. C. R. 65, 66; H. H. 30; A. C. 6323).

     5. In this Divine order the will was made the receptacle of inflowing love to the LORD and the neighbor, and to this love the understanding at once gave assent, form and instrumentality. This love, therefore, ruled the whole mind of these first men (A. C. 310; S. D. Minus, 6436).
     This order, however, was inverted at the fall, so that man is not now born into the love of the LORD and the neighbor, but into the love of self and the world. His will is now, from nativity, utterly depraved, and his understanding is separated from his will, in order that he may be saved through it.

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     6.     Being thus separated from the will, which is the life of man, the understanding is now lifeless at birth. Absolute darkness and ignorance reign in it, so that a new-born infant now knows less than the vilest beast.
     In the LORD the Divine Truth proceeds from the Divine Good, and with His first images on earth the understanding was correspondingly developed by truths proceeding from the love in the will. Thus, also, in nature, light proceeds from heat; the leaves and flowers of a plant proceed from the root and stem; the chick, as soon as it is hatched, from its cognate love of self- preservation, knows at once to seek its food. The Pre- Adamites, therefore, were born, internally, not only into the love of the LORD and the neighbor as to the will, but also into certain scientifics, and into an inclination toward all wisdom and intelligence as to their understanding (A. C. 5850, 6323; D. P. 275).
     Such was the state of the internal man of the first: born on earth. This was" the heaven" which the LORD created in the beginning.

     7. THEIR EXTERNAL. But the LORD created not only "the heaven," but also "the earth," and
     "The earth was vacuity and inanity, and thick darkness upon the faces of the abyss."
     The internal man of the Pre- Adamites was clothed with an external body, and this external was necessarily formed from the dead, heavy, unyielding material substances of this world. Adam was made out of "the dust of the ground," and before his regeneration there was' with him the inclination, like the serpent, to lick that dust (Cor. 25).

     8. The PreAdamites were not evil and knew not what evil was, for hell did not yet exist (D. P. 27.5).
     But still they were, from the very beginning, created into a free determination or choice. The LORD would have loving children, not animal slaves. Without the Divine gift of freedom, man could not be an image and likeness of Him who is Freedom Itself. A free choice was therefore necessary also with the first men, but the choice with them was not yet between good and evil, but between the "heaven" of their internal man, and the "earth" of their external man. The former man inclined to the LORD, the latter to the world. Between the two "an expanse" was created. A rational was being developed which could view both, and by which the man could be able to turn his life in either direction.

     9. The Pre- Adamites were not, indeed, at once in the full exercise of all their internal faculties, for these could break through their heavy external environment only gradually, as external occasions required their exercise. It would seem that whole generations passed, with whom the internal faculties were yet dormant to such an extent that the men could hardly be distinguished from the wild, though gentle, beasts of the field. We learn that the man who is created into the order of his life-as were the PreAdamites-"would first creep as a quadruped, but with the in-sown endeavor to raise' himself upon his feet; for, however much like a quadruped, still he would not turn his face downwards to the earth, but upward to heaven" (D. P. 275).
     Their external man was at first like a ground yet unsown. There were no thistles and thorns on it, but there were the gross appetites and fallacious appearances resulting from the sense-life of these first infants (A. E. 294 c). They were external men, though they had something little of the internal active within them, and we may judge of their character from the fact that those who, while in this low state of development, went into the other life, there "refer themselves to the hair of the genital members" of the Gorand Man (S. D. 3890. See, also, A. C. 313; D. L. W. 270).

     10. THEIR REFORMATION.
     The history in Genesis continues: "And the Spirit of God moved itself upon the faces of the waters."
     "By the Spirit of God is understood the Divine Mercy of the LORD, concerning which it is said that it moves to and fro, like the hen upon her eggs, here upon those things which the LORD hides with man, and which are often called Remains in the Word. These are cognitions of truth and good, which never come to light before the externals are vastated. These cognitions are here called "the faces of the waters" (A. C. 19).
     The LORD'S tender mercy for the helpless human race can never be described, though an earthly reflection of it may be seen in the love and pity which a mother feels toward her new-born babe. At the creation of the Pre- Adamites there was, as yet, no angelic heaven. No angels could minister to these infants, no loving mother could receive them in her arms. No earthly father could protect and lead them. The LORD alone, the Great Heavenly Father, led them and protected them without any human or angelic instrumentalities (S. D. 2591), and He revealed Himself to them as a man, speaking with them face to face (A. C. 49, 3061).
     The Human in which He appeared was not the human of an angel, but the immediate sphere of His own essential Human, which makes angels and men human. To this MAN, who spoke with them and led them with so much love and care, the Pre- Adamites looked up as to their only Parent, Friend, Protector, and Instructor, and thus their internal inclination to love the LORD was called into activity. From their perceptions the LORD was in most ancient times called by the Divine Name JEHOVAH, the To BE, the only one who really is; and they called Him also "The Ancient of Days," the great Father (A. C. 9470).

     11. By constant, gentle teaching and leading the internal faculties of the Pre- Adamites were stored with remains of a celestial origin, and these were gradually called forth into the ultimate life in the degree that the merely external delights and appetites were rendered vastated and quiescent by various experiences of natural difficulties, disappointments, and vicissitudes. Thus, "in the course of time, by means of instruction, experience, inspiration, and revelation, it was given them to know all things which are of faith, to which instantly they inwardly assented; they thus had perception of these things, because they agreed with their affections" (S. D. Minus, 6436).
     This illumination of their external from their internal is signified by the Divine words:
     "Let there be Light and there was Light."

     12.     THEIR REGENERATION could now proceed according to the process described in the story of the seven days of Creation. They were gradually elevated by the LORD out of their merely sensual state into a rational state, from this into a spiritual, and finally into the celestial state for which they had all been born. Heaven was now conjoined with the earth in them. From men- beasts they became men; from Pre- Adamites they became members of the Church Adam (A. C. 286; A. E. 294 c).
Divine Truth 1892

Divine Truth              1892

     The Divine Truth in the sense of the letter of the Word is in its fill, in its holy, and in its power.- T. C. R. 214.

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ANNIVERSARY OF SWEDENBORG'S BIRTHDAY 1892

ANNIVERSARY OF SWEDENBORG'S BIRTHDAY              1892

     IT has been customary in the Philadelphia Schools for several years past, to celebrate Swedenborg's birthday in some way. First, by a few remarks at the opening exercises in the morning. Then by a lecture on Swedenborg's life and mission, and once by an evening social with appropriate toasts and speeches.
     But last year's celebration by a school dinner was so eminently satisfactory, that it was the universal desire that the day should be annually celebrated in that way. Accordingly there assembled in the Boys' School building at noon, on January 29th, a company of about one hundred, including all the pupils of the school, old and young, with the teachers, some of the Councillors of the Academy, and some other invited guests. At a given signal, all went up to the hall, and were shown to their respective seats at the tables, which were arranged in a quadrangle. The children had a long table to themselves across the end of the room.
     The principal viands had been placed upon the tables beforehand, so that those who served were enabled to sit down with the rest after the Chancellor had asked the blessing.
     After an interval in which to satisfy the cravings of the natural man, the toast-master, Prof. Odhner, arose, and, remarking that this feast of charity was to celebrate the most remarkable human life on earth, I proposed the first toast to "EMANUEL SWEDENBORG, the Servant of the LORD." To this toast the Chancellor responded.
     At the conclusion of his remarks the affection of the schools for their venerable Chancellor found vent in a favorite song to his honor.
     The toast-master pleasantly referred to the presence of the muses, and announced that Mr. Schreck would read some lines composed for the occasion by an anonymous author or authoress.
     The presence of the muses was also attested by a poem composed and read by the Rev. L. G. Jordan, treating of "The Most Wonderful Thing in the World."
     The toast-master then proposed, in order, the following series of toasts, with special references to Swedenborg's life:
     1. The Home; its influence upon the life of man and upon Emanuel Swedenborg. Responded to by Mr. J. E. Boyesen.
     2. The School; the education and preparation for a life of usefulness. Responded to by the Rev. T. F. Robinson.
     3. The Country; the highest natural object of love to the neighbor, and the plane on which the Church is to be built. Responded to by Mr. John Carswell.
     4. The Church; the mission of Swedenborg, and the mission of the life of every man. Responded to by the Rev. J. E. Bowers.
     5. Heaven; Swedenborg an angel of the New Heaven conjoined with the New Church. Responded to by Mr. Alfred Acton.
     The toasts were interspersed with, appropriate songs, two of which, composed especially for the occasion by Prof. Odhner, have been secured for publication in The Bulletin. Copies printed on the school press had been placed under the plates, and were kept by the guests as mementos.
     The children were permitted to leave the table during the latter half of the programme, to disport themselves elsewhere, but returned in time to take part in the expressions of sympathy for one of their teachers and several pupils whom illness prevented from being present.
     Among the impromptu toasts was one to the Concordance, responded to in happy terms by the Rev. J. F. Potts.
     After the supper, the room was cleared by the young men, and a brief hour devoted to dancing, the stately minuet, which has lately been introduced into the school, being the prominent feature.
     Thus ended a happy, instructive, and encouraging celebration of the birth of the man through whom the LORD has made His Second Coming.
     Most of the speeches, and one of the poems, are subjoined. The response on "Heaven" will follow in a subsequent issue.
EMANUEL SWEDENBORG, THE SERVANT OF THE LORD 1892

EMANUEL SWEDENBORG, THE SERVANT OF THE LORD              1892

IT is just, it is right, it is a duty of love to the LORD, that we honor the memory of those among our fellow- men whom it has pleased the LORD to honor. He honors man by giving him work to do in the Church and for the human race. The more generally useful the work assigned, the greater the honor. What makes for the good of man involves his salvation, and this, the salvation of men, is the very end of the merciful and all-wise Providence of the LORD. To serve the LORD by promoting the salvation of men is to cooperate with Him.
     To Swedenborg, the anniversary of whose birth we are met to commemorate, was given the honor of being the LORD'S instrument in making to men the most excellent of all revelations, in which He effected His Second Advent into the world, for the establishment of His New Church, to be the crown of all Churches, and the perpetual medium of the communication of roan on earth with the angel men of Heaven, and, as their conjunction with the Divine Man, the LORD and SAVIOUR JESUS CHRIST.
     The honor we bring is not personal; it is not to the man, bat to the high office for which he was prepared, and to which he was commissioned by the LORD our SAVIOUR. To the LORD, therefore, is due all honor and glory, for sending by His servant Swedenborg the ever- glorious words of His coming and presence among men on earth to reform, regenerate, and save them. We now may know and rejoice from the heart to know that the Divine Man, the One God, the Infinite and Eternal, who is the Word, the Creator and Preserver of the Universe, the Redeemer of men has come to be in our midst to speak to us out of His opened Word in the Writings written by Him through His servant, to manifest His infinite Glory and Himself in Glory, as the only Good and Wise, the Omnipotent to save and bless. To Him let us give thanks and praises from humble and grateful hearts for these and all His wonderful works of mercy to the sons of men.
Swedenborg BIRTHDAY, JANUARY 29TH, 1892 1892

Swedenborg BIRTHDAY, JANUARY 29TH, 1892              1892

THOU prophet and seer of the world's crowning glory,
     Thou herald of truth to the nations of earth;
Rejoicing we gather to hear thy grand story
     Repeated once more on this day of thy birth.

Thou servant of God! o'er the darkness that hovered
     And clung 'round the Church in its fatal decline,
Thy fame rises high, like a mountain sun-covered,
     Through mists in the valley forever to shine.

How grand was thy mission, thou favored immortal!
     To bring the LORD'S light down from Life's hidden shore;
"Nunc licet" to enter by Faith's shining portal,
     The Heavenly Temple of Truth to explore.

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Our LORD, in His Word, by thy hand parts the curtain
     Of doubt that has hung 'twixt two worlds like a shroud;
We see with deep joy the far-future but certain
     Descent of the day blazing out through the cloud.

We honor thy name as the chosen of Heaven
     To open the gates that shall close never more;
To bring this a message to thee it was given:
     "The reign of the churches of Darkness is o'er."
HOME: ITS INFLUENCE UPON THE LIFE OF MAN, AND UPON EMANUEL SWEDENBORG 1892

HOME: ITS INFLUENCE UPON THE LIFE OF MAN, AND UPON EMANUEL SWEDENBORG              1892

     "You all, no doubt, expect to hear favorable things of the home of Swedenborg's infancy and childhood and of the parental care into which the LORD had entrusted him during this most important stage of a man's life. This expectation is derived partly from the doctrine of hereditary inclination received from the Writings, and partly from a knowledge of the great influence which the home, the soul of which are the parents, exercises upon the life of an infant and a child, and which influence remains in after life, and then disposes and determines toward a certain bent of mind. I trust that no one will be disappointed in his expectation, for to me what little I have learned of the ancestors, parents, and the home of Swedenborg has been exceedingly interesting.
     The doctrine of hereditary inclination is one of import to the New Church, and it enables us greatly to trace the workings of the Divine Providence in the history of the past. Emanuel Swedenborg was, at the time of the LORD'S Second Coming, the best adapted instrument, through the rationality of whom the Revelation for the New Church could be given, and it is of great interest to Newchurchmen to observe how the Divine Providence prepared Swedenborg for this heavenly office, and that not only during his own life, but also in the lives of his ancestors. The life and character of Jesper Swedberg, his father, especially gives us light upon the hereditary qualities of Emanuel Swedenborg.
     Swedenborg had many very illustrious ancestors. On his mother's side he descended from King Gustaf Vasa, and on his father's side he descended from the hero Engelbrecht, who freed the Swedes from the oppression of the Danes. Step by step from these I am confident that we would find interesting traits of character. In Swedenborg's grandfather we see decidedly good qualities, in his father we see how they grow and increase, and in Swedenborg himself, of course, how they culminate in the reception of that most excellent Revelation by which the LORD saved mankind forever.
     Swedenborg's father, Jesper Swedberg, was a Dalecarlian, and, as we have been told by Professor Odhner, in one of his lectures, the Dalecarlians were always the best people in Sweden. They are a hardy and powerful people, diligent, energetic, and of very great endurance, and from ancient times there has been preserved amongst them a certain simplicity of mind.
      These traits, hallowed by a life of religion, were plainly visible in the parents of Jesper Swedberg. Incorruptible honesty, together with a sincere fear of God, characterized both his father and mother, and luxury and vanity were banished from their home as base intruders. Besides, they took particular care to give their children a good home education. They early beat their minds to spiritual things, away from the allurements of the world, by the diligent reading of the Word, and thus by implanting in them the good seeds of the LORD'S Heavenly Kingdom.
     Early in life, therefore, do we find Jesper Swedberg meditating upon the Word of God, upon the very close communication of the angelic world, as he called it, with this world, and upon the fatherly care with which the LORD is everywhere present and guards His creatures. This meditation upon spiritual things we know that he kept up during all his life, and what is the prize given to those who do this, we know from Bishop Pendleton's last lecture.
     After having spent many years at the universities of Upsala and Lund, Jesper Swedberg became regimental chaplain and then settled in Stockholm, and afterward he accepted the offer extended to him of the professorship of theology at the University of Upsala. While he was regimental chaplain he married a lady by the name of Sarah Behm, of whom he seems to have had an exceedingly high opinion, judging from these, his own words:

     "From the merciful hand of God, I received a wife, rich in possessions and money, and at the same time, rich in virtue, piety, earnestness, fear of God, and honesty. Earnestness, I say, which never gloried in riches, but in an even mind; she was quiet in speech, manners, and garments, and was not according to the fashion of the world."

     "Not according to the fashion of the world " means a good deal, and it also shows us that Jesper Swedberg to some degree was aware of the deplorable condition of Christendom. Indeed, he must have known Christianity to a considerable degree, for he calls the Christianity of that day "unchristian Christianity," and says of Christians that they are "worse than heathens." He was firmly convinced that "now was approaching the last times of the world." "The understanding is polished," he complained, "but the will is left to its own evil." We even find him in discussion and dispute with other ministers, whom he, with a rather peculiar emphasis in. Latin, used to call "fratres." In these dark ages he alone dared to draw a sword against the fiery flaming serpent Faith alone, and, if you permit the expression, he did hammer it. This faith, which he used to call "sota fides," he described as only a "faith of the brain and no faith of the heart, a shadow without a body, a dead faith and not a living faith, yea, a Devil Faith, as the Apostle James calls it, and which I am wont to call the great faith in which Christendom is moving." And elsewhere in his autobiography, he says:

     "A man defiled in adultery, holding it for no sin-as is now everywhere usual amongst those who call themselves Christians-he boasts of his faith and no one can persuade him of the contrary. How can the Holy Christ dwell in such a one? Is that to have faith? Shame on thee, thou evil great-faith! No Turk, no Heathen has a worse faith. A damnable faith thou hast!! And that faith is now everywhere reigning in Christendom, especially amongst those who are called Lutheran."

     These are indeed not sweet and "charitable" words, they would not suit many of our New Church people.
     Further, I will quote these words from one of his speeches:

     "Read the Epistle of James and there will be seen what he means by Faith Alone. 'The devils also believe and tremble,' he says; you may indeed read the Epistle of Paul, where he so thoroughly teaches Faith. But read, I pray, not only those chapters which treat of Faith, but also the chapters in which the apostle enforces good works and threatens with temporal and eternal punishment those who commit evil deeds. Then you will clearly see what the true faith is."

     In all his sermons and writings he also insisted thus powerfully upon good works as well as faith.
     But let us look a little into his home-life. What Swedberg writes about the agreement he made with his wife after their engagement gives us the occasion to know a very interesting and important feature of their home-life.

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They agreed, be writes, that,

     "She should reign in the house, as she pleased, but in the capacity of a sensible wife and a good housekeeper. I should not interfere in the least. Money she should get sufficient and that even more, not less, the amount she would ask for. But two things she also had to promise me: first, that she would never interfere in the functions of my office and in these things wish to teach or rule anything. If am called by the LORD and accepted by my superiors, then I ought to be competent to preside in my own office. Secondly, she must promise me this: not to exhort me away from any good and honorable company, in which I may be enjoying myself, without drinking immoderately and without offending or vexing anybody, nor to begrudge me the pleasure of this quiet time after my hard studies and many troubles."

     Both kept this, their promise to each other, all their life; and it is known as well as can be ascertained from the facts of history that they lived a very happy life together, and in this instance we may be sure that such was really the case, for Swedberg was very frank and writes indeed very openly about himself and his life at home. We know that he loved his home dearly, for in the same he found a refuge from the strife and contention of the world. Here we find him every day holding worship together with his wife, children, and servants. Here we find him sitting in the midst of his children, giving them useful instructions and admonishing them always to keep in the path of duty and virtue; and here also we find him engaged in various amusements. His discourses on Faith Alone and the state of the Christian world must have been very instructive to them; they were no doubt especially interesting and beneficial to the young Emanuel Swedberg, and the soft influences of his tender and loving wife must have inspired in them many good qualities. It was probably from her that Swedenborg derived his great love of children and his refined and entertaining manner in society. It was in this home, in the midst of these influences, that Swedenborg as a child conversed with the angels. In a home not so favorable, the angels would probably have been driven away. Thus we plainly see the Divine Providence in having given Swedenborg such a home and such parents, for they seem to have been united to each other in conjugial love; and of the children born of such who are in conjugial love, we learn from the Writings that they derive from them the conjugial of good and truth, whence they have a faculty, if sons, to perceive the things relating to wisdom, and, if daughters, to love those things which wisdom teaches.
     What a blessing it is to the Church that there are inclinations in children to those things which parents loved! What a firm and never-failing security to the New Church, but what a threatening curse to the Old Church, in which all the LORD'S mercies in leading man nearer and nearer to Himself are but turned and perverted. The careful fostering, bringing out, and cultivation in the home and in the school of these, the LORD'S merciful graces transmitted through parents, will thrust the last spear into the Dragon and cause him with frustrated hopes to sink down, into Hell, whence he came when he first undertook to shake the foundations of Heaven.
SCHOOL: THE IMPORTANCE OF A TRUE EDUCATION, AS SEEN IN THE CASE OF SWEDENBORG 1892

SCHOOL: THE IMPORTANCE OF A TRUE EDUCATION, AS SEEN IN THE CASE OF SWEDENBORG              1892

     IT is impossible to overestimate the importance of a true education. For what does education mean? It is nothing less than co-operating with the LORD in His great purpose of creating a Heaven of angels from the human race. In His Divine Love and Wisdom the LORD created the Heavens and the earth, that He might have beings outside of Himself whom He might love, be one with and make happy from Himself; and we are taught that "two universal spheres proceed from the LORD for the preservation of the universe in a state of creation, of which one is the sphere of procreating, and the other the sphere of guarding the things procreated. These two spheres make one with the sphere of conjugial I love and the sphere of the love of infants" (C. L. 265). Now, the state of the Church with man depends upon the state of conjugial love; and the state of conjugial love is perfected as married partners concern themselves about the education of children-that is, of course, their true education, their education for Heaven.
     The importance of true education, then, is manifest. Next to conjugial love, a true education is the chief support of Heaven and the Church; in fact, conjugial love itself cannot exist without it. They go together; they cannot be separated.
     We find that when the LORD desires to establish His Church anew on the earth, He always educates some man specially for the work-some one whom He may use as instrument in carrying out His beneficent design. Thus, when the time came for the institution of the Jewish Church, He raised up Moses, who from his very childhood in Egypt had been educated and prepared for the work. In like manner, when the Jewish Church had run its course, and the LORD Himself appeared on the earth, He gathered around Him His twelve disciples, and educated and instructed them, so that from being simple, natural fishermen, they might become "fishers of men," and that through their instrumentality the first Christian Church might be established. And when that Church had passed through its various stages, and all genuine love and truth had perished, so that it became necessary for the LORD to come again into the world to save the race from impending ruin, He raised up Swedenborg, "a spiritual fisherman," as His instrument for the institution of his last and crowning Church.
     At the time of the LORD'S first advent men did not know much about the world around them; they lived quiet, easy-going lives, and the wonders of the natural universe, the investigation of which has such a fascination for the men of the present day, did not engage much of their attention. Thus they were very different in this respect from the men of the eighteenth and nineteenth centuries; so that while the LORD at His first advent could select suitable instruments for His purpose from among the simple-minded, natural fishermen of Galilee, at His Second Advent He chose a spiritual fisherman, which Swedenborg says he had been from his early youth, that is, "one who explores and teaches natural truths, and afterward spiritual truths in a rational manner."
     Thus Swedenborg was prepared for the reception and communication of the LORD'S last and crowning revelation by a thorough understanding of the truths of nature, because upon them rest the spiritual truths concerning the LORD and His kingdom.
     We have just heard from the last speaker what an important factor in the formation of a man's character is the hereditary impress he receives from his parents, and we have seen how fortunate Swedenborg was in this respect. The next important factor is the education he receives at the hands of his parents and teachers, and here again we see the LORD'S overruling Providence.
     When Swedenborg's father was promoted to the bishopric of Skara, in the year 1703, his son Emanuel, then about fifteen years of age, remained at Upsala to continue his education at that centre of Swedish learning.

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Here be graduated after a six years' course, during which period he resided with his brother-in-law, Eric Benzelius, who was at that time librarian of the University, and who carried on an extensive correspondence with learned men in all parts of the world. Thus under the Divine Providence Swedenborg was placed in the most favorable circumstances for becoming thoroughly versed in the science and philosophy of the age, and we know how well he availed himself of his opportunities.
     But in order that the study of science and philosophy might prepare Swedenborg for the high office to which he was about to be called, be had to study them from a very different standpoint from scientific, men generally. He studied them from an affirmative state of mind toward the LORD and His revelation. He would have nothing to do with any hypothesis or theory opposed to his belief in a personal God of the Universe, and never identified himself with those who denied the existence of God, and taught that nature was self-existent. Thus during his school and college career he built upon the foundation of a firm faith in the LORD, which had been laid during his earliest years, and which was carefully cherished in him by the teachings of his wise and excellent parents.
     In conclusion, it cannot be too deeply impressed upon our minds that as it was necessary for the LORD in instituting His Church, to educate some man who should become his willing and obedient servant, so He can only build up and firmly establish His Church, and lend her forward to her full glory, as men suffer themselves to be educated by Him. Too long has the New Church remained in the false idea that the chief work is to draw people out of the various bodies of the Old Church. This is but the beginning of the work; for too well we know that unless the children born within the Church are carefully educated in the truths of the Church, they will drift back into the ranks of the Old Church, or mix the Old with the New which is far worse.
     Let us be thankful that the LORD in His mercy has raised up men to warn the New Church of the danger into which she has been falling, and to lead us forward in the great and truly delightful work of co-operating with the LORD in His all-loving purpose of creating a Heaven of angels from the human race.
COUNTRY: THE HIGHEST NATURAL OBJECT OF LOVE TO THE NEIGHBOR, AND THE PLANE ON WHICH THE CHURCH IS TO BE BUILT 1892

COUNTRY: THE HIGHEST NATURAL OBJECT OF LOVE TO THE NEIGHBOR, AND THE PLANE ON WHICH THE CHURCH IS TO BE BUILT              1892

     WE have heard from the two previous speakers something of the influences, both in the home and the school, which surrounded Swedenborg in the early part of his life. We now come to respond to the toast to that age of man when he- comes to act from himself and to carry out in the daily performance of his uses in the world, the principles which he has learned from his parents and instructors, and which, in our toast, is represented by "the Country."
     The performance of uses to the country is a life of love to the neighbor in a degree second only to love for the Church, for the country is our parent which gives birth to us, nourishes us, and protects us, and hence it is called "fatherland" and "mother," which we are commanded by the LORD to love, for the country is the LORD'S Kingdom on earth, on the civil and moral planes, as the Church is the country on the spiritual plane. Without love to the country there can be no true love for the Church, for love to the country is the basis upon which, as upon a foundation, love to the Church in the individual is to be built. He who loves his country finds pleasure in promoting its good from good-will, and, as his affections remain with him after death, in the other life he loves the LORD'S Kingdom-that is, the goods and truths which constitute that Kingdom, and which are the LORD. It is impossible to rightly consider the country apart from the Church, because it is the Church which teaches us what it is to truly love our country; which teaches us what government is, and what order is, and without these there can be no country. It is the Church which teaches us that our country is to be loved for the good and truth which is in it, for otherwise our love is blind and selfish, and we love the country only to the extent that it administers to our personal welfare, seeing none of its faults-for to the blind man it has none-and endeavoring to obtain from it as much as possible without a return. To illustrate what true love for the country is, let us turn for a few moments to Swedenborg, and, while not considering here, yet by no means overlooking the great work which he did for his country and the Church in his scientific works, we shall see how truly he loved his country, and how this was the means of preparing him for his mission in the world.
     He loved truth for the sake of truth, and hence was in a perception of what truth was, and was never ashamed to boldly speak it, he accepted honors for the sake of the uses which he could perform to his country by means of them, but ready and desirous to give up all further honors when called to a higher use, namely, that of revealing the glorious truths to the New Church. To see the many ways in which he used his abilities to perform uses to his country we have to remind you of the lectures which we have, during the past week, heard from Prof. Odhner. Let us, then, learn to truly love our country, not being blind to its faults, yet not dwelling on them, and let us learn to carry out into our life day by day the principles which we are taught in our school, and which are or should be so dear to us, for here only are we taught what true government and true order are; here only are we taught what is true love for our country.
CHURCH: THE MISSION OF SWEDENBORG AND THE MISSION OF THE LIFE OF EVERY MAN 1892

CHURCH: THE MISSION OF SWEDENBORG AND THE MISSION OF THE LIFE OF EVERY MAN              1892

     THERE have been assigned to me three points to speak to, namely, the following:
     Swedenborg's call and mission.
     The Instrument of the LORD.
     The glories of the New Church.
     To attempt to expand all these points would require a very much longer speech than can be made, or than it would be proper to make on this occasion. We shall, therefore, have to be content with a few general remarks respecting them.
     Emanuel Swedenborg certainly was the most remarkable man that ever lived in the world. In the year 1709, when twenty-one years of age, he began his career as a Scientist and Philosopher. And in the course of time he became such a Scientist and such a Philosopher as the world had never seen before his day, nor will see again after him. It has been a common remark that "Swedenborg was a hundred years ahead of his age." Nay, he was a thousand years ahead of his age. Yea, he was for all time ahead of his age; because it is not given to any other man to write in the manner in which he has done. In his scientific and philosophical writings Swedenborg has, as it were, laid down the solid foundation-stones upon which all true science and philosophy must be built, in the future ages of the world.

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Swedenborg, therefore, also performed a most important mission in the world, as a man of science and philosophy. And by the performance of this mission he was prepared for the greater mission which he, in the Divine Providence of the LORD, afterward accomplished as a Revelator of Divine Truth.
     By his work as a writer on scientific and philosophical subjects, Swedenborg was prepared. And in the course of this work, he, at times, endured the most terrible sufferings, on account of temptations caused by the infestations of evil spirits. For all the hells combined were active in the endeavor to destroy him and if possible to' prevent his mission being accomplished. But in the states of direful suffering through which he passed, he prayed fervently to the LORD, and the LORD protected him, and enabled him to overcome in temptation.
     In the course of time, Swedenborg came into a childlike state-that is, into a state of humility. He said, "We must be like children in respect to the LORD" Who is the Heavenly Father. As Swedenborg began to grow truly wise, he was led to see that he knew nothing. He realized most fully that he was merely beginning to learn. And at so early a period as the time that he wrote The Principia, he said, "What we know is nothing, compared with what we have yet to learn."
     In the year 1744 Swedenborg adopted this motto: "God's will be done; I am Thine and not mine.

     In April, 1744, he made the following statement respecting himself:
     "This I have clearly written in the Prologue, n. 21,22 (to the Animal Kingdom, where he speaks of the nature and objects of his philosophical writings); yet of my own self I could never have discovered this, or arrived at a knowledge of it, but God's grace has wrought this, I being unconscious of it; afterward, however, I perceived it from the very effect and the change in my whole interior being. . . . Man's worship of his own understanding must first of all be abolished and overthrown, and this is God's work and not man's."

     On November 11th, 1766, Swedenborg wrote to Dr. Oettinger:

     "I was introduced by the LORD into the natural sciences, and thus prepared, and indeed from the year 1710 to 1744, when heaven was opened to me."

     At the end of the little work on the Intercourse between the Soul and the Body, Swedenborg tells how from a Philosopher he became a Theologian. He says:

     "I was once asked how, from a Philosopher, I became a Theologian, and I said, similarly as fishermen became disciples and apostles of the LORD, since I also, from my early youth, had been a spiritual fisherman. My interrogator then asked, `What is a spiritual fisherman?' And I answered, `A fisherman in the spiritual sense of the Word means one who investigates and teaches natural truths, and afterward spiritual truths in a rational manner."'

     From this it is evident that Swedenborg's Philosophical Works are true; that they contain throughout fundamental truths on the natural plane.
     Swedenborg was an inspired writer; and who that has in some degree a rational knowledge of the nature of his writings, can doubt it? I am now speaking of the Theological Writings, which constitute that Divine Revelation in which the LORD has made His Second Advent.
     It has often been asserted that he was not inspired but, only "illuminated." But this is to deny what Swedenborg himself says on this point. When we become somewhat familiar with the Writings, and learn of their voluminousness and of the nature of their contents, we can plainly see that it would have been just as impossible for Swedenborg to formulate such a system of Truth as the Writings contain from his own intelligence as it would have been to create the universe itself by his own power!
     Swedenborg said to the Royal Librarian of Stockholm:

     "When I think of what I am to write, and while I am writing, I am gifted with a perfect inspiration. Formerly this would have been my own; but now I am certain that what I write is the living truth of God" (Document 251, n. 7).

     Swedenborg was the LORD'S human instrument; and he was therefore able to make this declaration:
     "The Second Advent of the LORD is effected by means of a man, before whom He has manifested Himself in Person, and whom He has filled with His Spirit, to teach the Doctrines of the New Church from Himself by means of the Word" (T. C. R. 779).
     It was "by the Divine Mercy of the LORD" that every word contained in the Writings was written. And accordingly Swedenborg says in the Adversaria:
     "No word which I choose and write is my own, as I can solemnly testify. Wherefore, if any one, whether he be on earth, or whether he be in Heaven, attributes to me one iota of the things written, which are verities, he affects such injury to GOD MESSIAH Himself, that it could be condoned by no one except by GOD MESSIAH Himself" (Vol. iv, 1654).
     The great glory of the New Church is that the LORD JESUS CHRIST, the adorable God of Heaven, is acknowledged by the members of this Church; that He alone is acknowledged in His Divine Human, in which He has come again into the world in the Writings.
     We are taught that the New Church is the Crown of all the Churches, because it will worship the Visible God in Whom is the Invisible God, as the soul is in the body.
     "In the New Church there will be spiritual peace, glory, and internal blessedness of life, because there will be true faith and true charity."
     Another great glory of the New Church is that among its members conjugial love shall be restored. The LORD is providing for the establishment of the Church through the right education of the children for the sacred relation and state of marriage.
     In the Writings we have this declaration: "Conjugial love no longer exists upon earth, yet it will be resuscitated among those who will be of the New Jerusalem."
     And again it is written: "Conjugial bliss, happiness, and delight, can be given by the LORD alone, and to those only who adore Him; consequently it can be given only to those who are of the Christian Church."
     And by the Christian Church here is meant the Church of the New Jerusalem, which is the glory of the latter days.
doctrine of the Church 1892

doctrine of the Church              1892

     The doctrine of the Church is to be drawn from the sense of the letter of the Word, and is to be confirmed by it.- T. C. R. 225.
Notes and Reviews 1892

Notes and Reviews              1892

     THE publication of the New Church Evangelist has been discontinued owing to the financial loss incurred, and to the health of its editor, the Rev. E. D. Daniels.



     Solomon's Song and the book of Ruth have been procured in Hebrew as a text-book for the Academy Schools, and are on sale at the Academy Book Room. Price, in cloth binding, 25 cents; in paper, 12 cents.

46






     A CARD upon which are printed the services and subjects of discourses for the months of January and February, a calendar for reading the Doctrine of the Sacred Scripture for January, and some information concerning their Reading Circle, has been published by the New Church Society at Peoria, Ill.



     THE eighth edition of A Liturgy for the New Church, now published by the General Church of the Advent of the LORD, has just been issued.
     It differs from former editions in having a rite of "Coming of Age," in place of the rite of "Confirmation." The price, as heretofore, is $1.25 in cloth binding, or $2.00 in full morocco gilt edges. On sale at the Academy Book Room, 1821 Wallace Street, Philadelphia.



     The African and the True Christian Religion, His Magna Charta, the most recent work of Dr. James John Garth Wilkinson, contains a valuable fund of information concerning the African, from the Writings of Emanuel Swedenborg, and also from the works of men who have made the African their study, conspicuous among whom is Edward W. H. Blyden, LL. D., a full-blooded negro, who is interested in the return of the American negro to Africa, and to whom the book is dedicated. Some of the theories are untenable.



     THE Rotch edition of Heaven and Its Wonders, and Hell. From Things Heard and Seen, has just been published by the New Church Board of Publication, 20 Cooper Union. It is a fair translation, but the effort to secure elegance of diction has been at the expense of exactness. In this regard the translation published by the Swedenborg Lecture Bureau is superior. The book falls somewhat short of the elegant style for which former issues of the Rotch edition are noted. It sells for one dollar and twenty-five cents.



     ACCORDING to the Nineteenth Annual Report of the Board of Managers of the Swedenborg Publishing Association, of which the Rev. B. F. Barrett is President, the following works were printed during the year, in editions ranging from 500 to 10,000 copies: Science of Correspondence Elucidated, Intermediate State, Last Judgment and Second Coming, Smithson's New Church Theology, The Man and his Mission, Essential Points of the Wine Question, The Fruit of the Vine, A Cloud of Independent Witnesses, Succession in the Ministry, and Where and What is the New Church.



     In the 48th Part of the Concordance, issued during the past month, twenty-five pages are devoted to the entry "Hell." This is a little less than a third of the space (seventy-seven pages) devoted in the former Parts to "Heaven." Under "High-Priest," the references to the high-priest of a heavenly society, described in Conjugial Love, n. 266, and The True Christian Religion, n. 661, were inadvertently omitted. The Compiler desires that the omission be supplied. This Part of the Concordance contains many short articles, quite a number of them bearing on the science of history.



     THEOSOPHY is shown in the "Notes and Comments" of the February Monthly to be only a more refined or subtle form of materialism and hence its spread among atheists. Very appropriately the sermon in the same paper, written by Candidate Stephenson is "on the necessity of having a true idea of God." It is proposed to give, in the columns of The Monthly, from time to time, suggestions upon the instruction of children in the Doctrines of the Church and in the Sacred Scripture, and the first installment is an earnest of the great and needed use that these suggestions will perform. The works of Thomas Carlyle continue to receive the attention of our English contemporary.



     New Church Tidings for January makes up for the lateness of its appearance by the ability of its contents, which relate to the little understood subject of charity, and, as germane thereto, to the separations that have recently taken place in the New Church. It takes a judicial view, in the light of the Doctrines, of the manner in which the separation in Canada is regarded respectively by the President of the Convention, by the President of the Canada Association, by the Periodicals, and by the Rev. G. Nelson Smith, and promises a continuation of its analysis in the next number. The letter of Mr. A. K. Roy and his wife, withdrawing from Convention is full of references to historical happenings within the past few years.



     A FRIEND writes: "In the 'Bibliography of Conjugial Love,' contained in the last issue of Life, I notice the omission of any reference to a somewhat remarkable issue of the first part of the work in Boston, by Otis Clapp, in the year 1854. It is a kind of edition de luxe of the translation of Mr. Goddard, printed from the same plates upon fine paper, with a slightly broader margin, gilt-edged, and bound in gilt cloth. The title-page was especially prepared for the edition, and contains no intimation of the existence of the second part. The copy that I have bears no marks of use, the cover is a little faded. I presume that there are others like it extant, but I have made inquiry and have learned of none." This volume has since been added to the library of the Academy.
     A typographical error occurred in the last line of the "Bibliography of Conjugial Love," where the year 1881 should read 1891.



     THE Swiss Union has issued a catalogue of the German and French New Church works which they now carry in stock.
     This gives the occasion to note that all of the Writings published during Swedenborg's lifetime, and The Apocalypse Explained, Summary Exposition of the Prophets and Psalms, and Charity, can be obtained in German. The Coronis was published as part of Hofacker's translation of The True Christian Religion, but that is out of print. The editions in the market are all translations of Dr. Immanuel Tafel, Miss v. Conring and Messrs. Wurster and Pfirsch.
     The French edition here advertised is that of Le Boys des Guays, and embraces the same works as the German list, and besides, Swedenborg's Index to the Arcana. In addition to this there is a French Index about the size of Rich's English one. The German set lacks any index to the Arcana whatever.



     THE twenty-sixth annual report of the officers and managers of the American New Church Tract and Publication Society, for the year ending December 31st, 1891, contains extracts of letters from a number of those who receive the weekly tract-periodical The Helper, as also from ministers and students who receive the gift-books. Among the latter is a young man from Asiatic Turkey. The total number of the four gift-books sent out since the work of distribution began, is 101,648, the number of persons reached being probably over 32,000. It would be interesting to know how many of the 32,000 have come into the New Church. Some have, but are there more than one in a thousand? If that number have come into the Church by this means, the labor a ad money expended have been well and profitably spent. The report states that by recent purchase of the tracts stored in New York, they now have about 500,000 tracts on hand which they want to circulate.



     THE New Church International Leaflet Association, which was begun in May, 1889, closed in December, 1891.
     Its object was to promote the spread of the truths of the New Church by an extensive distribution, at home and abroad, of two-paged leaflets. The idea entertained by the promoters of the Association was, that special Doctrinal Leaflets, setting forth in consise and conclusive form the essential truths of the New Church should be written. This work has not been found to secure that amount of unanimity and co-operation originally hoped for; it has, therefore, been abandon one in favor of another effort. The Swedenborg Society agrees to undertake the preparation of two paged Doctrinal Leaflets, the same to consist of two-page extracts selected from the Theological Works of Emanuel Swedenborg, and to issue the same, without note or comment, on the same principle as the Bible Society issues separate portions of the Divine Word.

47



      Since the International Leaflet Association commenced operations, 50,350 leaflets and 9,700 pamphlets, making a total of 60,050, have been printed at a total cost of L32 1s. od. Nearly all the leaflets and a large portion of the pamphlets have been distributed. Copies have been posted direct to the Bishops of the National Church, and to eminent men in every station of life at home and abroad.



     THE Part of the Concordance issued last May contained the entry, "HADES. See Hell." Part 48, just published, contains the article on "Hell," the head-lines of which read, "HELL-Infernum. INFERNAL-Infernalis. HADES-Infernus. R. 321." It is not altogether clear what this reference to The Apocalypse Revealed means, as in the quotation from that work, inserted in its place, "Infernus" is rendered not "hades," but "hell." The word is quoted from the New Testament, where the Greek is "Andes." But this is not the only place where this Greek word has been translated "infernus." Upon investigation it will probably be found that wherever, in the New Testament, the Greek word occurs in the nominative case, it is translated "infernus," and it is a fair presumption that, where the oblique cases occur, the translation gives the corresponding oblique cases of the masculine, and not of the neuter form of the Latin word, both of which forms are identical in these cases. Perhaps the masculine form was used because the Greek word is of the masculine gender.
Word 1892

Word              1892


     The Word, without doctrine, is not understood.- T. C. R. 226.
NEW CHURCH POEMS 1892

NEW CHURCH POEMS              1892

WAYSIDE POEMS. John Westall: Boston, Massachusetts. New- Church Union, 1891. Olive cloth, $1.00. White and gilt, $1.25.

     A PLEASANT thought evidently led the Massachusetts New- Church Union to extend to others the gladness that found expression in the poems of the New- Church minister, John Westall, who departed this life over a year ago.
     Some of these poems, says the editor, "were written for special occasions, and some were almost improvised, which, without the voice and spirit that accompanied them, lose much of their meaning. They are really what their title indicates, Songs by the Wayside. Many of the earlier ones were thrown off spontaneously-from very gladness of heart, amidst pressing cares, and along the rugged paths and dusty highways which the writer trod in his unusually active life."
     The editor thoughtfully attempts to shield the book from the critic by stating at the outset that "these selections are presented, not so much because of their poetic merit, as for the rare qualities of character which lie behind them, and which they serve somewhat to illustrate."
     After such an introduction the reader must not expect to find a finished literary production. Yet despite the caution, he often finds the rhythm so lame and halting that it is annoying, while the rhymes, ofttimes poor, verge even to the ridiculous, diverting the mind from the sentiment.
     Sometimes the thought and the language of the poems are, on the whole, excellent, but an inconsistency in the figures employed, or an error in the thought, mars the reader's pleasure, or obscures his instruction; as, for instance, when the author writes of "the breezes of wild passion," reminding one of Bottom the weaver, who could "roar like a sucking dove."
     Still, the reader is compensated by the enjoyment granted by other poems of greater merit.
     The following, for instance, must appeal to the fancy and the affections of every boy or girl, who has a love for the works of the LORD'S hands in the kingdoms of nature:

"With the silken wings of flying seeds
     In layers close and fine,
The humming-bird builds its tiny nest,
     Of curious design;
Upon the moss-grown branch or trunk
     Of a gray and withered tree,
Among the woods, or where the pear
     Blooms sweetly on the lea.
And with the pale-green lichens,
     It so nicely binds it round,
You can scarcely tell it from the branch,
     As you stand upon the ground;
And from the thick gray mullein leaf
     It takes the woolly down,
And from the young and tender fern
     Its covering soft and brown,
And with them lines its little nest
     Where its two white eggs are laid,
When the daisy waves its silver plume
     Upon the grassy glade."

     The poems are of great variety. Many of them have some reference to the spiritual.
     "Little Mabel" will doubtless enjoy "Bi lo, Baby Bunting," but to the more mature mind, it is an odd mixture of truly poetic expression and "baby talk."
     In "Fold thy Hands," the correspondence of the hand and the head is brought to the child's attention, but the reason for folding the one and bowing the other is not expressed to the apprehension of one of tender years.
     The conception of good, peculiar to the New Church in New England, has left its impress upon the book, where the reader is admonished to

"Never speak a single word
That will hurt another's feelings,"

which is very laudable at the right time, but loyalty to the truth above people's feelings may sometimes bring about a different result. People's feelings are frequently hurt because their sensitiveness arises from too great a consideration for self.
     "Be Good," as its title indicates, is based upon the same idea. One fain would wish that it had a companion poem on "Cease to do evil."
     In wholesome contrast to such poems are such others as are represented by the one on "Odors," in which the correspondence between them and spiritual spheres is the theme:

"The unseen rose its presence oft reveals
     By odors sweet that fill the summer air;
And thus life's secret from the spirit steals,
     Whate'er the form the features may declare.
Around the soul its living sphere is seen
     By every angel in the world above,
The life of charity and faith serene,
     Fragrant as flowers and beautiful as Love.
Thus every odorous blossom to man brings
     The Images of life which angels live,
And orient spices whose rich fragrance wings
     Its way to distant climes, true lessons give.
For in all worlds, where'er life doth appear,
     The soul dwells like a flower, in its own atmosphere.

     The book can profitably be introduced into the family and the school, if the poems will be judiciously selected. Thus many will prove of assistance in leading the young to heaven, and in bringing the sphere of heaven to the old also, cheering them on the way of life, as they did the author.

48


NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:-MR. ALVIN NELSON, 565 West Superior Street, Chicago, Ill.
     MR. R. W. MEANS, JR., 21 Windsor Street, Allegheny, Pa.
CANADA: MR. RUDOLPH ROSCHMAN, Waterloo, Ontario.
     MR. B. CARSWELL, 20 Equity Chambers, Toronto, Ontario.
ENGLAND:-REV. R. J. TILSON, 2 Inglis Street, Camberwell, London, S. E.
     MR. G. A. MCQUEEN, Roman Reed, Colchester,
     MR. JAS. CALDWELL, 52 County Road, N., Liverpool.
Scotland:-MR. WM. ROBERTSON, 18 Carmichael Street, Gowan, Glasgow.

PHILADELPHIA, MARCH, 1892=122.



     CONTENTS.

     Editorial Notes, p. 33.-Progress through Change of State (a Sermon), p. 34.-Rejection of the Divine Human Spiritual (Genesis, xxxvii, 8-28), p. 37.-Necessity of the Hebrew Points, p. 39.-Notes on Ecclesiastical History, III, the Most Ancient Church, p. 39.- Anniversary of Swedenborg's Birthday, p. 41.-Emmanuel Swedenborg, the Servant of the LORD, p. 41.- Swedenborg's Birthday, January 29th, 1892, p. 41.- The Home of Swedenborg, p. 42.-Education In the Case of Swedenborg, p. 44.-Love of Country, p. 44.- The Church and Swedenborg's Mission, p. 44.
     Notes and Reviews, p. 45.-New Church Poems, p. 47
     News Gleanings, p. 45.-Marriages, p. 48.- Academy Bock Room, p. 48.
     AT HOME.

     Pennsylvania.-Bishop Benade left Philadelphia on February 18th, on a trip to Chicago.
     Canada.-ON Swedenborg's birthday a special service was held in the Berlin School of the Academy in the morning. The school colors were presented to the individual pupils. Afterward followed a social. All the older pupils had written poems for the occasion, and prizes were awarded for the best.
     In the evening the occasion was celebrated by the older people.
     New Jersey.-ON Sunday, January 24th, the Rev. C. H. Mann, pastor of the New Church Society at Orange exchanged pulpits with a Congregational minister of that city.
     New York.- THE New Church people at Bay Shore, L. I., have organized a Sunday-school.
     ON the evening of January 24th, in the mission chapel of the New York Young People's League, services were held in which fourteen young women and girls were received as junior members of the Society. The Rev. S. S. Seward officiated, questioning each candidate separately and afterward bestowing upon her the blessing. A hymn concluded the services.
     Massachusetts.- THE Rev. W. H. Hinkley has discontinued his pastoral use for the Brookline Society for the present, on account of ill health, and gone South, where he will be active in the interest of the Board of Home and Foreign Missions of the General Convention.
     Maine.- THE Rev. J. B. Spiers occasionally preaches for the Portland Society, and also at Bath, and holds weekday meeting at Saco, Biddeford, and Cumberland Mills.
     Ohio.- THE New Church Society at Cleveland is now under the pastoral charge of the Rev. Percy Billings. A state of prosperity and growth is reported.
     Illinois.-ON Sunday, January 17th, a New Church Society was organized in Aurora, Ill., at the residence of one of the members. Services were held in the afternoon for the first time, conducted by the Rev. A. J. Bartels, who baptized ten adults and three children and administered the Holy Supper.
     Michigan.- THE Rev. G. N. Smith has been on a missionary tour throughout the northern part of the State.
     Tennessee.- THE labors of the Rev. C. Nusebaum at Gruetli are reported as meeting with considerable success. He preaches to a large congregation composed principally of the intelligent class of Swiss, who inhabit that locality, and who are deeply interested in the Doctrines of the Church as taught by their minister. The Sunday-school is for the younger members of the Society, many of whom receive instruction from Mr. Nussbaum during the week. Besides his work at this place, Mr. Nussbaum occasionally holds services at other towns in the vicinity.
     THE Rev. Louis Rich, who until recently ministered to the Society at Crossdale, is at present without a charge, owing to the inability of the members at that place to Support a minister.
     California.-ON Sunday, January 23d, the Rev. John Doughty delivered a discourse commemorative of the twenty-fifth anniversary of his pastorate with the New Jerusalem Society of San Francisco.

     ABROAD.

     Great Britain.- THE Rev. James Hyde preached at Argyle Square, King's Cross, on Sunday, January 31st, during the absence of the pastor, the Rev. John Presland, who conducted services for the Salford Society, Lower Broughton.
     THE Rev. J. R. Rendell, President of Conference, conducted services at Flodden Road, Camberwell, on January 31st, administering the Holy Supper.
     A NUMBER of ladies of the New Church Societies of Scotland met recently in Glasgow, for the purpose of forming a Ladies' Auxiliary, the use stated being to aid in different departments of Church work.
     THE Rev. Arthur E. Beilby, pastor of the Melbourne Society, Derbyshire, has resigned that office.
     THE newly-erected New Church temple at Salford was dedicated on January 15th, by the Rev. J. R. Rendell, assisted by the Rev. Messrs W. T. Stonestreet, H. Cameron, and A. R. Rodgers. The Church proper seats 300 persons and the school-rooms below accommodate the same number. The cost of the temple is L3,000, not including the organ, which is reported as having 1,256 pipes.
     Austria- Hungary.-IN accordance with the action of the German Synod in recognizing Mr. Nahrharft as a minister, and authorizing Mr. Krupka to ordain him, this gentleman and two other laymen performed the ceremony by the laying on of hands.
     Africa.- THE few receivers of the Heavenly Doctrines who not long ago organized "The Durban New Church Society" in Durban, are now erecting a house of worship.
     Japan.-MR. Kay Takimi, who recently returned from a visit to Japan, reports the receivers there in a troubled state, owing to the loss by death of their leaders-Mr. Takimi's parents and uncle. It is, however, his belief that present difficulties will soon be overcome, and that our friends in that country will again find themselves in a progressive condition.
FOR SALE 1892

FOR SALE              1892

     A LIBRARY for travelers consisting of Tafel's German Translation of the Bible, a set of the Writings in German except a few of the smaller ones, and in English Apocalypse Explained, Rich's Index, Compendium of the Theological Writings of Emanuel Swedenborg and Dictionary of Correspondences, together thirty-one volumes, all bound in light but full leather and cut down as far as possible so as to reduce the weight.
     A case and a satchel, light and strong, belong to the set.
     Tim is set was prepared by a German gentleman who at one time was much on travels in time interests of the Church and it is well suited for a German missionary. It can be set up in its own case, on a table, in two minutes, ready for reference.
     The entire set will be sold very cheap. Please communicate with Carl Hj. Asplundh, Agt., 1821 Wallace St., Philadelphia.

     NEW CHURCH LIFE.
     BOUND VOLUMES.

     THE bound volumes of New Church Life for 1891 are now ready and on sale. Price, $1.50 to non-subscribers, $1.25 to subscribers, 75 cents, when complete well-preserved sets are received in exchange. By mail 20 cents additional. Earlier volumes except Vol 1, obtainable on same conditions.

     BINDER FOR FILING.

     A specially prepared cloth binder for the convenient filing and preserving of the current issues of Life will be sent post-paid on receipt of 50 cents.
     Another binder in half leather 75 cents.
     Ends issue can be inserted in such a manner as to allow of the pages being opened flat, and of one or more papers being taken out and replaced at any time without disturbing the other parts.

     ON SALE.

     CONJUGIAL LOVE, new English translation by A. H. Searle (see review in Life for November, 1891). Cloth, $1.00. Full cochineal morocco, gilt edge, $4.50. Postage, 15 cents.
     DISCRETE DEGREES, in Successive and Simultaneous Order. By the Rev. N. C. Burnham. 175 pages of text (6 1/2 x 9 1/2 inches). $4.00; postage, 16 cents.
     Consists of two parts: The first part treats of the growth and development of the degrees in man, from birth to adult life and during regeneration. The second part treats of the degrees in the LORD, their assumption and glorification. The whole illustrated by forty colored diagrams.
     DOCUMENTS CONCERNING THE DISTURBANCES caused by the Rev. L. H. Tafel in the Academy of the New Church and the General Church of Pennsylvania. 384 pages (5 5/8 x 9 inches). Cloth, $1.00; postage, 15 cents.

     ACADEMY BOOK ROOM,
1821 Wallace Street, Philadelphia.

49


Word 1892

Word              1892



Vol. XII, No. 4. PHILADELPHIA, APRIL, 1892=122.
Whole No. 138.


     The Word is in all the heavens, and thence is the angelic wisdom.- T. C. R. 240.
Title Unspecified 1892

Title Unspecified              1892

     THE LORD teaches in the first chapter of the Gospel by John: "In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was wade. In Him was Life, and the Life was the Light of men. And the Word became Flesh and dwelt among us, and we beheld His glory, the glory as of the Only-Begotten from the Father, full of grace and truth." "The Word" is the Divine Truth. If these verses be read with this understanding, the Second Coming of the LORD will be clearly understood.
     When the LORD came into the world, He came as the Divine Truth. It was as Divine Truth that He "became Flesh." By the Divine Truth were all things created, for Divine Truth is a substantial, and real thing,-the veriest substantial, the most real. By this, and in this, God sent Himself into the world, according to the very laws of order which he had impressed upon creation "in the beginning." In Him as Divine Truth was Life, the very source and origin of all life in heaven and on earth, and this Life-the most intense are of Divine Love-was the Light of men.
     God being the Word, the Divine Truth, the Life, the Light, has thus made His Second Coming. In the Revelation of the Doctrines of the New Church, which are the Spiritual Sense of the Word, He comes as the Word, the Divine Truth, the Life, the Light; and this Light now shineth in the darkness of the Christian world, "but the darkness comprehendeth it not." The reason, as stated elsewhere in the Word, being, that men's hearts are evil. But if they will remove their hearts of stone and receive hearts of flesh, they can see the glory of the Divine Truth, the same glory of which it is said, "Ye shall see the Son of Man coming in the clouds of Heaven, with Power and Great Glory." And of this glory now revealed in the Theological Writings of Emanuel Swedenborg, it is said, that it is "The glory as of the Only-Begotten, full of grace and truth."
     In the Writings of the New Church, then, God Himself is now present in the world, a living and real presence, as living and real as that, when, in the body taken from the Virgin Mary, He dwelt in the land of Canaan, teaching and healing, and performing other mighty works.
Title Unspecified 1892

Title Unspecified              1892

     The Church is from the Word, and is such with man, as is his understanding of the Word.- T. C. R. 243.
Title Unspecified 1892

Title Unspecified              1892

     THE more closely Swedenborg's scientific or philosophical works are studied and compared with his Theological Works, the more clearly is it seen that they constituted the necessary preparation for the latter. As it is true that universal nature is a theatre representative of the Kingdom of the LORD, and that, therefore, all and single the things in nature show forth as in an image things spiritual and celestial; and as it is true that Heaven rests upon earth; so it is true that in order to be able to enter upon the study and perception of spiritual and heavenly things, Swedenborg's mind had to be prepared by the intelligence acquired by him by the study of natural things, upon which the spiritual things were to rest as a house upon its foundation.
     In the well-known relation at the close of the small Work on the Intercourse of the Soul and the Body, where Swedenborg explains how from being a philosopher he became a theologian, it is laid down almost as an axiom that one should first investigate natural truths as a foundation for the spiritual truths. "What theologian among Christians has not first studied philosophy in the gynmnasia before he is inaugurated a theologian? Whence as e otherwise any intelligence?"
     The preparation which the mind of Swedenborg underwent by his study of natural things is an example of the preparation which the mind of every Newchurchman ought to undergo; and in this preparation he can, for the present at least, do no better than follow Swedenborg, go over the same ground which he covered, and even tread in the same footsteps, by studying the works which he wrote during the period antecedent to his call to his high office.
     The necessity of the study of Swedenborg's philosophical works is apparent from a general view of the twofold presentation of the Heavens and their dependence upon the LORD.
     The teaching concerning the LORD as the Sun of Heaven Who produced from Himself the successive atmospheres by which the spiritual heat and light of `His Love and Wisdom are communicated to angels, spirits and men, cannot rightly be understood without an insight into the philosophy concerning the creation of the natural sun and its atmospheres, by which the natural heat and light are conveyed to the earth and to man upon it, which philosophy is laid down hr the Principia; or, the First Principles of Natural Things, Being New Attempts toward a Philosophical Explanation of the Elementary World-and kindred works.
     The teaching concerning the LORD as the Divine Man, who is in the Sun of Heaven, and who is nevertheless present everywhere in His created universe-the teaching concerning the Greatest Man, or Heaven, which is in the Image and Likeness of the Divine Man-and the teaching concerning the spirit of every individual man himself-cannot be rightly understood without some grasp of the philosophy concerning the natural and material form of man, his body-which philosophy is given in The Economy of the Animal Kingdom and in The Animal Kingdom, both "Considered Anatomically, Physically, and Philosophically"-and other works belonging to the same series.
     A more universal study of Swedenborg's philosophy concerning natural things, with its resultant fixing in the mind, of the laws of order as they are ultimated in natural things, would be of incalculable assistance in preventing many of the vagaries and absurdities that abound in the Church, concerning matters appertaining to the LORD and to charity and faith.
     The memorable relation referred to above shows the deep significance that lies hid in the fact that the LORD chose fishermen as His apostles.

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This fact is made known repeatedly in the Word of the New Testament; and in the Heavenly Doctrines the fact is dwelled upon that the LORD chose a spiritual fisherman to teach the things which are of His New Church.
     Every one can make the application to his own case. But as far as concerns our schools there cannot he the slightest doubt or question that the philosophic works must be made the object of thorough and continued study.
In the single things of the Word 1892

In the single things of the Word              1892

     In the single things of the Word is the marriage of the Lord and the Church, and hence the marriage of good and truth.- T. C. R. 248.
SUBMISSION, THE MEANS OF CONJUNCTION 1892

SUBMISSION, THE MEANS OF CONJUNCTION       Rev. C. T. ODHNER       1892

     "And Jacob lifted up his eyes and saw, and lo, Esau came, and with him four hundred men. . . . And he bowed himself to the earth seven times, until he came near unto his brother. And Esau ran to meet him and embraced him and fell upon his neck and kissed him, and they wept."-Gen. xxxiii; 1-4.

     THE subject of this text presents, as it were, the culmination and completion of that wonderful story concerning the house of Abraham which, in the internal sense, treats of the regeneration of man and, in the supreme sense, reveals the Divine process by which the LORD glorified His Human, assumed on earth.
     The history of Abraham represents the state of infancy and childhood of the LORD, and also of man, when an internal is formed by means of the implantation of celestial remains. The external was in this state widely separate from the internal, and the work of glorification consisted in uniting this human external with the Divine internal, to which, from heredity, it was radically opposed. To this end the external had to be instructed evolved, and educated, and this by the gradual formation of many intermediate planes of thought and affection.
     The first affection or the external, which could be made of use in this work was the affection of acquiring scientifics, represented by Hagar, the Egyptian handmaid. By influx from the Divine Internal into this affection, a new and higher plane was formed in the external, the plane of the natural rational, represented by Ishmael. This rational was necessary for life in the natural world, bat, being formed from the fallacious appearances of sensual scientifics, it was in many respects opposed to, and unwilling to be ruled by the internal Divine Truth, which now began to manifest itself. By further instruction, and by temptation-combats, the LORD subdued and humbled this proud and unruly natural rational, which would accept as true nothing that could not be comprehended by the senses. Instead thereof, Jischak was born from Sarah. A new and internal rational was formed by influx from the internal Divine Good into the intellectual which had hitherto been dormant or barren. This rational could be of more genuine use in serving the internal man as a medium of influx into the natural, because it willingly accepted as Divine Truth whatever came from the Divine, for the supreme reason that the LORD had said it. From this readiness to accept and serve the Divine Truth, Isaac represents rational good, and this good conjoined to itself Rebecca-that is, the affection of truth derived from doctrinals which, being in themselves scientifics, were natural, but still could be elevated into the Divine Rational. There was, now, a ready passage-way by means of the rational through which the Divine Good and Truth could descend and operate from the inmosts even to the outermosts. The glorification of the external natural of the LORD'S Human could now begin.
     From the covenant in the rational between rational good, and truth elevated from the natural, two affections were born like twin brothers in the natural: the affection of good and the affection of truth, in the Word represented by Esau and Jacob. Of these, Esau was in reality the first-born, but he sold his primogeniture to Jacob. The, natural human was not yet ready to acknowledge the supremacy of good, for it was as yet altogether in the fallacious appearance of its sensual life, and to it truth seemed to have the supremacy, because in time, though not in end, truth comes to the consciousness of the natural man before good, which seems to be only the production of truth. In order that no violence should be done to the natural in this state, truth with its affection was for a time permitted to assume the supremacy, but to the end that it should finally, in freedom, submit itself to good, and be conjoined with it. It was therefore necessary that Jacob should flee from Esau, sojourn for many years with Laban, and from him acquire wives and acquisition. A new state began, in which good in the natural was separate from the truth in the natural, and in which the latter alone seemed to be active. Before this truth in the natural could be conjoined with genuine good from the Divine, an intermediate good had to be provided, with which conjunction could be effected. Such intermediate good is, for an example, the affection of doing good for the sake of reward, a good which can be turned to good uses, but in which man must not always remain. With this middle or collateral good the truth in the natural conjoined itself by means of the affections of exterior and interior truth, and being thus conjoined, goods and truths were multiplied from it, and the truth itself, in the natural, received a beginning life and became the good of truth. Worldly, terrestrial, and corporeal things were no longer considered as ends, the former middle good could now be separated and the human be prepared to accept and receive genuine Divine Good. This preparation took place by means of the temptation-combats which are represented by the wrestlings of Jacob in his dream, and this subject is continued and completed in this chapter of Genesis, where it is described how Jacob met Esau.
     The subject here treated of is, indeed, concerning the LORD, how He glorified His natural Human by uniting the good of truth therein with Divine natural good. But inasmuch as the regeneration of man corresponds to the Glorification of the LORD and is effected according to the same Divine Laws of Order, it is allowable to illustrate the Glorification of the LORD by the regeneration of man which more easily falls within his comprehension.
     When the regenerating man in the process of his reformation has come to the state here represented by Jacob, his mind has been stored with truths of doctrine which he regards with affection. Nor is this a merely intellectual affection, but a desire is beginning to be formed in him to do the truth, to act it out in life. He begins to perceive the end and purpose of the truth that has been given to him, and an intention of good is being formed, the beginning of a new will with him. This is expressed in the words, "And Jacob lifted up his eyes and saw, and to, Esau came."
     By "lifting up the eyes" and by "seeing" is meant perception and intention, and by "Esau" is signified genuine good in the natural.

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But with Esau came "four hundred men." "Four hundred," like the number "forty" in the Word, signifies temptations. These begin when good begins to act as the primary, or when man begins to intend the good; they cannot begin before, because until then there cannot be any resistance on the part of man. The combat itself is not produced by the good, inflowing from the internal rational, but the ideas and affections of the natural man, formed from the fallacies and illusions of the senses, cannot endure the approach of good, because they are discordant. Nor is it the good itself which combats these things in the natural man, but it is the internal rational truths, accompanying the good, which inject terror and anxiety into the spirits that rule over the falses and evils in man. Jacob feared the four hundred men that came with Esau.
     This is the case throughout the life of the regenerating man. The most external evils and falses may have been subdued, but the perception and approach of a more internal good always produces new fear and anxiety in the remaining fallacies and unregenerate affections in the natural man. An example of this may be seen in the fear and anxiety and turmoil of temptation that have been produced in the New Church by the preaching of the more internal understanding of the Doctrines of the Church, for the sake of the development of a more internal good of life.
     What fear and anger have not been produced by the preaching of the doctrine of the Divine Authority of the LORD'S Truth now revealed? To this natural mind the acceptance of this doctrine seems like giving up all of one's freedom, "enslaving one's reason under the dictum of Swedenborg," as it has been called. Yet this teaching aims at the very highest good of the Church, viz., absolute trust and love to the LORD, and an unresisting willingness to be led by Him alone. Take for another example the good of educating the children of the Church for Heaven instead of for the world. What hatred and opposition have not been caused in the Church by the approach or preaching of the truths teaching this good? "What! give up missionary work, leave the hungering and thirsting multitudes to their darkness and need, and instead thereof confining the work of evangelization to the school room!" To the unthinking natural mind this seems the height of folly, nay, even cruelty. And yet, this good ought to be the one nearest to the heart of every one desiring the true establishment of the LORD'S Church. Take any other troop of four hundred men; take the truths teaching the order of the priesthood, how the good of the salvation of souls may be performed among men through its instrumentality; take the truths of conjugial love, teaching the means whereby this, the fundamental love or good of Heaven and the Church, maybe restored upon the earth, what opposition, anger, fear, anxiety, and combats have not been aroused by the appearance of the truths teaching these goods?
     Thus it has hitherto been with the Church in general, and thus it is with every man of the Church in particular. Even with those who intellectually, and, it may be hoped also with internal affection, have accepted the goods and truths referred to just above. With them, as with all in whom this Church is beginning to be established, there remain natural ideas and affections opposed to the good of their individual regeneration. With each one there appear, in a long continued series, new uses to be performed, new goods that must be lived, and for every new good that is perceived there are aroused opposing evils and falses which have long been active without having ever before come to consciousness of his rational. Then conflict takes place. The four hundred men of Esau, the rational truths of genuine good appear before the natural man as harsh and implacable judges, before whom excuses and ratiocinations are of no avail. The evil must be shunned; it must be given up, and the evil spirits dwelling in it must be sent back to hell-or else man will go with them thither. There is ultimately no other alternative.
     The victory cannot, indeed, be gained at once. The power of hell is mighty in man's proprium, and the affection of truth is weak within him as long as there is in him any confidence of his own power. Again and again he succumbs before the assaults of the infernals. Again and again heavenly good and truth appear to him as by studying the Revealed Word his mind is more and more stored with cognitions of the horrible nature of evil and the blessed nature of good. Again and again he tries to fight from his own imagined power of good, but ever in vain, until, seeing his own absolute want of power, he despairs of the end-that is, of his salvation. The presence and mercy of the LORD then seem doubtful and far away, but this is because he can only perceive the overwhelming fear and anxiety produced in the natural man by the threatened loss of the cherished evil. But the LORD in His infinite love and mercy is then more near than ever, working for his salvation. For in this state of anxiety and despair the haughty pride, the deep-rooted conceit of self-intelligence and self-power is being broken up and scattered, and the impure cupidities and false persuasions are being wiped off. How, and why? Because man, by his loss of self-confidence, has then removed the barrier that before shut off the influx from Heaven, and the LORD, and His angels can now freely inflow and drive away the spirits of hell.
     "And Jacob bowed himself to the earth seven times."
     Man can now come into the state of humiliation-that is, he perceives how small and low and powerless he himself is in the state of truth alone, or the affection of truth when not conjoined with help from the LORD-that is, with the affection of genuine good from the LORD.
     In this state he is turned away from the evils and falses in himself which oppose the conjunction of his affection of truth with the affection of good from the LORD; he is thus turned away from himself and is open to the LORD. This may be illustrated by the case of a child which for some offense has been punished by its parent. It is not in reality the child that has been punished, but the evil concupiscence in the child perceives the opposing sphere of good of the parent as a punishment. This produces pain, fear, anxiety, grief; and finally humility, in which state the evil concupiscence has been broken. The child is then in a state to look away from the evil that has been hurt in him, and is able to receive the good communicated by the loving instruction from the parent. But as long as there remains in the child a stubborn, proud, self-willed little spirit, that I good cannot be received. It is, therefore, first of all, necessary to continue the punishment until the self-will is broken, and the child reduced to a state of humility. So with the great children that are called men and women, "good and truth can inflow from the LORD only into a humble and contrite heart which, by much chastisement, has been led to acknowledge that in itself there is nothing but evil, and in the LORD nothing but good; for in this state there is the annihilation of self and thus an aversion and absence from self" (A. C. 3994).

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     The first effect of this state of humiliation is that man begins to submit himself to the LORD, to subordinate himself with his own intelligence and desires to the wisdom and love of the LORD. Humiliation is not an end in itself; but a means of reducing man into a state of order, and subordination is the very order of Heaven and of all that the LORD has created according to that order. "In all things proceeding from the LORD there is a continuous chain of subordination and application, thus of; submission of one thing to another, proceeding from the' first essence of life throughout all existences. All conjunction in this chain of superiors and inferiors is by submission." (A. C. 3091). "Subordination is indispensable where there is any government, for without it society could not possibly hold together" (A. C. 7773).
     Where subordination and submission are rejected, Heaven cannot operate with man, for an orderly receptacle of heavenly influx is then wanting. This brings us to a recognition of the folly, nay, the evil of the opposition which is at this day prevalent even in the New Church to an orderly subordination in the Priesthood of the Church. How, indeed, can the Church become conjoined with Heaven, and by Heaven with the LORD, when the conjoining order of Heaven is wanting in the very office through which the Holy Spirit is to operate? And, more universally, it may be seen that the principal evils disturbing the whole Church arise from a want of submission and subordination of man's self-intelligence to the Divine Authority of the LORD'S Revealed Truth This submission is not yet general in the Church but it will come. The signs of its coming may be seen in the general state of turmoil, anxiety, combat, and fermentation at this, day prevailing in the New Church Oat of this state there must, with the well-disposed, arise a state of humiliation, and, finally, of submission and subordination to the LORD'S Will. We have the Divine promise: "Ventururn eat tempus quando illustratio" (A. C. 4402).
     To return to the regeneration of the individual man. It is upon the submission of truth to good, or of the external man to the internal man that the whole of regeneration depends; nay, regeneration consists essentially in this submission, for in this state the LORD can, without resistance, operate in man for his salvation.
     The immediate consequence of submission is that man comes into a state of heavenly freedom. As long as he was in the freedom of the proprium he was really a slave of hell. But now, when the overwhelming power of hell has been broken in him, he is able freely to determine his choice. He now has power over himself, and, can compel himself to shun what is evil and to do what is good. At first, indeed, man does this more from his knowledge of the truth, and from his affection of this truth than from any internal affection of good. He at first acts more from a sense of duty than from real love in the will. But there is an intention with him, and he' can compel himself to put this intention into act. Act must precede, and will in time be succeeded by willing and loving, "for what man acts from the understanding, this at length he acts from the will, and finally, by habit, he puts it on, and then it is insinuated into the rational, or internal man. He then no longer performs good from truth, but from good, for he then begins to perceive something of blessedness, and, as it were, of Heaven in so doing. This remains after death, and by this man is elevated into Heaven by the LORD."
     Thus by means of the successive states of temptation-by pain, fear, anxiety, grief, despair, and humiliation-man is brought into the state of submission and subordination. This state begets respect, confidence, or trust, and trust begets affection and love.
     "And Esau ran to meet him and embraced him and fell upon his neck and kissed him, and they wept."
     Now, then, the combat is over and the victory is won. Internal good or the affection of good from the LORD can now flow out from within, and meet its younger brother, the affection of truth, which has hitherto reigned in the external man, but which now gives up the sceptre and the supremacy to the elder. The conjunction can now take place; at first, indeed, exteriorly, but in time more and more interiorly. A new man is now born, the regenerate natural man, all things of which are now disposed toward the internal man, and obedient to its dictum. From this conjunction new and increased life is given to the natural man. All other things are given to man when he first seeks the Kingdom of God and His Justice. Goods and truths, affections and thoughts, uses, delights, and blessedness are forever increased with him. Out of the flight in the wilderness the internal natural man comes to Shalem, the city of Shechem, in the land of Canaan. From the anguish and despair of the state of temptation he comes, in time, to the state of the tranquillity of peace in the Kingdom of the LORD. Here he raises an altar to El Elohe Israel. Out of the first comparatively external state of humiliation and submission, he comes into a state of interior worship of the LORD, a state of humble yet hopeful adoration, of loving, confident submission to His will. AMEN.
Heresies 1892

Heresies              1892

     Heresies can be taken from the sense of the letter of the Word, but to confirm them is harmful.- T. C. R. 254.
REJECTION OF THE DIVINE HUMAN SPIRITUAL 1892

REJECTION OF THE DIVINE HUMAN SPIRITUAL              1892

     (GENESIS xxxvii, 26-36.)

     (In March number read "8-25" in place of "8-24." The last paragraph in the article should be marked "(25).")

     (26.) THE depraved in the Church who are against all good whatsoever, as are those who are in the evil of self-love, perceived that there would be for them nothing of profit, and thence nothing of altitude if they altogether extinguished the Divine Truth, specifically that concerning the Divine Human of the LORD, and altogether hid holy truth.
     (27.) They were willing to alienate the Divine Truth from themselves; but it was received by those who were in simple good, for such acknowledge Divine Truth, specifically that concerning the LORD'S Divine Human.
     The depraved imagined that by this, that they allowed others to receive the Divine Truth, they would be blameless because what was from them was accepted. They who are in simple good acknowledge that the Human of the LORD is Divine, as also that the works of charity are to be done that man maybe saved. This they know who are in a faith separate; wherefore they do not sharply urge their faith before all, and scarcely at all before those who are in simple good, principally because they dare not against common sense, and because they would thus derogate from their own dignity and gain; for they who are in simple good would say of them, if they denied such truths, that they were infatuated, for they know what love is, and what the works of love are; but what a faith separate from them is they do not know. Arguments in favor of faith against works, and concerning the distinction between the LORD'S Human and His Divine, they call sophisms which they do not grasp; wherefore that they [the depraved] may be accepted, and because what is from them is accepted, they freely concede, for if those truths were extinguished, there would be for them nothing of profit, and nothing of eminence.

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To those sophisms of the depraved those in faith separate readily condescend.
     (28.) They who are in the truth of simple good-that is, those who have knowledges of good and truth, render aid that the doctrine concerning the LORD'S Divine Human may not remain among falses, whereby those who are in simple good receive it, and it is alienated from those who are in faith separate.
     The estimation of the Divine Truth concerning the Divine Human of the LORD is, on the part of those who receive, holy good and truth of the interior man, stored up by the LORD, which are called remains, but on the part of those who alienate it from themselves, it is the destruction of remains, or what is not holy.
     Those who receive the Divine Truth consult scientifics for the sake of confirmation. To consult scientifics concerning Divine Truth is to see from them whether it be so. But this is done in one way with those who are in the affirmative that truth is truth; they, when they consult scientifics, confirm the Truth by them, and thus strengthen their faith; but it is done in another way by those who are in the negative; they, when they consult scientifics, cast themselves the more into falses; for the negative reigns with them, but the affirmative with the others.
     (29.) But the faith of the Church in general came to regard the falses which are of faith separate, whereby it came about that there was no longer any faith at all, wherefore there was mourning on account of truth destroyed, or because there was no faith.
     (30.) Hence with those teaching from a faith separate from charity there was no faith in Him-that is, the LORD in His Divine Human Spiritual was not. Where now is the Church? There is no Church where the LORD is not as to the Divine Truth, especially the Divine Truth that the Human of the Lord is Divine, and that charity is an essential of the Church and therefore also the works of charity. If this Divine Truth that the Human of the LORD is Divine be not received, it necessarily follows that there is a Trine which is to be adored but not a One, and also that half of the LORD is to be adored, namely, His Divine but not His Human; for who adores what is not Divine? Is the Church anything where a Trine is adored, one separate from the other, or, what is the same, where Three are equally worshiped? For although they say one, still the thought distinguishes and makes three, and only the speech of the mouth says one.
     (31.) Those in faith separate took the appearances of truth from the Divine Truth concerning the Divine Human of the LORD, and, by external truths from delights- that is, the appearances of truth from the sense of the letter of the Word which agreed with the delights of their life, as those which agree with the delights of the body, which in general are called pleasures, and as those which agree with the delights of the mind, which in general are honors and gains-they defiled it with falses from evils.
     (32) These defiled appearances they collated with the goods and truths of the Ancient and Primitive Church. The externals of the Ancient Church were all representative of the LORD and the celestial and spiritual things of His Kingdom-that is, love and charity and thence faith; wherefore they were representative of such things as are of the Christian Church. Hence it is that when the externals which were of the Ancient Church and also of the Jewish are unrolled, and, as it were, unbound, the Christian Church is exposed; for it appeared to those who were in faith separate that there was a similitude between their falsified goods and truths, and the goods and truths of the Church. This I they also wish the Church to acknowledge.
     (33) This, indeed, it was; that is, it was the truth of Church; but because it was defiled it was, indeed, acknowledged that it was, but not like the truth of the I Ancient and the Primitive whence it was; for the lusts of evil had extinguished it; for it has now become a lie from the life of lusts. The very truth itself of the Church is that love to the LORD and love toward the I neighbor are primaries. This truth lusts extinguish; for they who are in the life of lusts cannot be in the life of love and charity, since they are altogether opposites. The life of lusts is to love self only and not the neighbor, except from self and for the sake of self. Hence they who are in that life extinguish charity in themselves, and they who extinguish charity extinguish also love to the LORD; for there is no medium given of loving the LORD but charity, inasmuch as the LORD is in charity, The affection of charity is the celestial affection alone, which is from the LORD alone. Wherefore the LORD, in His Divine Human Spiritual with those who are in a faith separate, is such from falses that He altogether is not.
     (34.) In this event there is mourning on account of truth destroyed, and mourning on account of good destroyed. Wherefore there was a state of mourning with those of the Ancient Church and of the Primitive Church on account of destroyed good and truth, especially the Divine Truth concerning the Divine Human of the LORD rejected and defiled by the men of the Church who had separated faith from charity.
     (35.) They who are in faith separate, thus who have extinguished the Divine Truth and are thence in falses, and they who are in evils endeavor to interpret from the sense of the letter of the Word, in order to appease the disquiet of mind, by hope in regard to the destroyed good and truth. For trouble concerning destroyed good and truth cannot be appeased otherwise than by interpretations which are made from the sense of the letter of the Word; for the sense of the letter has generals, which are vessels which may be filled with truths, and may also he filled with falses, and thins be explained to favor. But the Ancient Church could not be thus appeared; but the Ancient Church, and such Divine Truth as had been with it, must needs perish, wherefore there was interior mourning.
     (36.) They who were in some truth of simple goad alienated the Divine Truth from themselves by consulting the interior things of scientifics, which are the primary things for interpretation; for they who are in the truth of simple good suffer themselves to be very much led away by the fallacies of the senses, thus by scientifics which are from them. The Divine Truth could not be sold by those who were in simple good, but by those who were in truth; for they who are in good know from good what is Divine Truth; not so they who are in truth. They who are in good are internal men, but they who are in truth are external men. The latter can sell or alienate Divine Truth from themselves, because they do not apperceive truth, but acquire the knowledge of it only from doctrine and from masters; and if they consult scientifics, they easily suffer themselves to be led away by fallacies for they have no dictate within; but the former cannot sell-that is, alienate-the Divine Truth, for they apperceive truth from good, whence neither the fallacies of the senses nor consequently scientifics lead them away.

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sense of the letter of the Word 1892

sense of the letter of the Word              1892

     The sense of the letter of the Word is the guard for the genuine truths which lie hid within.- T. C. R. 260.
JEWISH CHURCH AND THE GENUINE CHURCH 1892

JEWISH CHURCH AND THE GENUINE CHURCH              1892

     (GENESIS xxxviii, 1-7.)

     IN the Internal Sense in this chapter, the Jewish Church and the Genuine Church are treated of.
     The two essentials of the Church are Faith and Love. Love is actually the first-born of the Church, and Faith is only apparently so.
     (1.) The state of things following, when those in the Church from a faith separate had alienated the Divine Truth from themselves-here specifically the tribe of Judah, and generally those who are depraved in the Church or generally the posterity of Jacob, and specifically the tribe of Judah which was separated from the rest and which became worse than they-was that they leaned to the false; for they went away into that which was perverted-that is, they receded from good to evil; this was the quality of the false to which they came.
     (2.) The depraved in the Church came into evil from the false of evil, which as to its quality is as follows: Evil from the false of evil is evil of life from a false doctrinal, which is hatched out from the evil of the love; of self and the world-that is, by those who are in that evil and by them confirmed by the sense of the Letter of the Word. With evils from the false of evil the Jews, or those depraved in a Church from faith separate conjoined themselves.
     (3.) From this source was the false of the Church, which, with the tribe of Judah, was acknowledged in faith and act. The quality of the false which was with the Jewish Church was such as is the false from the evil of the love of self and hence the love of the world.
     (4.) This state brought forth more evil. This evil was in its essence false, for he who does evil from the false of doctrinal, he does the false; but because it becomes into an act, it is called evil. This is its quality.
     (5.) What follows in this series is idolatrous, for the things preceding were the false and the evil, and each of these produces idolatry, and is in it. That the Jewish nation was most prone to idolatry is manifest from the historicals and propheticals of the Word, according to the sense of the letter, and that it was continually idolatrous, from the Internal Sense therein; for the idolatrous is not only to worship idols and sculptures, as also to worship other gods, but also to worship external things without internals; in this idolatry was that nation continually, for it adored externals only, and altogether removed internals, and did not even wish to know them. The idolatry with that nation derived its origin from its internal idolatry, for it was in the love of self and the: world more than other nations, and they who are in the love of self and the world are in internal idolatry, for they worship self; and they worship the world, and they perform holy things for the sake of self-adoration and self-gain-that is, for the sake of the end of self, not for the sake of the end of the Church and the Kingdom of the LORD. The quality of this idolatry was both internal and external, each of which is in general the worship of the false and the evil. In this state that tribe, nation, or Church was conjoined in act with the evil which is in idolatry, namely, the evil which is from the false of evil.
     (6) That there might be a Church for them, the posterity of Judah produced the false of faith, but which was such that it might be a Church representative of spiritual and celestial things. In this whole chapter in the Internal Sense, the Jewish Church is treated of; that it should become representative of the spiritual and celestial things of the Kingdom of the LORD, as the Ancient Church had been; and this not only in externals, but also in internals; for a Church is not a Church from externals-that is, rituals-but from internals; for the latter are essentials, but the former are formals; but the posterity of Jacob was such that it did not wish to receive internals, wherefore with it the Ancient Church could not be raised up, but only the representative of that Church.
     (7) The first son of Judah was in the false of evil as to faith, but with this son the false of evil was such that not even the representative of a Church could be instituted with any posterity from him. With that whole nation, from the first origin, especially from Judah, was the false of evil-that is, a false doctrinal from the evil of life, but with one son of Judah different than with another, and it was foreseen which one might be serviceable, and that it was not that which was with the firstborn, nor that which was with the second, but that which was with the third, wherefore the first two were extinguished and the third was preserved.
Lord in the world infilled all things of the Word 1892

Lord in the world infilled all things of the Word              1892

     The Lord in the world infilled all things of the Word, and by this became the Word-that is, the Divine Truth, also in ultimates.- T. C. R. 261.
NOTES ON ECCLESIASTICAL HISTORY 1892

NOTES ON ECCLESIASTICAL HISTORY              1892

     IV.

     THE MOST ANCIENT CHURCH.

     Its Instruction, Day, and Progression.

     1. ITS APPELLATION. The Most Ancient Church was called ADAM, or Man (Homo), because the men of that Church, mere than the men of any subsequent Church, worshiped the LORD as the Divine Man, acknowledging that all their human was from Him alone (A. C. 49). This humility and innocence made them in the highest degree receptive of the LORD. They were men above any others that have lived in this world.
     The Hebrew word [Hebrew] (Adam), signifies Man, and contains two root-ideas, that of "being of a red color," and that of "the ground." The Most Ancient Church was called "Adam" from the good of love to the LORD, which in the celestial heaven appears of a flamy red color (A. E. 364b). "Ground," in the Hebrew is [Hebrew] (Adamah), and the Most Ancient Church was called Adam also for a memorial that its members had been "formed out of the dust of the ground," or that they had been "made men out of non-men, by regeneration" (A. C. 313, 479).
     [Compare in this connection the Latin words "homo," man, and "humus," ground.]
     2. The Most Ancient Church is in the Word also called "The Beginning" (A. C. 16), "Old Estates" (Ez. xxxvi, 11,12; A. C. 477), "Days of an Age" (Mal. iii, 4; A. C. 2906), and "Mountains of Eternity" (Hab. iii, 6; A. C. 6485), and is, in general, represented by the head of gold upon the image seen in the dream of Nebuchadnezzar. But its celestial state is most especially and particularly described and signified by
     3. The GARDEN IN EDEN, which JEHOVAH GOD planted from the East, and where He placed the man whom he had formed.
     The "Garden" signifies the Church, in which the men with their truths and goods are as the plants and trees with their leaves, flowers, and fruits.

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     Eden signifies love. It is a Hebrew word [Hebrew], meaning sweetness, delight, loveliness, the Greek [Greek]. The East is the LORD.
     The Garden in Eden from the East is, therefore, the Celestial Church, established by Love from the LORD (A. C. 98, 122, 4447).
     "And JEHOVAH GOD made to germinate out of the ground every tree desirable of aspect, and good for food, and the tree of lives in the midst of the garden, and the tree of science of good and evil" (Gen. ii, 9).
     "Tree signifies perception; a tree desirable of aspect, the perception of truth; a tree good for food, the perception of good; the tree of lives, love and thence faith; the tree of science of good and evil, faith which is of the sensual, or of science" (A. C. 102).
     4. PERCEPTION, in general, means "a certain internal sensation, communicated by the LORD alone, as a means of discovering what is good and true" (A. C. 104).
     "All sensation and all perception, although it appears so various, has yet reference to one common and universal sense, the sense of touch. The varieties, as the taste, the smell, the hearing, and the sight, which are external sensations, are no other than the genera thereof, arising from the internal sensation-that is, from the perception. Hence it is, that to feel is the inmost of all perception. Moreover, all perception-that is, internal sensation-exists from good, but not from truth, unless from good by truth, for the Divine Life of the LORD inflows into good, and through good into truth, and thus produces perception" (A. C. 3528. See also A. C. 104, 202, 1383, 1384).
     5. COMMUNICATION WITH HEAVEN. Being a spirit clothed with a body, "man was so created that during his life on earth among men he might at the same time also live in heaven among angels, and during his life in heaven among angels he might at the same time live on earth among men, so that heaven and earth might be together and form a one, men knowing what is in heaven, and angels what is in the world; and that when men: departed from this life they might pass thus from the LORD'S Kingdom on Earth into the LORD'S Kingdom in the Heavens, not as into another, but as into the same, having been in it also during the life in the body" (A. C. 1880).
     "This actually took place in the Most Ancient Church" (A. C. 69). "Angels could then converse with men, and lead their minds almost separately from corporeal things with themselves into Heaven, and conduct them through the heavenly societies and show them the magnificent and blessed things there abounding, and likewise communicate to them their happiness and delight" (A. C. 8118). "This communication was the perception of which so much has been said above" (A. C. 920).
     6. THEIR INSTRUCTION was imparted to them by means of this faculty of perception in the form of revelations by direct conversations with the LORD and the angels, and also by means of visions, dreams, and representations of a most delightful and paradisaical nature (A. C. 125).
     These perceptions, observe, entered at once into their will. They perceived the end, or the good or the use of every truth, and as this is the general which pervades and governs in all truth, it may be understood how the: men of the Most Ancient Church were in the perception of general truths, from which without fresh instruction they became imbued with innumerable particular and individual truths from the LORD (A. C. 895, 597).
     7. THEIR PERCEPTION OF REPRESENTATIVES AND CORRESPONDENCES was derived from their open vision and communication with Heaven. "The objects of the external senses, which are terrestrial and mundane, were nothing to them, nor did they in these perceive anything of delight, but only in those things which they signified and represented; wherefore, when they saw terrestrial objects, they thought nothing about them, but only about those things which they signified and represented, which to them were most delightful, for these were such things as are in Heaven, and from these they saw the LORD" (A. C. 1122, 2179. Read especially A. C. 920).
     8. THE WORD WITH THEM. By these living perceptions from the LORD, through Heaven, they gradually came into all human intelligence and wisdom, and these perceptions, taken as a whole, were the Word with them. The Word has, indeed, existed with men in every age, is the Divine Revelation of the LORD, without h mankind could not exist, even for the smallest moment. But the Word with the men of the Most Ancient Church was the essential Word Itself; communicated to them, not by a voice heard by the internal or external ear of a prophet, as the literal sense of the Word was given, but by an internal and rational perception and living experience in the spiritual world (A. C. 4447).
     Whatever of truth they perceived was instantly incorporated in their wills and lives, and hence they themselves were living forms of the Word. They had the Law, the Divine Truth, or the Word, "inscribed upon their hearts," and they had not, therefore, any need for a Word outside of themselves, or in an external, written form (A. C. 1121, 2896; A. E. 617c).
     (As to the quality of the Word with them, see especially, A. C. 597.)
     "The LORD Himself taught them immediately through Heaven what is good and what is true, and He gave them both to perceive from love and charity, and to know from revelation. To them the very Word itself was the LORD" (A. C. 3432).
     9. THE TREE OF LIFE was the inmost and the most noble and precious of all the trees in their paradisaical Garden in Eden.
     By the tree of life is signified the inmost, supreme and ruling love of their lives, the love of the LORD. And since they had this love from the LORD alone, this love was the LORD in them. By the tree of life is, therefore, in the supreme sense, signified the LORD Himself, as He was perceived, worshiped, and loved in the Most Ancient Church (A. C. 2187; A. R. 89).
     "The Most Ancient Church adored the Infinite Esse, and thence the Infinite existing," which "they perceived as a Divine Man, since they knew that the Infinite Existing was produced from the Infinite Esse through Heaven. Since this is the greatest man, corresponding to all the single things which are in man, they could have no other idea of perception concerning the Infinite existing from the infinite Esse than of a Divine man, for whatever passes from the Infinite Esse through Heaven as through the greatest man, has this, its image, with it" (A. C. 4687, 3061).
     And since Heaven itself, as well as man on earth, was formed from the LORD'S Essential Human, this idea of the LORD as the Divine man was to the Most Ancient Church the essential idea of the Divine Human. We are, therefore, taught that" had the Most Ancient Church remained in its integrity, there would have been no need for the LORD to be born a man on earth" (A. C. 2661).
     Him, whom these celestial men thus loved as the Divine and Only Man, who is Life Itself, they worshipped, in their celestial speech, under the name JEHOVAH, a name revealed from Heaven, containing in its internal form, as in one focus, all things of religion, all things of good and truth.

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(See articles in New Church Life, 1888, pp. 129 and 157.)
     10. THE TREE OF SCIENCE OF GOOD AND EVIL.
There was another tree in the celestial garden of the Most Ancient Church, a tree necessary to the life and happiness of the dwellers in that Paradise, but standing in the last borders thereof; and bearing forbidden fruit. This tree, the tree of science of good and evil, signifies faith from the sensual, or science (A. C. 102, 126, 202).
     How was it that this tree was permitted in the garden; of JEHOVAH? What uses could it subserve to mankind?
     It will be remembered that the men of the Most Ancient Church were regenerated or raised up out of the merely corporeal and sensual state of the Pre- Adamites This state, with its fallacious appearances and animal concupiscences, was the proprium which the regenerate men of the Church Adam had subdued, trampled under their feet, and removed to the circumference, but which nevertheless, remained with them, as to all eternity it remains with even the highest angels.
     With the men of the Most Ancient Church, as with all men, there remained the appearance, mercifully provided by the LORD, that man lives from himself; but they knew that he really lives from the LORD alone, I though as of himself. The LORD, the Tree of Life, was thus really in the midst of their Garden and the proprium of man, the Tree of Science, was in its utmost boundary.
     Without this appearance that man wills and thinks, I speaks and acts as of himself, he would consider himself merely as a vile slave or a lifeless machine. Free will or determination in spiritual things would then be impossible to him, and without freedom he would no longer remain human, as the image and likeness of God, who is Freedom itself.
     The planting of the tree of science of good and evil signifies, therefore, that the men of the Most Ancient Church were gifted with a free will or free determination, or free choice between the LORD and themselves, between; the real and the appearance, between internal perception from the LORD and sensual science from the world. They were able to choose either, and they were, by the Divine Mercy, instructed as to the quality of both. They knew that their celestial paradise would be destroyed if they chose themselves and the life of the senses instead of the LORD and internal life, for the LORD had taught them: "But of the tree of science of good and evil thou shalt not eat, for in the day in which thou shalt eat from it, dying thou shalt die" (Gen. ii, 17; see A. C. 102, 126, 202; T. C. R. 469, 489, 663; Cor. 27; A. E. 109, 739b.)
     Nor did they at all desire to be led by themselves and the senses, but turned away with loathing and horror from any such suggestion.
     Thus in simplicity of heart and in innocence of wisdom, in contentment of life and tranquillity of peace, in the most perfect freedom and the most absolute obedience, these first happy children of the LORD lived in their blessed Eden of Love to Him and tender love to each other.
Title Unspecified 1892

Title Unspecified              1892

T. C. R. 264-266     Before this Word, which at the present day; is in the world, there was a Word which has been lost. The Historicals of that Word were called "The Wars of Jehovah," and the Propheticals, "Enunciations." This Word is preserved in Heaven. At this day it is also among the nations in Great Tartary.- T. C. R. 264-266.
TWO QUESTIONS 1892

TWO QUESTIONS       G. N. SMITH       1892

     EDITOR NEW CHURCH LIFE:-Will you do me the kindness of showing me where I have wrongly read the record of the late separations-the Journal of the General Church of Pennsylvania, for example. As I read it, the chief necessity for separation urged was that under the wide divergencies between himself and the Convention on the constitution of the Priesthood, the Bishop did not feel free to administer the functions of the office while connected with the Convention. The question of the Divine Humanity of the Writings did not seem to figure so prominently. It is true that it has since come more to the front, as it ought to do, being, as it is, a doctrine that must be better understood before the Church can come into clearness. But even regarding this doctrine you will do me a kindness if you will point out a teaching which I have failed to see, which shows that its clear understanding and acceptance is an essential to make Newchurchmen, and a basis of fellowship. If there is such teaching I shall be thankful to know it.
     Will you also do me the kindness to show wherein I have wronged our Canada brethren, in saying that in the late discussion of question of the Writings and the Word they have left out of consideration the literal sense of the Word. The nearest approach to reference to it that I have seen since the discussion began that led to the division is in the Rev. N. D. Pendleton's letter to the Messenger, in which he seems to teach that the quotations from the Word in its letter given in the Writings in confirmation of doctrine are the literal sense. This is not what the Doctrines say. They tell us that the Word is certain books of which they give a list (H. D., full edition, n. 266; small edition, n. 254). What surprised and disappointed me was that they seemed to make the Writings all the Word there is. All that I have talked with had the same impression. If wrong, it ought to be corrected. G. N. SMITH.

     ANSWER.

     THE separations in the Church were stated, in our last reply to Mr. Smith, to have been due to two primary causes: The denial of the LORD at His Second Coming, and the lack of charity in Convention and Conference.
     In the notice sent by the Bishop of the General Church to the General Convention, the cause for the severance was stated to be

"The intolerable nature of the relations of the General Church with the General Convention of the New Jerusalem, arising, in part, from a radically diverse understanding of certain fundamental Doctrines of the Church, and in part from the manifest hostility of the Convention to the General Church" (N. C. Life 1891, p. 119.)

     That the "fundamental Doctrines" here referred to included the acknowledgment of the LORD'S Divine Human in the Writings of the Church is very manifest from the frequent mention of the denial of it, as of the cause of disunion in the New Church. See New Church Life for 1890, pages 9, 10; for 1891, pages 1, 2, 9, 10, 11, 12, 13, 14, 20, et al., from which these few extracts may suffice:
     In the letter addressed by the Council of the Clergy to the Council of the Laity, it was stated:

     "There is denial of the Writings as the Divine Human, and this is at the bottom of all the disorder in the Convention. This is the serious ground of difference, and shows that we can no more make one Church with the most of Convention than could the believers in the truths of the Old Testament, who denied the LORD, be accepted as of one Church with the Christians who accepted Him as God alone" (1891, p. 1).

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     A layman, commenting on this statement, said:

     "If that statement is true, and I think no one here is prepared to deny it, we can decide the question at once. . . If the charge is true, there is sufficient reason why we should leave the Convention" (p. 2).

     A minister said:

     "It is clearer than ever that it is a question of the LORD'S New Church on earth and of belief in His Writings. This body known as the General Convention does not stand as a Church before the LORD. They do not recognize the Writings as the glorified form of the LORD" (p. 2).

     Another layman thought

     "That if it can be clearly stated that the Convention does not believe in the Second Coming of the LORD that is sufficient to separate us. I would be sorry to look up to a Convention which denies that" (p. 3).

     Again another minister recalled that

     "The Divine Human is the essential of the subject. All the rest is merely nothing. That is the point we ought to come to" (p. 13).

     And again a layman said:

     "The time for separation has come now. I had a doubt whether it would not be better to wait another year, but the more I think of it the more I come to the conclusion that it would be useless. When we separate we shall be a body that is founded on the LORD'S Revelation in His Second Coming. There will be in the world a rallying point for all in the New Church who acknowledge the LORD in His Second Coming. There will be a focus for influx and for true development, and the progress will be such as never before. In the General Church we have done away with geographical limitations, believing that similarity of faith should conjoin. The General Convention fought that principle. Has the time come to put up the banner of the New Church and to establish the New Church on the fundamental Doctrine of the Divine Human of the LORD in His Second Advent? Only by separation can we make progress. If people cannot agree, let them separate. This principle goes into all the uses of life. When men are associated and they differ in regard to fundamental principles of action, is it not charity for them to separate? The application is plain. I believe that the time has now come for separation" (p. 4).

     The recognition that the separation was effected on the ground of Convention's denial of the LORD is expressed in the name which was adopted for the General Church:
     "The General Church of the Advent of the LORD."
     The attitude of Convention toward the Divine Truth as which the LORD has come into the world in these latter days (see T. C. R. 3) was shown repeatedly to be also at the bottom of all the inimical actions of Convention: the treatment by that body of the priestly office, to the discussion of which our correspondent particularly refers, was only one of these. It was the contempt for and aversion to the Priesthood as the office representative of the LORD, manifested in the acts of Convention, that made these a cause for separation. Lack of charity toward the LORD and what is of the LORD is essential disunion. The act of the General Church in separating was simply an external recognition of the state of affairs existing internally. This also was stated repeatedly.
     But there is little profit in continuing the present correspondence so long as the surprising position is maintained that the clear understanding and acceptance of the LORD'S Divine Human is not an essential to make Newchurchmen and a basis of fellowship! Columns might be filled with references to the teachings concerning the two essentials of the New Church; the one, that the LORD'S Human is Divine; the other, that love to the LORD and charity toward the neighbor constitute the Church,-but to what purpose? If so well-read a minister cannot see the application of the Doctrine, no amount of reference to it will open his eyes. The members of the General Church who together daily read the Writings and the Scripture have been receiving full teaching on the subject in the story of the treatment which Joseph suffered at the hands of his brethren (see A. C. 4665-4790). To that teaching let our correspondent turn.
     And now, wherein he has wronged the Canadian brethren, may appear from their own statements. The following, for instance, is an extract from the sermon in New Church Tidings, for last June, and there are many other expressions of like import:

     "However dense, and even black the literal expressions of the Word of the Old Testament often appear to be, we should keep clearly in mind that the density of the cloud there is just of that degree which is absolutely necessary for the manifestation of the Word upon the lowest plane of the human mind, that which is in 'the greatest degree natural.' It is as absolutely necessary now as ever it was, for that plane, the plane which must ever be the ultimate foundation of the human mind. While the Writings lead us to look away from the mere density of the cloud itself, to turn our attention, more and more to the Spirit of the Word for instruction; they at the same time lead us to recognize, with a fullness which would otherwise have been impossible, the absolute necessity and importance of every letter, yea, of every jot and little horn of the Word of the Old Testament, upon the plane upon which the LORD has placed it, to be the most ultimate foundation of the Church and Heaven in man."

     And finally, the following communication received before Mr. Smith's present letter, will further show wherein he has " wronged the Canadian brethren."-EDITOR.


     EDITOR NEW CHURCH LIFE:-In a letter in your issue for February, the Rev. G. N. Smith says:

     "When public teachers like those Canada folks talk so as to lead strangers and the uninstructed to believe that when they have got this they have got all there is of the Word, there is danger of very serious misleading."

     Here a grave charge is made against "those Canada folks" who have taught the doctrine that the Writings are the Word. But Mr. Smith himself, in his recent articles in the Messenger and in the Life, has admitted this to be the truth of the doctrine. In the letter from which the above quotation is taken, he declares that what the Life has said about the internal sense being "the verimost Word," etc., is true. And in an article in the Messenger of the 27th of January, p. 51, Mr. Smith also says:
     "To me it is not new, nor has it for years been at all an issue "-namely, to quote his own words, that "the Writings are the LORD'S Advent, are His Divine Human, with men," (The italics are mine.) But this statement sounds very different from the tone of Mr. Smith's articles published a few months since. In one of them, for example, he says:
     "The Writings are not the Word because they are its internal sense." (The italics are his.)
     It would be well for Mr. Smith to make an effort to repair the injury he has done by his repeated denials, in print, of the doctrine that the Writings are the WORD. To this end it would be well for him to make an open and full acknowledgment of having himself taught a fundamental falsity, in which "there is danger of very serious misleading." For it certainly is misleading for a New Church minister to teach that that Divine Revelation which "surpasses all the Revelations which have hitherto been made since the creation of the world" (Inv. 44), and through which the LORD has effected His Second Advent, is not the WORD! To deny that the LORD has actually come in the Writings as the Word is equivalent to a denial that He has effected His Second Advent at all.

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     It ought to be known that the reason why "those Canada folks" did not state their views more fully is because the columns of the Messenger were closed against them. The articles in which they expressed themselves more fully were rejected. And this at about the time when the discussion of the subject had scarcely begun, and when it ought to have been carried forward in earnest in order that the men of the Church might get enlightenment respecting it.
     One of the articles which were sent to the editor of the Messenger by the writer of this, and which were rejected, was the following:

     THE WRITINGS AND THE WORD.

     EDITOR OF THE MESSENGER:-In his letter in your issue of December 23d, the Rev. G. N. Smith expresses himself as disappointed that "the leaders of the Academy" have not "straightened up their Canada boys a little in their doctrine." But it is possible that some of the readers of the Messenger may wonder, after reading Mr. Smith's communication, who most needs a little straightening up in doctrine-whether "the Academy boys in Canada" or Mr. Smith himself? At any rate, it is well for the Church that we should discuss the subject of the relation of the Writings and the Word as thoroughly as possible, in the light of the Divine Truth itself, which is revealed in the Writings. For if we are willing to be taught by the LORD Himself, and not by any man, the best and only way certainly is, to go to the LORD in that Divine Revelation which He has mercifully given in His New Advent for our enlightenment, our guidance, our comfort, and our salvation. For in this Divine Revelation, the LORD, who is "the Light of the World," has come again for the momentous purpose of performing the Divine work of redemption anew. And those who acknowledge the LORD shall see Him coming "in the clouds of heaven, with power and great glory." Mr. Smith asserts that the position held by myself and others, namely, that the Writings are the Word, is "fatal to the fundamental doctrine of the Word." But he is striking at a phantom of his own imagination. For he evidently imputes to us a falsity which we have not taught, namely, that the men of the New Church are to cease to regard the Word in the sense of the letter. We most heartily believe all that is taught in the Writings respecting the letter of the Divine Word. We know that in its natural sense also the Word is Divine. We regard the letter of the Word with reverence, because it is Divine Truth in the ultimate form of its expression. Nor do we cease to read the Word in the literal sense. There is published, annually, by "The General Church of the Advent of the LORD," a "calendar plan for reading the Word of the LORD in the Sacred Scripture and in the Writings of the New Church." And in that plan there are prescribed lessons to be read from the letter of the Word for every day throughout the year.
     There is therefore not so much cause for alarm, as Mr. Smith suggests in his letter under review. And I trust that our teaching will not prove "fatal" to the welfare of the Church, because we most emphatically affirm our conviction that the Writings are the Word.
     One important point, in our view of the subject, is this: We do not believe in separating the Word in the letter from the Word in the Writings. For they are one Word, as the body and soul are one man. They are: revelations of the Word in two different forms. But they are eternally united, as internal and external, or as cause and effect. "What, therefore, God hath joined together, let not man put asunder."
     We read in the Doctrines:
     "The Word is as a Divine man, the literal sense is, as it were, his body, but the internal sense, as it were, his soul, hence it is evident that the literal sense lives by the internal sense" (A. C. 8943).
     Again we are told that
     "It has pleased the LORD at this time to reveal the spiritual sense (of the Word), that men may know in what part of it its holiness lies concealed" (S. S. 18).
     Let us then be profoundly thankful, that in the Writings of the Church the LORD has effected His Second Advent; and that thus He who is Himself the Word has so wonderfully provided for His perpetual presence with His people!     J. E. BOWERS.
By the Word they also have light 1892

By the Word they also have light              1892

     By the Word they also have light, who are without the Church, and have not the Word.- T. C. R. 267.
HEAVEN 1892

HEAVEN              1892

     (This speech was delivered by one of the students of the Academy at the celebration of Swedenborg's birthday. See the account on page 41.)

     ALL the toasts which have been drunk this afternoon, and in fact, our whole celebration, have led up to and culminated in this one point- Heaven. Everything of our life leads to that same end, for Heaven is the all of life. All things which are in order regard it as an end and all things which are contrary to order, fight against it, and endeavour to destroy it. In drinking this toast we express our love to the LORD, and our gratitude to Him, for the possibility which He has given to us all of entering His New Heaven, the Heaven He has created from eternity. It does indeed appear to us that the New Heaven is now, for the first time, being formed, but this is only an appearance with men. With the LORD the New Heaven has existed for the thousands of years of creation, yea, from all eternity. For the Divine Love is from all eternity the Love of imparting its all to others. It is such that it cannot but will to give its every blessedness and felicity to its creatures, while the Divine Wisdom is such that it cannot but produce the means by which such blessedness and such felicity may be imparted so far as man can receive. Thus the LORD has eternally willed the formation of the New Heaven, where man may receive the utmost joy from Him, and because He has eternally willed it, with Him, it has eternally existed. How thankful, then, must we be, that we are permitted, if we will, to be members of this New Heaven.
     Every man who is born is intended, or predestined as the Writings say, for Heaven, and the Divine Wisdom, foreseeing all the states through which he will pass, provides from eternity the means by which the Divine End can come into actuality. When first born, man is in the society of the celestial angels, but as he grows older he removes himself from their society into the society of the spiritual angels, and after departing from these, he gradually turns away from Heaven, until at last, at the age of rationality, he is in the midst between Heaven and hell. While descending from the celestial state to the merely natural state, he is ascending on the natural plane; thus, while a young man is further removed from the angels who were with him in his infancy, he is apparently more rational, and more advanced in natural things.

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When man has descended to the lowest plane, then for the first time, can the LORD so operate with him as to elevate him to the highest Heavens, and there to states of utmost bliss and felicity; then for the first time can the Divine End of Creation come into existence with that man.
     So it is with the Churches which have been created from the beginning of the world. From eternity the Divine End of Creation has been the formation of the New Heaven now being established. But with man this could not be done at once. Order, the order of progression, had to be observed. The men of the first Church, the Most Ancient Church, were celestial men. But the LORD could only be with them immediately as the Divine Truth, on the internal plane, or the plane of internal perception. He indeed appeared to them in external form. But such appearance was not the appearance of the Divine Truth Itself, illustrating their external or natural, but the form of an angel infilled with the Divine; and this was from the end that while perceiving truth internally, they might ever think of the LORD as Man, and thus be in the truth. Thus while internally perceiving truth, they could not at the same time, see it externally-that is, they could not confirm it by natural scientifics-and those who see truth internally and not at the same time externally, are compared in the Writings to those who dream, and after they have awakened remember the dream. The truth with such is relatively only obscurely perceived. After this Church, when men, by following the devices of their own hearts, turned away from the LORD and Heaven, and the human race from being Celestial became spiritual, the Divine Truth could not so affect them as to wholly protect from the infestations of the hells. Since the LORD had not then assumed the Human, truth could; not inflow with men immediately, but only through the, Celestial Heaven, and since the Celestial Angels themselves were not pure, Divine Truth inflowing through that Heaven, could not wholly protect the Spirituals who received it, from the assaults of the hells, for, inflowing through the Celestial Heaven, it was not so powerful that by it all things could be held in order (A. C. 6373). Thus at that time none but the Celestials could be received into Heaven. It was then that it was revealed I that the LORD would come on earth as a Man. And the belief in this Revelation served, until the time of the LORD'S Advent, as a basis from which men could think of the LORD as a Man, and could thus receive the Divine Truth which inflowed with them through the Celestial Heaven. But truth with these was in greater obscurity than with the Celestials. Like the Celestials, they did not comprehend it externally, but only internally, but while the Celestials perceived it from love and thus knew it, the spirituals received it first into the understanding, by means of representatives presented to the external, and then into the Will, and because they could only receive truth thus obscurely, they could not be at once elevated into Heaven, but were held in the world of spirits, subject to the infestations and assaults of the devils of hell, who were able to assume the appearance of those who learned and thence loved truths.
     When man removed himself still further from the LORD so that he no longer received the Divine Truth, except in the most sensual form, the same Divine Love of the LORD, regarding the same eternal End of a New Heaven, in which He should be worshiped as the Divine Man, and operating that End, by the same Infinite Divine Wisdom, still preserved, by means of a Church merely representative, the connection between Himself and the Human Race, that thus He might still save all who willed to be saved. And then, when the time came, which He had foreseen and provided for from eternity, when men were in the greatest evil, and the densest falsity-then He Himself came, and fulfilled all things of the Word. The LORD Himself came into the world, and took on a Human, like that of a man. In that Human He met, fought, and conquered the hells, and thus glorified His Human by uniting it to the Divine. And then holding the hells in eternal subjugation to His Glorified Human, He released from bondage all the good, who since the time of the Most Ancient Church had been held in the World of Spirits, and from them He formed the Spiritual Heaven. This Heaven, and that of the Most Ancient constitute the Ancient Heavens, which consist of those good who lived before the time of the Advent of the LORD.
     Man could not be at once elevated by the LORD from the very lowest and most sensual states into the highest, any more than the young man who is merely natural, can become at once a Celestial Angel. It was necessary that there be preparation, and progression according to order. And so, though the LORD had come on earth, though He had made is Human Divine; and in that Divine Human had manifested Himself to men, still He `was regarded more as to His figure than as to His form or Quality. Men thought more of the Human and of the things which had been done in the Human, than of the Divinity of the Human, the LORD made Flesh in the Human. The knowledge of the Divine in that Human was most obscure, and rendered thus obscure, by the sensualism of the age. Thus, while those who believed in the LORD as the Divine Man, and approached Him in His Divine Human could be saved, still they were in such obscurity that they could be easily deceived by the evil ones of hell, and thus being infested, be kept in the World of Spirits.
     At length the time came when the LORD raised up this man, Swedenborg, and through him, revealed Himself as God-Man-the Divine Truth itself-appearing directly to man, on every plane of life. Then from that Divine Truth thus revealed He saved those who had been in the prison-house since His first Advent, and from them He formed a New Heaven. It is from this Heaven where the LORD is worshiped as the Divine Man, that the New Church, which is the New Heaven on earth, has descended and is descending. The New Heaven is entirely distinct from the Heavens of the Ancients, for Heaven is according to the form of Divine Truth with man; while, before the Advent of the LORD, truth was only seen internally, and not externally, and thus was in obscurity, since His Advent, men may see the LORD as Divine Truth in which is Divine Good, directly and immediately present with him on every plane. Man can now not only see and acknowledge celestial and spiritual truths, but can also confirm them by rational, natural, and scientific things from the natural. Thus the New Heaven is the crown of all the Heavens, as the New Church is the crown of all the Churches that have ever existed. And this crown of the Heavens, the End of the Divine Love, from all Eternity is even now being established by the LORD who is now revealing Himself through the Writings of His servant Emanuel Swedenborg.
     In our celebration of Swedenborg's birthday, we must bear in mind that this man was raised up by the LORD as His instrument for the performance of a use, the greatest that ever man has performed or ever man will perform; although he performed that use to the very best of his ability, and was truly an obedient "servant of the LORD," still it is not principally the man to celebrate whom we have met here to-day, but it is the LORD'S work of creation-the creation of a New Heaven and a New Church-which in the LORD'S good pleasure was effected by the instrumentality of Swedenborg.

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When we look upon that (Swedenborg's) picture, upon that face so calm and peaceful, expressive of a mind so good and so wise, we cannot but think of the faithfulness of the servant in his high use, of how deserving he is of all honor and praise from each and every one of us. But our thoughts should ascend still higher. We are not alone in this celebration. All the Heavens are with us, yea, all the Heavens of the universal orb of earths, are, I have no doubt, even now united in Heavenly Choirs giving praise to the LORD for His Divine work, for His Divine End, now first seen in some degree by men; and in our celebration of this day, and in our drinking of this toast, we are joining with those Heavenly Choirs in one universal glorification of the LORD, for the End of His Divine Love and the Work of His Divine Wisdom, the New Heaven and the New Church.
Unless the Word were 1892

Unless the Word were              1892

     Unless the Word were, no one would know God, Heaven, and Hell, and the life after death, and less yet, the Lord- T. C. R. 273.
Notes and Reviews 1892

Notes and Reviews              1892

     A FRENCH New Church periodical is now being published in this country by the Rev. Adolph Rind or, under the editorship of Mr. Ch. Aug. Nussbaum. It is entitled Le Rogaume du Seigneur (The Kingdom of the LORD).



     THE American Swedenborg Printing and Publishing Society has lately adopted a new style of cloth binding and lettering for its octavo set of nineteen volumes of the Writings. Why is the sombre black color still retained for the ultimate container of the Revelation of the resplendent Divine Truth? The Swedenborg Society has set a good example in adopting blue for the covers of the Writings.



     THE March number of the New Church Monthly will not be hailed with joy by the many hopeful believers in the improved spiritual state of the Christian world. Not even the most enthusiastic "permeationist" can read the "enlightened spirit" of "the new dispensation" into the extracts which the Monthly brings forward from recent articles in the leading London journals on the subject of death, occasioned by the sudden decease of the Duke of Clarence.



     THE Rev. S. F. Dike, in the March number of The New Jerusalem Magazine, gives an interesting account of his visit to the New Church people in India, of the state of the Church there. He states that the works on Heaven and Hell, The Doctrine Concerning the LORD, This Apocalypse Explained, and Divine Lobe and Wisdom are being translated into the Urdu, or the Hindoostanee language, and that the British Swedenborg Society contemplates the publication of the first and the last named of these works.



     HERE is a short but unanswerable argument against the Old Church doctrine concerning three persons in the Godhead: "There is only one three-personal God-but every person in the Godhead is, Himself, God-then it follows that each person of the Godhead is, Himself, three-personal, and not only one person." This is from a work by the famous Swedish historian, Professor Geijer, who in the year 1821 was placed on trial by the Academical Consistory of Upsala, on account of "Swedenborgian heresies."



     New Church Light is the name of an eight-page monthly Journal, of which the first number was published last month in Pittsburgh, Pa. The Editor is the Rev. John Whitehead, who, on February 23d, was suspended by the Bishop, of the General Church of the Advent of the LORD from the performance of the functions of the Priesthood in the General Church, and who, in consequence, separated from that Church. The first number, issued in March, contains the prospectus, a sermon, and some of the documents bearing upon the troubles in Pittsburgh.



     THE Concordance for the month of March begins with the entry "Hobab," and ends with "House," which is not yet finished. The most important subjects treated of in this number are "Holy," "Holiness," "Holy Spirit," "Holy Supper," "Honesty," "Horn," "Horse," and "House." One of the smallest entries is that under "Horse-radish" which word, we suspect, was originally "Harsh-radish." The Swedish word "Pepparot" would seem to support this etymology, inasmuch as it means simply "a peppery root." Webster, however, is silent on the subject.



     The New Jerusalem is the title of a new "weekly serial," published by the Rev. E. I. Kirk, at Allport, Pa. It assumes the use of evangelization, or missionary work, and the first number is full of promise of the thoroughness with which the Doctrines of the New Church will be presented to those to whom the paper is addressed. The price of subscription is one dollar for fifty-two numbers; single copies, five cents. Support in the form of good-will and money is desired. One important way in which to assist in the use intended to be performed by The New Jerusalem, is by sending to the editor, names and addresses of those to whom it is thought the paper might be useful.



     Harolden, the Swedish New Church monthly published by Pastor A. Th. Boyesen, in Stockholm, is this year published in Latin type instead of the former old-fashioned German type. This journal has now adopted the "New Church date," and has added to its title the superscription "an evangel of the Second Advent of the LORD in the Writings of the New Church." The February number of Harolden contains among other things, a series of forcible editorial notes showing the real and living presence of the LORD in the Writings. It also gives the beginning of a series of articles by the Rev C. Th. Odhner on "The History of Swedish New Church Literature, considered chronologically."



     Bishop McGowan sends the following:

     "10 LOVE LANE, ALLAHABAD, EAST INDIA, 20th February, 1892.

     "I have no doubt that every true Christian will be happy to find a Bible in which the Literal and Spiritual Senses of the Word of God are briefly set forth side by side. Such a book was begun by me in November last, but I find that it is a heavy enterprise even to reprint 1200 copies of it, and my resources are wholly inadequate for the purpose.
     "I am ready and willing to bear the expenses of sending for books from Europe and America, with the help of which I may be able to compile the work, and to labor hard to accomplish the task.
     "But I must solicit public help in the cause of true Christianity to carry out the proposed work. In order that you may not be inconvenienced, I would ask for the least help that you can render me in this matter, and that is, to double the amount of your subscription for my Messenger, and to remit the same to me in advance. This will enable me to meet part of the expenses of the Reprint, and in order to recoup your losses in a pecuniary point of view I will be happy to send you the Messenger regularly and two copies of the Bible pages as they are issued from the Press in book form.
     "It may be stated for general information that the rate of subscription for the Messenger is 8 annas a month; but when it is raised to double the amount, only 8 annas fall to the account of the Bible pages-a sample of which can be sent to any one applying to me for the same. One dollar is equal to about three rupees, and 8 annas is one-sixth of that amount.
     "In the interests of Christianity I shall feel much obliged by any of your readers or friends informing me from which of the Collateral works of the New Church I can safely gather the Spiritual Sense of the books of the Bible ranging from Leviticus to Malachi, excluding those which have not the Spiritual Sense.

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     If it be not too much, I would ask every Newchurchman to kindly communicate with me as to what he would charge for drawing up from the Adversaria, a correct translation into English of such of its passages as would give the substance of the Spiritual Sense of the books of the Bible ranging from Leviticus to Jeremiah. I only want it in the form of an abstract and not in extenso, much after the manner of the abstract sense given in the Arcana after the italic verse. I do not want the details.
     "I know that the Prophets and Psalms have been briefly explained by Emanuel Swedenborg in the Summary Exposition, but in that several verses have been taken together. (There is also a scattered Explanation of the Word of God in some of the works of Emanuel Swedenborg, notably, Arcana Coelestia and Apocalypse Explained. But I would much prefer to have each verse separately explained if any Newchurchman has got up such a book from the Science of Correspondence. If not, I will be content with what I get, and will be happy to hear if any work of the kind I require is under preparation by any of your correspondents or friends, and to know his address. Is Swedenborg's Index to the Bible translated into English? Will it help in my Bible work? If it is not yet translated, will any one give me (and at what cost) from the Index in English manuscript what I have requested above in respect of the Adversaria? Any other information on the subject will be thankfully accepted by your brother.     "JOHN MCGOWAN,
     "Bishop of the New Church for India."

     A full history of what has been done in this respect will found in New Church Life for May, 1888. In addition to the information there given, it may be stated that the Rev. William Bruce compiled some commentaries, but they are not satisfactory. Mr. A. Payne's studies are more valuable. Some of these have been reprinted in book-form; others will be found in the files of Morning Light.
Wisdom 1892

Wisdom              1892

     Wisdom is to see truth from the light of truth, and the light of truth is the light which is in Heaven.- H. D. 9.
LORD IN THE WRITINGS 1892

LORD IN THE WRITINGS              1892

New Church Issues. No. 1. THE WRITINGS AND THEIR RELATION TO THE WORD. By the Rev. R. L. Tafel, A. M., Ph. D. Published for the New Church Educational Institute, by James Speirs, 36 Bloomsbury Street. London. 1892.

     UPON the proper understanding of the relation of the Writings to the Word depend momentous issues. The following are recognized in the pamphlet before us:

     "The Relation which the New Church occupies in respect to Christendom generally; further, the mode in which the New Church is to be established in this world, together with the quality of its Divine worship. Moreover, the very presence of the LORD in our midst is involved in the relation which the Writings of the New Church occupy in respect to the letter of the Word."

     The last statement expresses the first and chiefest principle of all that are involved. That there may be ONE GOD and LORD in the Church, that He may be worshiped as the Word, the God of Heaven and Earth, the God of Faith, the Truth and Eternal Life, and that from Him all the truths of faith, howsoever numerous they are, may make one,-this is involved, and this should be the end in view in the consideration of the grave questions referred to.
     This end is not attained in the pamphlet.
     The two attitudes now held in the New Church, and which are spoken of as "opposite and even contradictory"-the first, that the Writings are the Word as to its Internal Sense, making one with the Word of the Old and New Covenants,-the second, that the Writings are not the Word, but "that the Word in the letter is the real Word "(p. 7)-are both combatted in the pamphlet, as being extreme, and the "golden mean," in other words, the true view of the matter is professedly arrived at by "bringing together from the whole of the Writings all those passages which have a bearing on the present subject."
     "Opposites "are generally predicated in the Writings of Heaven and Hell, Good and Evil, True and False, etc.
     Those who affect to avoid these opposites and extremes, and to settle down in a middle position, as a rule, gravitate toward the worse.
     It is so in this pamphlet. Despite the lengthy criticism of the second position, the pamphlet finally reaches it in the conclusion:

     "It becomes very evident, that the Word is this world is THE WORD IN THE LETTER, as contained in our Bibles and that the Writings of Emanuel Swedenborg are NOT the Word in our world" (p.43).

     The italics and small capitals, copied from the pamphlet, emphasize the identity of this position with the one criticized in the pamphlet as holding that "the Word in the letter is the real Word."
     It is only in particulars that the teachings of the pamphlet differ from the teaching generally prevailing in the Church.
     The glaring incongruity in the position of the pamphlet on the general question is seen throughout the argumentation, where contradictions, inconsistencies, absurdities, man-made doctrines, and even dishonesties make a sad mixture with the many statements of Divine Truth quoted from the Writings.
     Consider, for instance, the inconsistency and absurdity, in a line of reasoning which begins with the statement, that
     "Divine Revelation exists with us in the New Church in a two-fold form. We have it in the form of the letter of the Word, and also in the form of the Heavenly Doctrines of the New Jerusalem,"-

a reasoning which sets out to prove by quotations from the Writings,

     "That the Revelation which the LORD made at His Second Coming consists on the one hand in the revelation of the Doctrines of the New Church which are identical with the doctrines of the internal sense and, on the other hand, in the revelation of the spiritual sense of the Divine Word itself together with the science of correspondences"-

a reasoning, which states even more strongly that

"the internal sense and hence the doctrine of the internal sense, is as much a part of the Word as the literal sense." "These two revelations are related . . . . like the body, and yet again, like the soul,"-

and yet concludes that the Revelation of the spiritual sense of the Word, which is "as much a part of the Word as the literal sense," and is related to the latter as the soul to the body, is "NOT the Word in our world," but that "the Word in this world is THE WORD IN THE LETTER as contained in our Bible."
     Consider the contradictoriness in a reasoning which, while attempting to disprove that the Writings are the Divine Human, shows that they are the Word, and yet concludes that they are not the Word.
     Or, consider the inconsistency in a line of reasoning which begins with the statement "that the LORD in an d through the Writings effected His Second Coming," and concludes that these same Writings, in and through which the LORD Comes, "do not reach up to Heaven and the LORD."

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     Must there not be a very dense dust of ratiocinations intervening between premises and conclusions such as these?
     Again, consider the absurd conceit that sets out "to bring together from the whole of the Writings all of those passages which have a bearing on the present subject," and actually claims in conclusion, that "this Doctrine in the preceding pages has been developed from the whole of the Writings." Think of it! All of the teachings given in from thirty to forty volumes, on a subject that runs through them all, brought together in the space of forty-seven pages, half of which is occupied with the author's own reasoning. On his own showing, that unless all the passages be brought together a deficiency would arise which would convict his conclusions of error, he is enormously in error, to judge merely from the omission of the many doctrinals which teach that the Word or the Divine Truth is the Divine Human, that the Word is all revelation, not to mention a multitude of others.
     But, to review all the heterogenities and fatal weaknesses of the essay would prove too great a task. One or two more must suffice.
     The saying, now famous, of the doctrinal leader of Convention, that "the Writings are not the LORD, they are the means of coming to the LORD," is echoed in this pamphlet in the words, "This Revelation is from the Divine Human, and leads men to the Divine Human; but it is not the Divine Human."
     What saith the LORD?
     "By ME if any one enter in he shell be saved, and he who climbeth up some other way, is a thief and a robber."
     If, then, "the Revelation which is from the Divine Human and leads to the Divine Human is not the Divine Human," it is something else.
     The pamphlet declares that it is the Son of Man, not the Son of God. Are the Son of Man and the Son of God two and not One? Does it not seem as if the distinction of attributes is here made a distinction of gods? It was this that led to the polytheism of the Ancient and the Christian Churches. Or have we here, what seems more likely, another evidence of the subtle presence of Arianism and Socinianism of which the Servant of the LORD wrote, "I fear that those abominations lie concealed in the common spirit of the men of the Church at the present day;"-and is a distinction here made between the Son of Man as something merely human, and the Son of God as something Divine? It certainly does appear so, especially when considered together with the statement, that "the Revelation is from the Divine Human and leads to the Divine Human, but it is not the Divine Human."
     Says the pamphlet:
     "The LORD effected His Second Coming NOT as the Son of God, and thus not in His character of the Divine Human; but as the Son of Man, and thus in His character of the Word. See Doct. of the Lord, n. 19-23, where the superscription to the chapter is as follows: 'The LORD as to the Divine Human is called the Son of God, and as to the Word, the Son of Man.'"

     Do the Doctrines say that when the Son of Man comes, the Son of God does not? Do they say that the Son of Man is not the Son of God?-that the Word is not the Divine Human?-that the LORD as to the Divine Human is never called the Son of Man? Though the attributes vary, they are one. For instance, GOD the CREATOR is the LORD the REDEEMER. Although GOD the CREATOR created the universe, and the LORD the REDEEMER redeemed mankind, they are not two Gods but One God. The HOLY SPIRIT is not a God by Himself. The LORD the Redeemer is also the Holy Spirit. So the Son of God and the Son of Man are One. When the Son of Man comes, the Son of God comes also, the fullness of the Divinity becomes present. The Word and the Divine Human are One. The Divine Good and the Divine Truth are One, Infinitely One. It is expressly stated that the Lord at His Second Coming descended and came into the world as the Divine Truth, but that He did not separate the Divine Good (T. C. R. 85). To separate them, as is done in the pamphlet, is to perpetuate the falses of the Old Church.
     Yet the pamphlet is received with approval by the New Church Messenger and The New Jerusalem Magazine.
     True faith is unique [or one], and it is in the LORD GOD the SAVIOUR JESUS CHRIST, and with those who believe Him to be the Son of God, the God of Heaven and Earth, and one with the Father (T. C. R. 379). The truths of faith, howsoever numerous they are and diverse they appear, make one from the LORD, who is the Word, the God of Heaven and Earth, the God of all Flesh, the God of the Vineyard or the Church, the God of Faith, and the Light Itself, the Truth and Eternal Life, and from Whom are the truths of faith (T. C. R. 354).
     It is true. The very Presence of the LORD in our midst is involved in the acknowledgment or rejection of the Writings of the Divine Human. The One God has made His Second Coming and is now present in our midst in the Books of Divine Revelation, the Old Testament, the New Testament, and the Writings.
     Let him, then, beware, who leads to the worship of other gods.
When man is worldly 1892

When man is worldly              1892

     When man is worldly and corporeal he cares little for the things which are of Heaven.- H. D. 9.
LIBRARY 1892

LIBRARY              1892

     AMONG the many works that have lately been added to the Library of the Academy of the New Church, the following are of the greatest interest.

THE WHOLE DUTY OF MAN, laid down in a plain and familiar way for the use of all, but especially the meanest readers. London: R. Norton, 1660. Small 8vo, 472 pp. The author signs himself H. Hammond.

     This exceedingly rare old book is of especial interest, as it is mentioned in the Spiritual Diary, n. 5958, and it is criticised at some length there and in the Continuation to the Last Judgment, n. 46. In the Spiritual World Swedenborg often saw and spoke with the author, "a certain Englishman who became celebrated by a book he published some years ago, in which he attempted to establish a conjunction of faith [alone] and charity by an influx and interior operation of the Holy Spirit." After wandering about for two years, he was forced to confess at last that no such influx is possible, unless evil in the external man be removed, which is effected by shunning evils as sins, as if from one's self. "He at length declared that all who confirm themselves in that heresy will be insane from the pride of self-intelligence."

     SWEDBERGIANA.

SCHIBBOLETH. Swenska Sprakets Rycht och Richtighet. (Shibboleth. The cultivation and correct use of the Swedish language.) By Bishop Jesper Swedberg. Skara, 1716. 4to, 468 pp.

     The Shibboleth (for, the application of this word see Judges xli, 6) is probably Bishop Swedberg's most well-known book.

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It is one of the earliest systematic grammars of the Swedish tongue, and has had a most important influence upon the development of that language. The author pleads for a simplified system of spelling, and combats hotly the use of the numerous foreign words which at that time had been engrafted on the Swedish.
     The work is written in a lively, powerful style, portraying the character of the author. It is a work on language, but is to an almost equal extent a work on morals and practical Christianity, severely castigating the existing evils of the life as well as of the speech of the Swedish people, and it consequently gained the author many bitter enemies.

CATECHISMI GUDLIGA OFNING. Jemte Trostrikt samtal med en hogt bedrofwad Sjal. (Pious practice of the Catechism. Together with Consoling Conversation with a Soul in Deep Distress.) By Jesper Swedlerg, Doctor and Bishop in Skara. Skara, 1709. Small 8vo, 817 pp.

     THIS work is an extended explanation of the Catechism of Martin Luther, and is a faithful exponent of Swedberg's simple, practical Christianity. The edition is dedicated to Swedberg's children and grandchildren, who are all enumerated. "Emanuel Swedberg" is mentioned second in the list.

THEN SWEMSLA PSALMBOKEN. Uppa Kongl. Maytz: Nadigste befalning ahr MDCXCV Ofwersedd, och ahr 1697 i Stockholm of Trycket uthgangen. (The Swedish Psalm-book, at the most gracious command of his Royal Majesty revised in the year 1695 and published in Stockholm in the year 1697.) 4to, 1150 pp.

     THIS interesting volume is a new, somewhat shortened and partly revised edition of "Swedberg's Psalm-book," which was published in the year 1694, but confiscated the following year, at the instigation of some influential ecclesiastical enemies of Jesper Swedberg, on the pretended ground of doctrinal inconsistencies. The revised edition still contains a great number of beautiful hymns composed by Swedberg, and was for more than a hundred years the only Liturgy and Hymn-book used by the Lutheran Church in Sweden. The edition contains also a Calendar for the year 1697.
     BESIDES these works by Jesper Swedberg, the Library contains also his Gudelige Dodstanckar (Pious Thoughts on the Subject of Death). Skara, 1711. For a brief description of this work, see New Church Life, 1889, p. 147.
General Church 1892

General Church              1892

     Address all communications for the department of the General Church of the Advent of the LORD, to the Secretary, the Rev. Leonard G. Jordan, 2536 Continental Ave., Philadelphia, Pa.
PITTSBURGH TROUBLES 1892

PITTSBURGH TROUBLES              1892

     AT the annual meeting of the Pittsburgh Society the Pastor, the Rev. John Whitehead, delivered an address in which he arraigned the General Church for the action of Councils at their June meeting. He strove to have the members of his Society discuss and pass judgment upon the policy adopted by Councils. He assailed by false charges the Academy of the New Church and stirred up hostility and ill-will against it, and did things which caused disturbance and dissension in the General Church.
     In consequence of this, and acting under the laws revealed for the government of the Priesthood, Bishop Benade suspended Mr. Whitehead from the performance of the functions of the Priesthood in the General Church of the Advent of the LORD, the suspension to continue in force until removed by act of the Bishop. In the meanwhile Mr. Whitehead had the opportunity, if such were his desire, to show cause why he should not be separated from the pastorate of the Pittsburgh Society, of which the Bishop took temporary charge.
     The Council of the Pittsburgh Society subsequently declared "that the General Church of the Advent of the LORD, as at present organized, has no authority over this Society," repudiated the Bishop's act of suspension, and expressed the opinion that the Pittsburgh Society should occupy an independent position under its present Charter and By-Laws, "while matters remain in the present unsatisfactory state."
     Eleven days later (February 18th), at an assembly called by Mr. Whitehead, a majority of thirty-six to twenty-two passed a resolution that the Society was no longer connected with the General Church and declared its independence.
     The members loyal to the General Church met and considering themselves to be the Pittsburgh Society, acknowledged the Bishop as their governor in matters ecclesiastical.
     Bishop Benade appointed a Council and Trustees. During his visit at Pittsburgh he was refused admission to the church building by Mr. Whitehead and his adherents. The case will be laid before the civil courts.
     Mr. Whitehead continues to preach to the disaffected members in the church building, which is located at Allegheny.
     Bishop Benade has ministered to the loyal members in a private house at Shady- Side in the East End of Pittsburgh, and has made arrangements for the continuation of services by ministers of the General Church.
Communicated 1892

Communicated              1892

Responsibility for the views expressed in this Department rests with the writers.
NEW CHURCH IN BOHEMIA 1892

NEW CHURCH IN BOHEMIA              1892

     A METHODIST minister in Bohemia, the Rev. Wenzel Pazdral, having become acquainted with the Doctrines of the New Church through a copy of Heaven and Hell, which he procured among other antiquarian books, began preaching the new doctrines to his congregation, with the consequence of a separation among his parishioners. About forty of his former members, consisting of poor mountain people, now receive the Doctrines as preached to them by their pastor. The religious liberty in Bohemia is very limited; even so that only "family worship" may be held by religions outside of the acknowledged Church of Bohemia, and to this family worship strangers are not permitted. Mr. Pazdral has I been fined several times for overstepping this rule and preaching to members of the State Church, which also excludes the Methodists. The Methodist Board of Missions has discontinued his support and he may be unable to continue in his present position.

     The Rev. Feodor Gorwitz, of Switzerland, from whose paper the above is extracted, appeals to every one who may be disposed to support this brother, who through his firm belief in the Doctrines of the New Church, has been placed in his present precarious condition. Contributions will be received by the Rev. Feodor Gorwitz, Oberstrass, Zurich; or in America, by Mr. A. Steiger, 1011 Arch Street, Philadelphia.

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NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:-MR. ALVIN NELSON, 565 West Superior Street, Chicago, Ill.
     MR. R. W. MEANS, JR., 21 Windsor Street, Allegheny, Pa.
CANADA: MR. RUDOLPH ROSCHMAN, Waterloo, Ontario.
     MR. B. CARSWELL, 20 Equity Chambers, Toronto, Ontario.
ENGLAND:-REV. R. J. TILSON, 2 Inglis Street, Camberwell, London, S. E.
     MR. G. A. MCQUEEN, Roman Reed, Colchester,
     MR. JAS. CALDWELL, 52 County Road, N., Liverpool.
Scotland:-MR. WM. ROBERTSON, 18 Carmichael Street, Gowan, Glasgow.

     PHILADELPHIA, APRIL, 1892=122.



     CONTENTS.

     Editorial Notes, p. 49.- Submission, the Means of Conjunction (a Sermon), p. 50.-Rejection of the Divine Human Spiritual (Genesis xxxvii, 26-35), p. 52.- The Jewish Church and the Genuine Church (Genesis xxxviii, 1-7), p. 54.-Notes on Ecclesiastical History, iv, the Most Ancient Church, p. 54.- Two Questions, p. 58.- The Writings and the Word, p. 56,- Heaven, p. 65.
     Notes end Reviews, p. 60.- The LORD In the Writings, p. 51.- The Library, p. 51.
     The General Church-Pittsburgh Troubles, p. 63.
     Communicated.- The New Church In Bohemia p. 63.
     News Gleanings, p. 64.-Births and Deaths, p. 64.
     AT HOME.

     Pennsylvania-Bishop Benade returned to Philadelphia on March 22d, after a month's absence to Chicago and Pittsburgh. His health and strength have been exceptionally good.
     Georgia.- THE Rev. L. G. Jordan is at present at Valdosta, Georgia.
     Delaware.- THE ministers' conference of the Maryland Association was held in Wilmington, February 20th, and attended by eight ministers.- The Rev. Thomas A. King read a paper on the "Relation of the New Earth to the New Jerusalem."- The Rev. Frank Sewall read a paper on "Our Denominational Name," deprecating the use of the term Swedenborgian as sectarian and misleading.- The Rev. Wm. M. Mcintosh read a paper on "Religious Education in the Secular Schools," showing that some reverent reading from the Word in the proper spirit as a daily exercise may serve to bring a true spiritual influence about all the rest of the instruction- A paper on the "Relation of the German New- Church Societies in this country to the General Convention," by the Rev. P. J. Faber, was read by the Rev. P. B. Cabell, Mr. Faber being unable to be present. The author deplores the confusion and disorder which arise out of the twofold connection of the societies on the one hand with the Convention, on the other hand, with the "German Synod," the ministers of which, although members of the General Convention, yet administer ordination in the Synod in direct violation of the Convention's Constitution. The same paper also contains a censure of the encouragement given to Atroptism by people connected with the General Convention- The Rev. P. B. Cabell presented a paper on a "Proposed New Method of Missionary Work." In this he advised the use of women as book-room agents in new fields.
     Delaware.- THE annual meeting of the Maryland Association was held on February 22d in the temple at Wilmington. Tue membership of the Association is reported to be three hundred and nine. The Rev. Frank Sewall was elected presiding minister in place of the Rev. Jabez Fox, who at present is engaged in Texas.
     New York.- THE twenty-eighth annual meeting of the New York Association was held in Brooklyn, February 22d; Present, seven ministers and seventy delegates. Reports from the various Societies were read, after which the annual address, "From All Nations and Tongues," was delivered by the Rev. Adolph Roeder. Mr. C. Chauncey Parsons offered a resolution to employ women as missionaries. Considerable discussion arose; a number of those present favoring the resolution, which was finally referred to a committee of seven, to be appointed by the Rev. S. Seward, the presiding minister,
     Maine.- THE Rev. James B. Spiers, residing at Saco, reports that he now preaches in Portland every Sunday morning, and at Riverton school-house, in Deering, every Sunday afternoon; in this latter place the attendance at first numbered nineteen, but has increased to thirty-seven.
     Illinois.-ON Sunday morning, February 28th, Bishop Benade ordained the Rev. W. H. Acton into the second or Pastoral degree of the Priesthood in the Church of the Academy, and also formally installed the Rev. N. D. Pendleton as pastor of the Immanuel Church. After the installation services were over the Holy Supper was administered by the Bishop, assisted by Pastors Pendleton and Acton.
     WHILE in Chicago the Bishop attended a social meeting of the Church on the evening of Washington's Birthday. He also attended one of the regular Friday evening classes, at which he gave much doctrinal instruction.
     THE Rev. L. P. Mercer, of Chicago, suggests that in the department of Liberal Arts at the World's Columbian Exposition in Chicago there should be exhibited the Photo-Lithographs, Original, and other editions of Swedenborg's works, a complete collection of collateral literature, finely bound and set out regardless of expense in a manner worthy the importance of the Second Advent of the LORD. The whole crowned by the copy of Summamia Exposito found in Holland with the inscription "Hic Liber est Adventus Domini," or if the original cannot be secured, a fac simile to take its place.
     Michigan.- THE Rev. A. F. Frost tendered his resignation as Pastor of the Detroit Society in January, but, at the Society's earnest request, he will continue in the pastorate.
     THE Rev. George Henry Dole, minister at Gorand Rapids, resigned his charge to accept a call to Bath, Me.
     THE Rev. G. N. Smith, formerly at Northport, has removed to Gorand Rapids, 58 Lake Avenue.
     California.- The Los Angeles Society are holding services on Sundays at 3 P. M., to enable those attending other churches in the morning and desiring to investigate the New Church doctrine, to do so.
     THE Alameda New Church Society has rented a hall, and will resume public worship, which will be led by one of the members.
     Texas.- THE Rev. O. L. Barler has again been heard from. He has just finished a two months' tour through Texas and ten other Southern States. Among places of interest visited were Liano, never before visited by a New Church minister; two lectures were given in the court-house where five Old Church ministers were present, one of them offering his church for use on the following Sunday. Here two lectures were given on Heaven and Hell, after which it was announced that the book on Heaven and Hell would be sent free to any one paying postage. In response to this offer two hundred and sixteen books have been disposed of, and an old minister, over eighty years old, was so interested that he has become a New Church Missionary by disposing of the books sent him, for which he needs to pay postage only.

     ABROAD.

     Great Britain.-Morning Light states that "A minister of a Congregational Church in the East of London is at present proposing to his Society the adoption in their worship of the Liturgy of the New Church. A majority of the congregation want a liturgy, and as the denomination does not possess one, such a form of service must be selected from outside. The minister acknowledges his deep indebtedness to Swedenborg since he first became acquainted with his works from a copy of The True Christian Religion presented to him by the Swedenborg Society about twenty years ago, and is personally strongly in favor of the introduction of our Liturgy rather than any other. That the proposal should be made is itself interesting; but if it be carried it will be important indeed."
     WITH the view of making the Doctrines of the New Church known in Aberdeen, the Scottish Missionary Association arranged for some lectures, and accordingly the Rev. J. Deans lectured at that place February 29th, on "Swedenborg and the New Church."
     Sweden.-DR. P. A. Siljestrom, whose interesting address on the occasion of the bicentennial of Swedenborg's birthday will be remembered by our readers (see New Church Life for March, 1888), died in Stockholm on February 19th.
When man is worldly 1892

When man is worldly              1892



Vol. XII, No. 5. PHILADELPHIA, MAY, 1892=122.
Whole No. 139.


     When man is worldly and corporeal the delights of terrestrial loves occupy the whole of him.- H. D. 9.
Title Unspecified 1892

Title Unspecified              1892

     WEARINESS overtakes many a man when he reads books or periodicals which are alive with heavenly and Divine things. He calls them "heavy" because they appear to draw his eyelids down over his eyes, and to enter his mind slowly, remaining there undigested as wholesome food often lies heavy and inert in a disordered stomach.
     Give the same man a daily newspaper, or a book in which the things of this world only are presented, and you will find his weariness vanish as if by magic. He is alert and interested, awake to every detail of the matter there presented. The more external, corporeal, and sensual the presentation is, in one word, the "lighter" it is, the more readily does he absorb it.
     Why is this so?
     The affections furnish the answer. If he be in affections arising from a good love, he instinctively turns to those things that treat of the LORD, the source of all good and truth, and to heaven, their habitation. But if his affections be from a natural or an evil love, he is alive only to things that appeal to natural cupidities.
Title Unspecified 1892

Title Unspecified              1892

     When man is worldly and corporeal, evils occupy him which are from the delights of terrestrial loves.- H. D. 9.
Title Unspecified 1892

Title Unspecified              1892

     IT is an error to suppose that the weariness and apathy for spiritual things which arise from merely natural affections can be and ought to be removed by others, whose pulses may be quickened by the study of the internals of the LORD'S Word-by their "lightening" the "heavy" doctrines. This simply means leaving things internal and devoting one's self to things external.
     The change in one's appetite for spiritual things can come only by his own exertions. He must recognize the bent of his mind by considering the objects on which it loves to fasten, and as he acknowledges that his thoughts are directed with affection toward what is worthless, merely natural, worldly and corporeal, and as he strives against his tendencies, shunning such longings as sins against God, he will gradually acquire an appetite for good and truth, which will increase daily, and he will find that the heaviness which he had previously attributed to things of the most sublime import, was actually the characteristic of his own mind, and that the weariness which he had felt, was not induced by the matter that he read, but arose from his own lifeless state.
     If such self-examination and consequent acknowledgment do not take place, it is far better that man should abstain entirely from the study of things internal.
     Consider some very general internal things; as, for example, that the Rational is distinct from the Natural, that Good and Truth is what constitutes the Rational and also the Natural, and that the Rational inflows into the Natural, so that man may think and may will as he thinks. Does not the average mind, at the beginning of the recital of such things, become inattentive, and let them pass in at the ear and out again, as the whispering of a breeze in the tree-tops, whose pleasant spirit does not descend even to fan his cheek. Imagery such as that of these last few lines may affect the imagination, which is the interior sensual, but the substance conveyed by it is lost.
     Yet the spiritual and celestial substance of the internals of the Word and Doctrine is the delight of angels, and of the man who has an angelic mind. "In these things the angels have light, and perceive innumerable things, and this with delectation, in which they are when it is at the same time given them to think of the Divine of the LORD as to the Human. The man who is in good, and in whom is the angelic while he is in the body, is also gifted with light by the LORD in these and the like things. But he who is not in good, feels a weariness when he thinks of such things, and a weariness by so much the greater, the more he thinks of them as applied to the Divine, which is to the Human of the LORD. It is better, therefore, that those who are such should remove their mind [animus] from it, for still they grasp nothing, yea, they reject, saying in their heart, What is this to me? I derive no honor from it, neither have I any profit from it" (A. C. 3314).
Title Unspecified 1892

Title Unspecified              1892

     Genuine Truth, which should be of doctrine, in the sense of the letter of the Word, does not appear to others but those who are in illustration from the Lord.- T. C. R. 231.
Title Unspecified 1892

Title Unspecified              1892

     SWEDENBORG'S philosophic works bear the impress of his profound humility. This it was that produced the illumination that preceded his inspiration, and enabled him to detect secrets of Nature concealed from scientists before and after him.
     He penetrated to her grandest secret, that all her subjects have a soul in some spiritual correspondent. He knew that all things in nature correspond, that they must correspond to something higher. So far he could proceed. It was the necessary preparation for the later revelation of the science of correspondences. The true character of correspondence could not but remain obscure until the spiritual world was revealed to his spiritual senses, and he saw and heard those things of which the natural objects of his former studies had been the types.
     Of the frequent references to correspondence which occur in his philosophic works, the following notable one will illustrate his conception at that time:

     "As the blood is continually making its circle of life; that is to say, is in a constant revolution of birth and death; as it dies in its old age, and is regenerated or born anew: and as the veins solicitously gather together the whole of its corporeal part and the lymphatics of its spiritous part; and successively bring it back, refect it with new chyle, and restore it to the pure and youthful blood; and as the kidneys constantly purge it of impurities, and restore its pure parts to the blood-so likewise man, who lives at once in body and spirit when he lives in the blood, must undergo the same fortunes generally, and in the progress of his regeneration must daily do the like.

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Such a perpetual symbolical representation is there of spiritual life in corporeal life; as likewise a perpetual typical representation of the soul in the body. In this consists the searching of the heart and reins, which is a thing purely divine."
     "In our Doctrine of Representations and Correspondences, we shall treat of both these symbolical and typical representations, and of the astonishing things which occur, I will not say in the living body only, but throughout nature, and which correspond so entirely to supreme and spiritual things that one would swear that the physical world was purely symbolical of the spiritual world: insomuch that if we choose to express any natural truth in physical and definite vocal terms, and to convert these terms only into the corresponding spiritual terms we shall by this means elicit a spiritual truth or theological dogma, in place of the physical truth or precept; although no mortal would have predicted that anything of the kind could possibly arise by bare literal transposition; inasmuch as the one precept considered separately from the other appears to have absolutely no relation to it. I intend hereafter to communicate a number of such correspondences, together with a vocabulary containing the terms of spiritual things, as well as the physical things for which they are to be substituted. This symbolism pervades the living body; and I have chosen simply to indicate it here, for the purpose of pointing out the spiritual meaning of searching the reins." (See Animal Kingdom, chapter on the Kidneys.)
By the sense of the letter of the Word 1892

By the sense of the letter of the Word              1892

     By the sense of the letter of the Word conjunction with the Lord and consociation with the angels is effected.- T. C. R. 234.
REJECTION OF INTERNAL THINGS 1892

REJECTION OF INTERNAL THINGS       Rev. HOMER SYNNESTVEDT       1892

     "And it was on the third day of their being sore, and the two sons of Jacob, Simeon and Levi, the brothers of Dinah, took, a man his sword, and they came upon the city confidently, and slew every male. And Chamor and Shechem, his son, they slew to the mouth of the sword. And they took Dinah from the house of Shechem, and went out. The sons of Jacob came in upon those thrust through, and despoiled the city, because they had polluted their sister."-Genesis xxxiv, 26, 26, 27.

     THE Word in its descent from the LORD, (or the LORD in His proceeding), takes upon itself in each Heaven a covering from the things belonging to the angels who are there, which adapts it to their comprehension, and affords them some ground of communication and conjunction with that which is within. This veil or covering in the celestial Heaven being drawn by the LORD from the things of inmost love and wisdom, which are there, is comparatively luminous and transparent. Being further veiled in the Spiritual Heaven, however, it is somewhat less luminous, while in the lowest or natural Heaven, it becomes further veiled in representatives and significatives, which render the pure light within relatively obscure.
     This veiling is continued even to men in the natural world, and the Word here takes on natural, and even grossly material, coverings from the things which are of man and his world. The or from the LORD, through, the Heavens, having these things in common with man, communication is effected by which is conjunction. Thus the LORD by going down to the very ultimates of the natural earth, places Himself within easy reach of even the lowest of his creatures. But when man lays hold on the LORD it is that he may be raised by Him, step by step, through all these degrees, even if it were possible, to Himself. Such is the Divine Love in its effort to save man and elevate him into eternal life.
     But in coming into the world, there were different states which had to be met. When the first of our present Word was written, there was not enough of good left in the world to receive the Divine Truth as it was with the angels. Perception had perished (except with a small remnant), and likewise conscience; thus there was no nation with whom truth, however much veiled or accommodated, could open a direct communication with heaven.
     There was, however, a posterity of the Ancient Church Eber, viz., the Jews, which were so utterly corrupted that they were willing and desirous to destroy every vestige of any internal truth and good, and with them a form of the Word could be given which consisted solely in representatives without any danger of prophanation. For they did not know, and were strongly averse to knowing or even learning about there being any internal in those representatives. Therefore the LORD gave them a form of the Word which seemed to treat wholly of themselves. According to the law of influx mentioned above, the Word assumed a covering from the Jews, which as a covering is entirely Jewish, and partakes of the quality of that nation. When the LORD as the Word became flesh afterward, He took on a Jewish human, with all the evil heredity of the worst family of the worst tribe of the worst nation that ever existed upon the face of the earth. And even as it was necessary for him to utterly extirpate this and cast it out in the process of His Glorification, so is it necessary for man in his regeneration to reject utterly whatever is Jewish in himself, and in his reading of the Word, whatever is Jewish in this. Whatever may be the holiness of the letter of the Word, the man is not in it until he has put aside this covering, for only then does he think with the angels. The natural sense is for men on earth, and it rests upon the earth, just as the bottom round of the ladder, by which man daily ascends to heaven to prepare his abode there. In order to climb up he must leave this lowest round below him, and when his place there is finally prepared he leaves it behind him altogether.
     But that we may the better see the nature of this natural sense in order to raise our minds above it, there is given the Internal Historical Sense, wherein is revealed the true character of the Jewish and Israelitish nation; and the rational man may see how far this people is from being the "chosen of the LORD," as they from their phantasies and cupidities believed themselves to be, and from their contumacy insisted that they should be.
     The chapter before us, concerning their dealings with Hamor and Shechem, who were upright men, culminating in the words of our text, especially exhibits the quality of that nation, inasmuch as it treats of the total extinction of internals, represented by Hamor and Shechem, and their city, and as it shows, even upon the surface, an example of their dastardly cunning and cruelty. The mere narration of such events as these constitutes the external historicals of the Word. But within these acts of the Jews were affections of their own, aside from the things represented and signified. This is the internal of the historical sense, or, what is the same thing, the Internal Historical Sense.
     It is well known that the representatives and significatives in the Word are with the things there, entirely apart from the persons or the affections which animate I them. For instance, with the Jews. When they offered their sacrifice to JEHOVAH, it was to obtain favor for themselves, or to avert displeasure.

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The idea of propitiation, which has nothing but self within it, was in every act of their worship. They were not at all in the affections signified by what they sacrificed, but as long as they offered these oblations, and performed their rites in the prescribed manner, simple spirits were affected with delights, and through them there was a certain connection with heaven, flow they were held in the performance of these externals, is explained in the following extract from the Arcana:
     "Of what quality their phantasies and cupidities are, no one can know, but he who has had some conversation with them in the other life. And that I might know, it was granted to me, for I have sometimes spoken with them there. They love self, and they love the riches of the world above all others, and moreover, they fear the loss of that honor, and also the loss of gain more than all others. Wherefore at this day also, as of old, they despise all others in comparison with themselves. They also seek for themselves riches with the most intense eagerness, and, moreover, they are timid. Because that nation was such from ancient times, they could be held more than others in a holy external, without any holy internal, and thus in external form represent those things which are of the Church. These are the phantasies, and these are the cupidities which made such contumacy (in insisting upon being God's people, even when He willed to reject them]. This also appears from many things which have been related about them in the histories of the Word.
     "After they had been punished, they were able to be in external humiliation such as no other nation could; for they could lie prostrate on the ground for whole days, and roll themselves in the dust, nor raise themselves before the third day. They could also mourn for many days, go in sack-cloth, in rent garments, with ashes or dust sprinkled upon the head. They could fast continuously through many days, and in the meantime break forth into bitter weeping. And this from corporeal and terrestrial love alone, and from fear of the loss of super-eminence and mundane riches. For it was not anything internal which affected them, because they did not know at all, nor did they will to know, what the internal was, as what life after death and what eternal salvation are. Thence it may appear that because they were such it could not be otherwise than that they should be deprived of every holy internal, for this in no way concords with such a holy external, for they are altogether contrary. Also that they, before others, could act the representative of a Church -that is, represent holy things in external form, without any holy internal, and thus, that by that nation there could be given something of a communication with the heavens" (A. C. 4293. See n. 4288).
     "Shechem" in the Hebrew tongue is the word for shoulder, which corresponds to the interior of power, "Hamor." So Shechem represents interior truth, and Hamor his father the good from which that truth is derived. These men and their family, who dwelt in the city "Shalem," or the tranquillity of peace, were descendants from the Most Ancient Church, who had not yet been corrupted as the most of the posterity of that Church, for there was still something sound in their will, by which the LORD could inflow and give them a perception of the interior things which were in the representatives that they had in common with the Jews and other descendants of the Ancient Church. With the Ancient Church, however, the knowledge and affection of the interiors in their representatives was lost. Their worship had become idolatrous, because they now worshiped the externals alone. But, with the sons of Jacob, there was the covenant of JEHOVAH established whereby they pretended to give up their idolatries. Thus they had representative forms of the worship of the LORD, similar to those of the true Ancient Church, only that they had not the internal of them.
     It was this external likeness that made Shechem love Dinah, who is the affection of external truth, and desire to make a league with the sons of Jacob.
     To be a legitimate conjunction, it must be preceded by betrothing, which involves free consent of two homogeneous parties. This could not be in this case, for there was no common ground of charity. The Jews pretended to be greatly incensed against Shechem for lying with their sister, but that this is no crime, when marriage was intended, is well known. Their hatred against him was really on account of his uprightness, and the interior truth which he knew and lived. But when he acceded to their externals alone, signified by circumcising every male and was in danger of conjunction with them, it was permitted by the LORD that he and his city should be sent to the other world, to save them from giving up what good they had.
     "And it was in the third day, in their being sore, and the two sons of Jacob, Shimeon and Levi, the brothers of Dinah, took a man his sword, and they came upon the city confidently and slew every male. And Hamor, and Shechem, his son, they slew to the mouth of the sword. And they took Dinah from the house of Skechem, and went out."
     Thus, the affection of external truth, instead of being conjoined with interior truth, remained with them as a harlot.
     Such, in general, is the teaching in this chapter concerning the posterity of Jacob, and their rejection of interiors. But why should all this teaching have been given to us of the New Church? This Jewish Word has also been carefully preserved for our use, and why? Because, in the first place, the LORD, having descended to the lowest plane, never receded from it, but glorified it by mulling it with His Divine, and thus He retains it as an ultimate plane of communication with men on earth. Therefore, there must be something of the Jew in us; we must have something in common with them, or this could not be a means of communication.
     Every one is a Jew at heart, as far as he abides in externals alone, and despises internals. That is, so far as he closes heaven with himself, and opens hell, Every man who does this is just as cruel, just as avaricious, just as deceitful, as any Jew, and just as eager to crucify the LORD, or treacherously murder Hamor and Shechem not only spiritually, but also naturally. What kind of treatment we should accord the LORD Himself were He to come among us now as a man, showing us our evils, and requiring of us obedience to order, may be abundantly evident to any one from the feeling which exists toward the men who do this from the LORD.
     In the Arcana, n. 4459, there occurs this statement concerning the prosperity of Jacob: ". . . They were in externals without internals; and they also made internals nothing, and therefore altogether despised them. Such also is that nation to-day, and such are alt who are in externals alone." In explanation of the passage," the sons of Jacob responded to Shechem, and Chamor, his father in fraud," it is said that " they who are in externals -alone, do not even know what it is to be in internals. For they do not know what internal is. If any one name internal before them, they either affirm that it is, because they know from teaching that it ii, but then they affirm with fraud; or they deny with the mouth also, as with the heart.

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For they do not go beyond the sensuals which are of the external man."
     This is the state of the Christian world, more and more every day. Never before was there such toleration, nay, affection for the Jews and what is Jewish. In science, in art, in music, upon the stage, Jews are at the head. That which is Jewish, sensualism under the false name of realism, has decided preference, while in business, as in all civil affairs, Jewish avarice, cunning, and, literalism have absolute dominion. In business, instead of honor and conscience, there is a mere external adherence to the letter of contracts. Trade, with its uses, is not the end, but gain. In society is nothing but empty show, and the sphere of adultery enlivening it. But let us hear again what the Writings say about this state: "They who are without conscience are all in externals alone. For the internal man manifests itself by conscience. And all they have no conscience who think and do truth and good, not on account of truth and good, but on account of self, for the sake of their own honor and gain ; and also those who do so only on account of the fear of law and of life. For if fame, honor,' gain, or life were not endangered, they would rush without conscience into all enormities. This appears manifestly from those in the other life who had been such in the life of the body. There, because interiors are open, they are in the perpetual conatus of destroying others, wherefore they are in hell, and are there held bound" (A. C. 4459).
     This tendency to mere externals, which is the tendency to hell, as shown above, infests the Church in every way The love of the world is the leading tendency of the age It is the much-boasted march of progress of the nineteenth century. To keep pace with this march is the earnest endeavor of the majority of the dead Church, and, strange to relate, large numbers in the New Church have yielded to the general sphere, and are marching along with the rest. Only by Divine aid can any man be saved from this deluge, since we are of the Old Church except as far as we are regenerated, howmuchsoever we protest the contrary. It rests with each one of you, therefore, to make the application of these teachings to himself. It is allowable, however, for the sake of further illustration, to point out a few applications to our own general state. The tendency to the indulgence of mere external pleasures, without the end of use, as social life, the bodily appetites, and similar things has I been pointed out before. The enjoyment of anything in this sphere leads to abuse, for there is avarice in such an affection. Teachers and parents alike are impelled by this sphere of the world to look too much for externals, which shall contribute to the things of the world, instead of regarding internal things as being in the first place. When once the good and truth of the Church have been extinguished, falses and evils of all kinds are superadded. For falses and evils continually increase in a Church once perverted and extinct. These things are signified by this, that the sons of Jacob came upon the thrust through and despoiled the city, after Shimeon and, Levi had slain every male in the city, and Hamor and
Shechem, and had taken Dinah and gone out.
     But in the New Church it is not to be so. Here the LORD Himself is present, constantly filling our externals with more and more internals, and thus in this Church goods and truths are to continue to increase to eternity "For, behold, I create New Heavens and a New Earth; and the former things shall not be remembered nor come, upon the heart. But rejoice ye and exult in that which I create for, behold, I create Jerusalem an exultation and her people a joy: and I will exult in Jerusalem, and rejoice in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying. For as the new heavens and the new earth shall stand before me, saith the LORD, so shall stand your seed and your name."
     Because few at this day know what it is to be in externals and what in internals, most believe that they who are in externals cannot be in internals, and vice versa. But this is not true, for those who are most in internals, are at the same time most in the enjoyment of externals for the more of an internal love of use a man or an angel has the more complete and full must he the plane in which he may ultimate it. All the teaching given above concerning those who are in externals and the worldly tendencies of the age, are against those who regard terrestrial and corporeal things alone in all that they do, and not for the sake of a use to the LORD and neighbor.
     A Newchurchman loves honor, wealth, and power as well as all pleasures of the body and mind as much or more than another man, but not for the sake of these as ends, or merely that he may have the enjoyment of them, but for the end of the uses that he may perform thereby in the LORD'S Kingdom. This being the end in view with him, will change the sphere of the exercise of all those mediate loves with him, so that, although they appear similar in outward form, they will be radically different.
     So in the school there will be the endeavor to acquire and perfect externals for the sake of internals, and this from a heavenly love. The sphere of abuse arising from avarice will be dissipated and the sphere of heaven with all its delights will flow down into all our worldly loves and fill even these with a fullness of delight undreamed of before.
     "Seek ye first the Kingdom of God and His Justice, and all these things shall be added unto you."- AMEN.
ancients 1892

ancients              1892

     The ancients acknowledged as men of the Church all those who lived in the good of charity, and called them brethren, howsoever they differed otherwise in truths which are said to be of faith at the present day.- H. D. 9.
JEWISH CHURCH AND THE GENUINE CHURCH 1892

JEWISH CHURCH AND THE GENUINE CHURCH              1892

     (GENESIS xxxviii, 8-26.)

     (8.) JUDAH desired that the representative of a Church might be conserved with his posterity, and that they might conserve and continue that which was of the Church, but the Church should perish.
     (9.) But the second son of Judah had aversion and hatred against the good and truth of the Church; for he was in a state contrary to conjugial love. By the firstborn of Judah is described the false of evil, in which the Jewish nation was at first; and by the second-born is described the evil which is from the false of evil in which that nation was afterward; and by the third son is described the idolatrous which was thence, and in which they afterward were continually. The evil in which the second son was, was contrary to conjugial love, for by the conjugial in the internal sense is meant what is of the Church; for the Church is the marriage of good and truth, to which marriage, evil from the false of evil is altogether contrary-that is, they are contrary to that marriage who are in that evil.

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That nation had not any conjugial love, whether it be understood in a spiritual or in a natural sense; for they were permitted to have more wives than one; for where the conjugial is understood in the spiritual sense-that is, where the rood and truth of the Church, consequently where the Church is-there this is in no wise permitted. Genuine conjugial love is not possible except among those with whom the Church or Kingdom of the LORD is, and with these between only two. The reason why it was permitted the descendants of Jacob to marry several wives was because there was no Church with them, and consequently the representative of a Church could not be established there by marriages, because they were in what was contrary to conjugial love, wherefore there could be no continuation of what was of the Church.
     (10.) This evil of the second son was against Divine order, for it flowed forth from evil interiorly-that is, from the intention of evil, and therefore there could be no representative of a Church preserved with posterity from him.
     (11.) With the posterity of Jacob, specifically from Judah, there was to have been established a Church representative of celestial and spiritual things; but the posterity of Judah alienated this Church from itself; for Judaism was only the representative of a Church, and could not therefore agree with a representative Church, for it acknowledged an external, but not an internal; this state was to exist until the Jewish religion should be able to receive internals, or the spiritual and celestial things of the representative Church; for that posterity thought in themselves that the internal things of the representative Church ought to be alienated for they were in fear lest the representative of a Church with them should perish; for it would perish if the things of a genuine Church were adjoined to it. Therefore they alienated them. With the posterity of Jacob a representative Church was to have been established, such as was with the Ancients; but that nation was such that it willed only to worship and adore external things, and to know nothing at all of things internal, for it was immersed in the lusts of self-love, and the love of the world, and thence in falses; such being the quality of that nation, it was impossible for a representative Church to be instituted with it, such as had existed with the Ancients, but only the representative of a Church. Worship in regard to them was merely idolatrous, notwithstanding that the representatives contained in themselves holy divine things. With such worship, namely, the idolatrous, what was internal could not be conjoined, for if an internal had been adjoined-that is, if they had acknowledged internal things-then they would have profaned holy things, for a holy internal, if it be conjoined with an idolatrous external, becomes profane; hence it is that internal things were not discovered to that nation, for if they had been discovered to it, it would have perished.
     (12.) There came a change of state as to the evil from the false, so that it was not such as it was before, in the religiosum with the nation descended from Jacob, specifically from Judah, and there was consequently somewhat of elevation to consult for the sake of the Church; but still it was in the false while consulting for the Church.
     (13.) While in this state when there was somewhat of elevation to consult for the Church there was somewhat of communication with the Church representative of things spiritual and celestial; because the Jewish Church wished to consult for itself.
     (14.) There was a simulation of truth which is from good, wherefore internal truth was obscured with them, and thus it was not acknowledged; for they were in things intermediate to the truths of the Church and to falses; for they were in the external truths of the Church which are from the sense of the letter of the Word, which afford an entrance. These truths, unless they be illustrated by internal truths-that is, by those which are of the internal sense-present falses with those who are in evil. These are the things which are intermediate to the truths of the Church and to falses in a state of consulting for the use of the Church. The simulation of truth was because it was perceived that the truth of the representative Church could not otherwise be conjoined with the religiosum in which the posterity of Jacob was, specifically the posterity which was from Judah. It could not be conjoined with the idolatrous posterity of Judah.
     (15.) The Jewish religiosum at that time considered internals of the representative Church not otherwise than as false. That that nation considers the internal of the Church as a harlot and as false is very evident; for if any one should tell them that the internal of the Church is that the Messiah, who is predicted in the propheticals of the Word, and whom they expect, is the LORD, this they would reject as utterly false. If any one should tell them that the internal of the Church is that the Messiah's kingdom is not worldly and temporal, but heavenly and eternal, this also they would pronounce to be false. If any one should tell them that the rituals of their Church represented the Messiah and His heavenly kingdom, they would not know what this is, and many like things. The reason is because they are in external things, and indeed in the lowest of external things, namely, the love of things earthly, for above all other men they are in avarice, which is altogether earthly. Such persons can never otherwise consider the internal of the Church, for they are more remote from heavenly light than others, thus more than others in dense darkness. To all such interior truths are hidden.
     (16.) That nation applied itself to the truth of the representative Church from the lust of conjunction. But this conjunction with truth was not as with a wife, but as with a harlot-that is, not as with the truth but as with the false-of conjunction with the false, as of conjunction with a harlot lust is predicated-for they did not believe it to be the truth of the representative Church; but on the part of the truth of the representative Church the conjunction was reciprocal with a condition.
     (17.) Wherefore the Jewish religiosum promised a pledge of conjunction; but the truth of the representative Church promised a reciprocal if there should be certainty.
     (18.) It was certain, and a ticket of consent by external truth and the power therefrom was demanded by the internal Church, which being given and thus made certain, the conjunction of the external with the internal Church took place, on the part of the external Church as with a harlot, but on the part of the internal Church as of a daughter-in-law with the father-in-law under the pretext of the levirate, wherefore the quality of reception on the part of each was as has just been described.
     The internal of the Church now arose from an obscure state into a clearer state, as from a state of ignorance into a state of intelligence, and life therein; wherefore what was obscure was dissipated, and intelligence came forth. The truth with man is not the truth of intelligence, before it is led by good, and when it is led by good, then first it becomes the truth of intelligence; for truth does not have life from itself but from good, and truth has life from good when man lives according to truth, for then it pours itself into the will of man, and from the will into his act; thus into the whole man.

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     (20.) The external Jewish Church offered a conjugial pledge by the false, in place of external pledges; but there was no conjugial on the part of the Jews.
     (21.) The posterity of Jacob, especially that from Judah, from the false in which it was, consulted truths in that state, to see whether that was false which appeared as truth, but it was perceived by those in truths that it was not false.
     (22.) Wherefore the external Church reflected how the case was. The reflection was that the truth cannot he discovered by the false, but there was a perception from truths that it was not the false.
     (23.) But it was indifferent to the Jews whether it were the truth or the false, although it might be a disgrace, for to them it was sufficient that there was a pledge of conjugial love or conjunction, although it was not accepted because there was no conjugial.
     (24.) Now arose a new state in which there was communication and perception that it is false that any conjugial intercedes between the internal Church and the external Church, such as it was with the posterity of Judah. The Jewish nation from their religiosum perceived the internal of the Church no otherwise than as' a harlot and the preaching thereof, and life according thereto no otherwise than as whoredom; for they who are in the external alone without its internal, do not otherwise consider the internal of the Church, inasmuch I as they call that false which is true and that true which is false. That the Jewish nation was in the external without an internal, and therefore believed truth to be false, and the reverse, is evident from their doctrinal, that it was allowable to hate an adversary, and also from their life, that they hated all who were not of their religiosum, yea, that they believed that they were doing what was well pleasing to Jehovah, and were serving Him, when they treated the nations with barbarity and cruelty, by exposing their bodies when slain to be devoured by wild beasts and birds, by cutting them alive with saws, and wounding them with spikes and axes of iron, and making them to pass through the brick-kiln. (II Sam. xii, 31); yea, it was also according to their doctrinals to treat a companion in nearly a like manner who for any cause was declared to bean enemy. Whence it may plainly enough appear that there was nothing of, the internal in their religiosum. If any one had then I said to them that such things were against the internal of the Church, they would have replied that this was false. On account of this state it was perceived that it was false that any conjugial intercedes, and that thence anything may be produced, wherefore there was a sentence from the Jewish nation that the internal of the Church ought to be extirpated, both as to truth and as to good.
     (25.) This was nearly effected-that is, the extirpation, but it was insinuated that such was in the religiosum of the Jewish nation, which was known by the pledges of the conjunction of the external or natural man.
     (26.) This being insinuated-that is, that the internal of the Church was in the religiosum of the Jewish nation-that nation affirmed it. In this passage the genius I of that nation is described, which is such that although it rejects the internal of the Church as false, yet when it is insinuated into it that it is its own, it accepts and affirms.
     But there was go conjunction of the external with the internal, but of the infernal with the external. With the Jewish nation there was the Church-that is, the internal was confirmed with the external, but in that nation there was no Church-that is, the external was not conjoined with the internal; for that the Church may be in a nation there must be a reciprocal.
     The Church was not in the Jewish nation, because its quality as regards conjunction with the internal was such as the conjunction of a father-in-law with a daughter-in-law as with a harlot, wherefore there was no longer any conjunction with the internal of the Church.
doctrine of charity 1892

doctrine of charity              1892

     The doctrine of charity, which was of such price with the ancients, is at the present day among the things lost.- H. D. 9.
NOTES ON ECCLESIASTICAL HISTORY 1892

NOTES ON ECCLESIASTICAL HISTORY              1892

     V.

     THE MOST ANCIENT CHURCH.

     (Continued.)

     11. THE men of the Most Ancient Church differed from the men of all succeeding Churches, not only in the internal organization of their minds, but also in many respects as to the constitution of their external bodies. Chief among their distinguishing physical peculiarities was what in the Writings is called
     INTERNAL RESPIRATION. There are with every man, at this day, two kinds of natural respiration. The one can be controlled by man at his pleasure by the conscious activity of his understanding. This is called occasional or voluntary breathing. The other kind is called involuntary or general breathing, because it goes on as independently and uninterruptedly of the conscious will of man as does the activity of the heart or the stomach. This breathing continues active when the voluntary breathing has stopped, as in states of sleep or profound thought (D. L. W. 412; A. C. 3803; see also New Church Life x, p. 143).
     This double breathing has been provided by the LORD as an ultimate corresponding to the separation of the will from the understanding, without which man cannot at this age be saved. With the men of the Most Ancient Church the will was from creation and heredity nothing but good, and with this will of good their understanding of truth acted as one. In their bodies, the Cerebrum, correspondingly, acted as one with the cerebellum; the lungs acted as one with the heart, and the internal respiration acted as one with the external, so that they had only "internal respiration, and no external respiration, except tacit" A. C. 607, 9281), or such as "inflowed tacitly into external respiration and into tacit speech " (A. C. 1119).
     As an effect of this, they were able "to perceive all states of love and of faith by the states of their respiration" (A. C. 97, 1119, 2281), because the affections of their will could, without any opposition or restraint on the part of the understanding or the lungs, freely inflow into their respiration which acted correspondingly and accordingly.
     This is the kind of breathing which the celestial angels have, and the most ancients could, therefore, breathe together with these angels with whom they were in blessed companionship. Into this respiration, as being more applicable and comformable with angelic thought, the angels could inflow, causing an uninterrupted perception of the most profound ideas of thought. (See A. C. 607, 805, 1118, 1119, 1120.)

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     The involuntary or internal respiration which men possess at this day, is, however, greatly different from the most ancient respiration. It proceeded from a will of good and not, as now, from a will of evil. It took place, moreover, in a different manner, beginning from the umbilical cord, or the navel, as from a centre, proceeding thence toward the heart, or toward the interior tergal region of the breast, and thence upward through the lips. (A. C. 1118, 1120; S. D. 3324. See also S. D. 3319, 3320.)
     On Swedenborg's internal respiration, see S. D. 3320, 3464.
     12. THEIR SPEECH AND HEARING. The respiration of the Most Ancients, proceeding from the navel through the region of the heart, finally ultimated itself by the lips "into a kind of external respiration, and thus into a tacit speech, which was perceived by another in his internal man" (A. C. 1119). This speech, therefore, was not sonorous or articulate, but soft, flowing, and continuous, without the clashing of any hard consonants (H. H. 241). Their organs of hearing were in a corresponding manner different from our own. Their speech was communicated to another by a kind of sliding into the interiors of the ears by the Eustachian tube, which is open in the mouth and terminates in the chamber of the ear. Through this the air glides in under a gentle sound, and thus speaking thought was communicated by means of the atmospheres (A. C. 10,587, 7361, 1118).
     They were, besides, able to express themselves by innumerable changes of
     13. THEIR COUNTENANCE, and especially by slight motions of the lips, in which there are innumerable series of muscular fibres "which are not unfolded at the present day, but which then, being free, served as a means to suggest, signify, and represent their ideas, so that they could express in a minute what at this day could not be expressed by articulate sounds and words under an hour, and this more fully and manifestly than is possible by any combination of words" (A. C. 607).
     In those primitive times man did not think or wish to think anything but what he desired should shine forth from the face. "This speech excelled the speech of words as much as sight excels hearing-that is, as much as the sight of a landscape excels hearing it described" (A. C. 8249, 10,587).
     With the most ancient people the face was thus in perfect accord with the interior, so that it appeared plainly from the face what was the nature and quality both of the animus and the mind within. It was utterly impossible for them to assume an expression in the countenance which was not in agreement with their thoughts (A. C. 358, 1118, 3573, 5695).
     There was with them a physiological condition, resulting from and corresponding with their internal sincerity and simplicity of mind, and this was
     14. THE CONSTITUTION or THEIR BRAIN, which also was different from the brain of men in later ages. As was shown above in the treatment of respiration, there are two activities of life with man, one from the cerebellum, which is called involuntary action, and another from the cerebrum, which is called voluntary. So also sense in general, or general sense, is distinguished into voluntary and involuntary. Voluntary sense is proper, to the cerebrum, but involuntary sense is proper to the cerebellum. In man these two general senses are conjoined, but still distinct (A. C. 4325).
     With the men of the Most Ancient Church, in whom the will and the understanding acted as one, all the involuntary of the cerebellum was manifested in the face, and at that time they knew not how to exhibit any other thing in the countenance than as Heaven flowed into their involuntary tendencies, and thence into their will. But after the fall of the Most Ancient Church, when the will and the understanding were separated, "the fibres from the cerebellum changed their efflux into the I face, and instead thereof fibres from the cerebrum were transferred thither, which now bear rule over [or act independently of] the fibres of the cerebellum, and this from the endeavor to form the features according to the disposal of man's own proper will which is from the cerebrum" (A. C. 4325, 4326).
     We are taught, finally, that with the men of the Celestial Church, called Adam, "the cerebrum and the cerebellum were conjoined as to spiritual operation" (A. C. 7481).
     As the Divine Love and the Divine Wisdom in God-Man are one, but distinctly one, so also with the first men who were created into the image and according to the likeness of God-Man, the two faculties of will and understanding, and the two brains which are their vessels were one as to operation, but yet distinct as to substance and form.
Title Unspecified 1892

Title Unspecified              1892

H. D. 9     Who at the present day knows what, in the genuine sense, is charity, and what, in the genuine sense, is the neighbor?- H. D. 9.
AFTER ORCHESTRA PRACTICE 1892

AFTER ORCHESTRA PRACTICE              1892

     THE pleasant practice hour of the church orchestra was over, at which the gray-bearded senior as well as the young stripling whose moustache was beginning to feel its way on his upper lip, had taken part. Young and old, the experienced amateur and the novice who had barely mastered the scale on his oboe, which, with his predilection for the older English writers, he persisted in calling his "hautboy"-each had performed his part.
     The oboe player on this particular evening had been "initiated" into the orchestra amid much merriment, by being obliged to play the scale, while the rest of the orchestra in unison patiently kept time with his faltering steps. The herculean task had been accomplished, and he was considered an accredited and a creditable member. The practice had then proceeded, and the harmonies of the evening had intensified the feeling of fraternal good-fellowship in the Church which the united instrumentation generally called forth.
     The members, under the spell of this happy common spirit, still lingered about the ball, some engaged in affectionately laying their instruments by, in their cases, for the journey home.
     The trombone player, giving his instrument an extra careful polish, before drawing the embroidered bag over it, musingly asked the Leader, "What instrument would you recommend for my children to begin with?"
     A peal of laughter greeted the querist, for the oldest of his children, a girl, was only six, and his boy was not quite four years of age.
     He joined good-humoredly in the laugh, and said, "True, they are not yet old enough for any recognized musical instrument, but I believe in taking time by the forelock."
     "You do well to begin to think about it," replied the Leader. "Little wooden pipes would give a tone of excellent correspondence. If we can find small toys which can be put into the hands of the little children, some attention by father, mother, brothers, or sisters, may possibly be of use."

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     "You have about expressed the thought that was forming in my mind when I put my question," said the man of the solemn trombone, "such little wooden pipes could lie about in the house as playthings, and if they had definite tones they could be the means of some instruction."
     "As soon as the opportunity presents," continued the Leader, "I propose to visit different stores and see what may be found among toy instruments that has a good quality of tone and accurate pitch."
     "Standard A=435 pitch," jocosely remarked the First Violin, referring to the interest the Leader had taken in the establishment of uniform pitch.
     "Yes, and we might find it to our interest to have such instruments made, if we cannot buy them. Look over the wood instruments without a reed. We have only one, the flute, with its short mate, the piccolo or octave flute. I believe that the future must develop more in this direction."
     By this time the other members had drawn near, and sat in picturesque attitudes listening to their Leader, who went on:
     "Of the single reed, we have the clarionet, but of several kinds, thus giving a greater variety to an instrument which I suppose is of lower correspondence. Taking the instruments (still wood) of a double reed, we have only two, the bassoon and the oboe. Of brass, what with the French horn, the cornet, the bass tuba, etc., there seems to be no end. The string instruments seem about perfect. We need to have the class of wood-wind instruments enlarged and perfected. I think a tube without reed blown in the end must he found or made."
     "The boy's willow whistle," suggested the cornet.
     "The boys may well be encouraged in their manufacture," replied the Leader, with a smile, "with intelligent oversight on the part of their elders, some one or ether of them may be led to develop something that we could use. The tone in such an instrument as I have described, is of a smoother quality and very easily made. It blows so easily that it is difficult to keep the tone in one octave. It is worthy of study."
     "The flute," objected the Double Bass, "is generally regarded as essentially a soulless instrument."
     The performers on the instrument in question were quick in its defense. Said one of them
     "Yet the very writers who so characterize it extol its marvelous agility and the effectiveness with which its tones can be blended with others in the band."
     "I suppose," this from the Viola, "that instruments made of various products of nature, and in various forms, when we know to what they correspond, will express to us more and more intensely the affections they represent. They will be means for changing the states of affection, will they not?"
     "Undoubtedly," replied the Minister thus appealed to, who was addicted to the clarionet, "for, while the two general classifications made by the Writings are those of the wind and the string instruments, yet the quality of the tones in both classes would naturally be affected by the material, which has a distinct correspondence."
     "It is upon that fact," said the Leader, "that I based my proposition of having a wind instrument (an instrument, therefore, of the celestial class), and of wood (also of a celestial correspondence), for the children's' plaything."
     "In musical instruments," he continued, "we have products of the three kingdoms of nature. The wood instruments will undoubtedly be much enlarged and made to be a perfect band. At present we have the common flute and its octave, only. This in the plain tube, and I think, must be superior to the oboe, or the bassoon, or the clarionet, because they are a tube and a reed, i product lower down in the vegetable kingdom. In the oboe and bassoon the mouth does not touch the wood, but the two reeds. The correspondence of the instruments ought to be carefully studied. The string family will be found very interesting. Excellent wood is used-pine, cedar, or balsam, for the top, and sugar maple for the back. The strings are made from the intestines of the sheep, notwithstanding their misnomer of 'catgut.' Very excellent wood is used in the bow, and the best horse hair. The best covered strings are wound with copper and silver. The three kingdoms are united here."
     "Some time before the formation of our orchestra induced me to learn to play the violin," said the Second Violin, also a Minister, "our First Violin here, then some summers younger, frequently performed at my house, and the long-drawn tones of this wonderful modern instrument, tones produced by strings which, as our Leader has just told us, are made of the intestines of sheep, reminded me of the frequent Biblical expression of the 'bowels of mercy.' There is something peculiarly affecting in the notes in which the whole power of this versatile and expressive instrument seems to be manifested. The impetus is given to the strings by the hair from the animal that represents the understanding, but only through the intermediation of the rosin, a substance which corresponds to natural truth."
     The Violoncellist, who had hitherto kept silent, now joined in the conversation, explaining that he had not considered their orchestration in the light of the correspondence of the material of which the instruments are made. Said he: "I do not feel sure how far we ought to allow the correspondence of the materials to affect our judgment in such a matter seeing that we are distinctly taught that 'the correspondence is with the sounds.' Still, of course, the quality of tone is affected by the material of which the instrument is composed, but for all that, I think we may be landed in some error if we give too much consideration to that. The organ is stated to be intermediate between a string and a wind instrument, which I sometimes wondered at, but I believe that if we ignore its construction and think of its sound, we may understand that it partakes both of the quality of string and wind instruments, being in fact an orchestra in itself."
     "You have struck the key-note in the consideration of this whole matter," spoke the Second Violin. "We must look at the quality of the sound. It is that which determines the correspondence. Stringed instruments pertain to the class of spiritual affections because their sounds are discrete, and the wind and percussion instruments pertain to the class of celestial affections because their sounds are continuous. Perhaps it was the reedy sound of the ancient organs, to which the correspondence of the good of faith, or, the intermediate between the celestial and the spiritual is attributed. It is said of the drum, that although it is neither a string nor a wind instrument, it has a kind of continuous sound, being of leather, and that its sonorousness is graver and louder than that of stringed instruments. It corresponds to spiritual good. In the light of this teaching, and of the judgment of our Leader, I believe that we can seethe hand of Divine Providence in the prevalence of the drum and the fife among the toys prepared for children. Why not make use of these two for our little children, taking care that, though toys, they be made well, of good material, and accurate in pitch.

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the nuisance of a small boy's drum can easily be regulated. The more so when we have a distinct spiritual object in view."
     "With this practical conclusion I am now ready to go home, as the night is wearing on," said the Trombone, whose remark had -led to the discussion, "and I hope that our Leader will meet with success in his quest for the instruments of our infants' orchestra."
     "The discussion opens up a large and profitable field," said the Violoncello, "and we ought to work in it studiously."
     "Your suggestion will help us to that," answered the Leader. "We must pay attention to the quality of the sound, remembering that according to the Doctrines, man first learned the appropriate use of the various kinds of instruments, not from science and art, but from hearing, and its exquisite sense."
whole Sacred Scripture 1892

whole Sacred Scripture              1892

     The whole Sacred Scripture is nothing else than the doctrine of love and of charity.- H. D. 9.
Notes and Review 1892

Notes and Review              1892

     THE Bulletin, the fortnightly little journal published by the students of the Academy, has added a literary department to its columns. The paper is now printed at a regular printing office, which, of course, is a step in advance.



     Food, Home, and Garden, a Vegetarian- Cowherdian journal, in its March number published a portrait of Swedenborg together with a two-page article, in which the writer claims that "Swedenborg was practically a vegetarian."



     BISHOP PENDLETON a sermon on Revelation xvi, 15, has been published in the Swedish tongue in the March number of Harolden. The Chronological History of Swedish New Church Literature is continued in the same paper, which also contains, among other things, an editorial apology for a printer's error, whereby the well-known Canadian New Church "Missionar" (missionary) has been made to figure as a "millionar" (millionaire). A serious mistake, indeed!



     IN answer to a communication by the Rev. G. N. Smith, published in the March number of New Church Tidings, the editor continues his highly valuable and clear explanation of the relation between the Sacred Scriptures of the Word in its most ultimate form of the Sacred Scriptures and the Word in its internal rational form as revealed in the Writings of the New Church. Why, indeed, should there be a question as to the mutual relation between these two forms of the Word? Why not regard them from a simple mind and with a single eye?



     THE Rev. J. F. Potts' Concordance to the Theological Writings of Emanuel Swedenborg has now reached its fiftieth number. This issue continues the article on "House," and reaches the article on "Idea." It includes such important articles as those on the "Human," the "Human Form," the "Human Nature," "Humility," Husband," "Hypocrite," etc. It is to be regretted that a separate article was not made of references to the "Human Divine," as distinguished from the "Divine Human" (See A. C. 2149, 2813, 2814, 2826, 6372).



     THE second number of the Evangelistic serial entitled The New Jerusalem has been published. In simple and direct doctrinal language it treats of the Unity of God, and presents, further, the general outlines of the Doctrines concerning the Divine Order of Creation, and concerning the spiritual world. In an article on the Coming of the LORD, the Theological Books published by Emanuel Swedenborg are enumerated as constituting the Advent of the LORD. Why not include, also, Swedenborg's posthumous works? They all contain nothing but the same Divine Truth in which, and as which the LORD has effected His Coming.



     The New Church Messenger for April 20th is a valuable historical document, as it is devoted largely to the Centennial Celebration of the New Church in Baltimore, held there on April 1st. The beginning of the Church in that city is described in an address by the Rev. W. H. Hinckley, himself a grandson of the Rev. John Hargrove, the first New Church Minister in Baltimore. The subsequent history of the various Societies in Baltimore is followed up by Mr. E. O. Hinkley. The Rev. J. P. Faber's address on the German New Church in Baltimore is also published. All the addresses are, however, rather chronicles than history, dealing more with events than with the internal states succeeding one another in the Church.



     THE New Church Monthly, in its April number, continues to refute the "permeation" heresy by extracts from leading old Church "divines." This time the Rev. C. T. Aked, a prominent Baptist clergyman of Liverpool, is thus made to bear witness of his agnosticism concerning the Divinity of Christ. The Rev. B. C. Bostock contributes a sermon on "The use of the Internal Sense in Worship," which will be of eminently practical interest to every true Newchurchman. The series of articles on "Religious Instruction" treats this time of the Unity of God, giving valuable points of presentation for parents and teachers. A communication from the Rev. R. J. Tilson on Dr. B. L. Tafel's late lamented pamphlet on the Writings and their relation to the Word, makes it evident that not only theological inconsistencies but also moral irregularities have entered into the composition of that unfortunate work.



     MR. J. A. AHLSTRAND, the Librarian of the Royal Academy of Sciences in Stockholm, in a recent letter to the Librarian of the Academy of the New Church, kindly volunteered the following interesting historical item in correction of a statement made some years ago in the New Church Life, to the effect that "the date when Swedenborg became a member of this Academy is not exactly ascertained."
     Mr. Ahlstrand informs us that "according to the Diary of the Academy of Sciences, Swedenborg was, on the 26th of November, 1740, proposed for membership by Linnaeus. At the next meeting on the 3d of December, he was unanimously chosen, and took his seat as a member, on the 8th of January, 1741."
     Besides these interesting dates the Church learns here of the hitherto unknown contact between Swedenborg and Linnaeus, then the two greatest scientists of Sweden. As the editor of the Documents states: "Surprise has sometimes been expressed that there is no instance on record of these two men ever having met, or taking any notice of each other's labors" (Doc., i, p. 616).
     This then is another misapprehension corrected by Mr. Ahlstrand's kind reference to the archives of the Academy of Sciences.



     THE Chief Librarian of the Royal Library in Stockholm, Sweden, Mr. G. E. Klemming, has resigned his honorable office on account of advancing age. Mr. Klemming, though not a Newchurchman, nor even favorably inclined to the Doctrines of the New Church, has for years taken a very lively historical and bibliological interest in the Literature of the New Church. In the year 1859 he edited and published Swedenborg's Private Diary for 1743 and 1744 (Swedenborg's Drommar), the MS. of which he had discovered. During the stay of Dr. R. L. Tafel in Sweden in the years 1868-1870, Mr. Klemming rendered great assistance in collecting materials for the three volumes of Documents Concerning Swedenborg, which were subsequently published. He has also brought together in the Royal Library one of the most complete collections of New Church Literature in existence.

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English and American Newchurchmen who have visited Sweden will long remember the learned, venerable, and courteous Chief of the beautiful Library in Stockholm, which has grown to its present proportions mainly through his exertions. His successor as Chief Librarian is Count Carl Snoilsky, Sweden's most prominent living poet, who wrote the pretty poem on Swedenborg's Garden, an English translation of which was published in New Church Life for April, 1887.
Lord alone is faith 1892

Lord alone is faith              1892


     The Lord alone is faith, and thus gives faith.- A. C. 256.
NEW SCHOOL BOOK 1892

NEW SCHOOL BOOK              1892

LESSONS IN ANATOMY FOR CHILDREN OF THE NEW CHURCH. 40 pp. Royal 8vo.

     PROLIFIC as the literature of the New Church has been during the last hundred years, comparatively little has been written for the young. Some story-books, a reader, a condensed True Christian Religion, Mrs. Wilkins's Lessons, a few manuals of religious instruction, two hymn books (one in English and one in German), and periodicals to the number of seven or eight about comprise the list.
     In view of the widespread desire of having all questions considered "in the Light of the New Church," and in view of the necessity of true instruction from early childhood, the glance that we have bestowed upon the past efforts of instructing children by the printed page reveals the fact that these two views have not, to any extent, been brought together in the minds of New Church writers heretofore.
     The education of children in the Church and for the Church has indeed occupied the attention of New- churchmen from earliest times. It was referred to in the first general meeting ever held in the New Church. And attempts, more or less elaborate, have been made to inaugurate such education. But the idea generally prevalent in circles where such attempts were encouraged has been rather one of simply keeping children within the sphere of the Church. The storing of their minds with cognitions and scientifics distinctly taught as vessels receptive of influx from Heaven has not been so fully recognized as to bear desired fruit in new sciences.
     Nor could this be done, we firmly believe, before the LORD was acknowledged coming in the Doctrines of the New Church, and before the teachings concerning the utter vastation and consummation of the Old Church by falses from evil, and the establishment of the New Church by faith and charity was seen and accepted.
     The New Church must have a new science arising from the Divine Truth which has been revealed to her. As the Israelites of old were instructed concerning their; God, and that His worship must needs be performed away from the people of Egypt in whose midst they dwelt, and as eventually they left the land of Egypt, borrowing vessels of gold and silver from their whilom neighbors, which were to be recast into other forms for the service of the sanctuary-so Newchurchmen of the present day, receiving their instruction concerning the LORD their God, learn that the worship of Him must be far apart from that of the consummated Church which surrounds them on all sides; and as true worship is established in them, by their lifting up their mind to the LORD, and having their thoughts, their beliefs, their principles of action reformed and remodeled by the LORD through an affectionate reception of His Truth now revealed, they will, in this spiritual removal out of the spiritual land of Egypt borrow spiritual vessels of gold and silver: the scientifics offered by the world, to recast them in obedience to instruction received from on High, for the service of the New Heaven and the New Church.
     This has been attempted, and with some measure of success, in the unassuming Lessons under review. They are the outgrowth of instruction imparted by a teacher of the Philadelphia Schools of the Academy to the younger girls, and treat of the Eye. They consist of quotations from the Word and the Doctrines, of original matter, and of extracts from text-books.
     This arrangement, while occasionally leading to abruptness in the style, is of great value. The materials needed from science and revelation are brought together for the use of teacher and parent who can then follow his or her own method of instruction.
     It serves the double purpose of instructing and assisting the teacher and the pupil, the adult and the child. While much of it can be read with profit and interest by a child, the arrangement of the materials is frequently such as to require the rational direction of the teacher. Still, the book will benefit any one.
     The use of these Lessons will extend beyond the school-walls to those homes which are so far removed from a New Church school that instruction must needs be imparted within the family. For guidance in such cases it would be advisable to insert references to textbooks that have good illustrations, especially as "the constant use of pictures and plates representing fully and clearly the subject under consideration" is recommended in the Preface.
     The Protections of the Eye are first treated of, then its Muscles, its Coats, its Humors, all accompanied by instruction concerning the use and correspondence of this noble organ. The series concludes with references to various animals, perfect and imperfect, from the oysters, clams, etc., that have no eyes, up to the gentle and most perfect beasts.
     The book is well printed in large, clear type. It bears the name of neither publisher nor author, the latter's being merely indicated by her initials. It is understood that the printing of the book is due to the generosity of a Pittsburgh gentleman, who takes great interest in the work of the Academy. There is a manifest lack of editorial arrangement and care. But the only serious typographical error is on page 28, where the aqueous humor is said to be "in the space between the corner and the choroid coat." For "corner" read cornea.
     The intrinsic value of the book as a first step in the right direction recommends it to every friend of New Church education and science.
     It is understood that other lessons by the same teacher are to follow, the proceeds of every installment being utilized for the printing and binding of the next succeeding one.
     This installment on The Eye can be bought for twenty-five cents through the Academy Book Room, 1821 Wallace Street, Philadelphia, Pa., to which agency orders for future installments may likewise be sent.
Faith 1892

Faith              1892

     Faith is not only the knowledges of all things which the doctrine of faith embraces, and their acknowledgment, but it is especially the obedience of all things which it teaches.- A. C. 36.

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LIBRARY 1892

LIBRARY              1892

     (See April Issue, p. 62.)

JESPER SWEDBERG'S LIF OCH VERKSAMHET. Bidrag till Svenska Kyrkans Historia. Akademisk- Afhandling. (Jesper Swedberg's Life and Works. A contribution to the History of the Church of Sweden. An academical dissertation.) By Henry W Tottie. Two volumes. 8vo. Upsala, 1885 and 1886. University Printing Office.

     THIS is the most recent and at the same time the most complete Biography of Emanuel Swedenborg's father that has ever been published. It is an impartial and thorough work, founded on original documents, and will be of the greatest value to the New Church in tracing the formative influence of Jesper Swedberg upon the young mind of Emanuel Swedenborg.
     A vast amount of information concerning the remarkable character and doctrinal teachings of this, "the last of the Church Fathers," is here collected, and much of this has never before appeared in print. The only biography of Jesper Swedberg in the English language is contained in the Documents Concerning Swedenborg, by Dr. R. L. Tafel, vol. I, p. 96-154. This is a translation of an old biography in the "Swedish Biographical Lexicon."


DISSERTATTO GRADUALIS DE SVIONUM IN AMERICA COLONIA (a graduation Essay on the Colony of Swedes in America), by "Johannes Danielson Swedberg, Dalekarlus." Small 8vo, 32 pp. Upsala. Werner, 1709.

     A PUBLICATION "longe rarissimo"! The author is Swedenborg's cousin, the son of Dr. Jesper Swedberg's younger brother, Daniel Swedberg, master of mines. By his uncle, Bishop Swedberg, who had episcopal charge of the Swedish Churches in America, young Johannes Swedberg had been appointed "a preacher of the Gospel to the West Indies." The essay was publicly read on June 23d, 1709, in the same place where young Emanuel Swedberg had on June 1st, the same year, read his farewell thesis, the "Selectae Sententiae." The two cousins were, therefore, comrades and, probably, classmates at the University. Bishop Swedberg furnished the little work with a short poem, "hastily written in Upsala, June 1st, 1709." The author describes in beautiful Latin the history and condition of the Swedes in "Pensilvania" by the "Revier de la Ware, which ye Swedes call ye new Swedish river."
Love 1892

Love              1892

     Love is the containant of faith, and faith is the containant of the knowledges of faith.- A. C. 620.
General Church 1892

General Church              1892

     Address all communications for the department of the General Church of the Advent of the LORD, to the Secretary, the Rev. Leonard G. Jordan, 2536 Continental Ave., Philadelphia, Pa.
DEDICATION OF A HOME 1892

DEDICATION OF A HOME              1892

     THE following address was delivered at a recent home-dedication in England by the Rev. R. J. Tilson. The service will be found described in New Church Monthly for March, page 176.
     BELOVED BRETHREN:-We ate met together for the purpose of dedicating this house, and in order that we may intelligently enter into this use let us listen attentively to some portion of that which the LORD teaches concerning those things which should govern our minds and actions in such a service as this.
     It is a law of Divine order that externals live only so far as they have within them true and genuine internals, and that internals become powerful only as they are based upon, and ultimated in, suitable externals. It is well, therefore, that in the external act of dedicating this house, there should be kept very distinctly in mind the spiritual representation of a house, and the need for individual regeneration. As used in the Divine Word, the term house is of various signification, and this is so because the general signification of the term is that of the human mind, in which are intelligence and wisdom, and to which belong the multitudinous affections of the will (A. C. 1488).
     In the Writings it is thus taught, "A house signifies various things, as, for, instance, the Church, the good in it, and also a man, and each of his minds, viz., the natural and the rational, but here (Ex. xxii, 6), it signifies the memory, because truths and scientifics are there as in their house" (A. C. 9150).
     The particular signification of the term house always appears from the subjects in relation to which it is mentioned. For the present purpose it will be sufficient to consider the term in its general signification, which is that of the human mind and character.
     From the earliest period of life down to the latest moment of man's sojourn on earth, he is gradually and untiringly building his mental house, as he stores knowledge upon knowledge in his mind, encourages affection upon affection in his heart, and ultimates them in deed after deed of the daily life. The LORD has revealed in the Writings of the Church that "To collect scientifics, and by them to raise and build up the external man, are operations not unlike the building of a house" (A. C. 1488). This teaching of the Spiritual Sense receives a confirmation in the letter of the Word in such passages as that of Jeremiah xxix, 5, where it is written "Build ye houses and dwell, and plant gardens, and eat the fruit of them."
     But, not only is there in the gradual forming of the character the building of the mental house in this general manner, there is still a much more particular likeness to the family household in the marvelous arrangements of the various truths and goods which are obtained and received during the process of regeneration. As by diligent study the man of the Church seeks to obtain a greater store of the Truths of Divine Revelation, and as by faithfully living those truths he receives good from the LORD into them, as into vessels, the LORD so arranges the truths he obtains by study, and the goods he receives by influx that these goods and truths hold a relationship to each other, and are circumstanced toward each other as are the members of an orderly family. This comes from the life of the angels, and from the order in which the societies in the heavens are arranged. This is what the LORD teaches in the Arcana Coelestia as follows:
     "The truths and goods also with a regenerate man-that is, with one who has been born anew by the LORD, are circumstanced altogether like families which in a large and long series have descended from one father; there are those which have reference to sons and daughters, those which have reference to grandsons and granddaughters, those which have reference to sons-in-law and daughters in-law, and thus to relationships of several degrees, and therefore of several genera. Truths and goods thus arranged are what, in the Spiritual Sense, are signified by sons, daughters, grandsons, granddaughters, sons-in-law, daughters-in-law, in a word, by relations of various degrees, and hence of various genera.

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     "That spiritual generations are in such an order was shown by living experience, and at the same time [I was] told that the truths and goods with a regenerate person are in such order on this account that the angelic societies in Heaven are in such order, and that the truths and goods with man correspond to these societies; wherefore also the man, whose truths and goods are in such correspondence, is a heaven in the least form" (A. C. 9807). It is also further revealed in the same Work, "And what is an arcanum, a man's goods and truths mutually love each other, and according to love acknowledge each other, and thus consociate with each other; this originates in the societies of the angels" (A. C. 9079).
     In the light of this Divine teaching how easily may one understand those passages in the letter of the Word which speak of man's household in a manner which must be unintelligible in the literal sense, as for instance, the statement in Luke xiv, 26. "If any come to me and hate not his father and mother, wife and children, brethren and sisters, yea, and his own life also, he cannot be my disciple," in which passage the perverted relationship of evils and falsities is referred to as it exists in the unregenerate mind, and which must be renounced in regeneration. And, further, the spiritual teaching concerning the family relationships of the goods and truths in the mental house of a regenerating man, receives ultimate confirmation in the interesting fact that the term [Hebrew] in the original Hebrew, which is generally translated house, means not only a residence for God, for idols, for man, and for beasts, but also the raising of a family, the receptacle of anything and the interior of anything, in all of which senses it is used in the Word. (See Lee's Hebrew and English Lexicon, p. 81.)
     Careful reflection; therefore, upon that which has thus far been produced will be sufficient to bring down living internals into the outward act of the dedicating of this house.
     The "Father's House" is Heaven and the Church; the spiritual house of man is the human mind, wherein dwell the family of goods and truths which the LORD gives to a man in his regeneration; and this being the internal, can it be otherwise than most useful, that with these things in the mind as the quickening internal, the loyal member of the Church desires to dedicate the material building which affords to him and to his family a dwelling-place and home?
     With those who sincerely desire regeneration, and thus the dedication of their spiritual house to the LORD, by the faithful performance of those uses to which they have been called by the LORD, it is indeed a fitting thing that there should be a corresponding dedication on the lowest plane. For, be it ever remembered, that external things are planes for the reception of influx from the LORD through the spiritual world. In itself the external may seem of but little worth, and, as of but passing' use, but connected with its internal it will be of eternal value. The LORD has revealed in the Writings of the Church, that "The ideas of spirits are terminated in material things, the ultimates of order . . . and thus in like manner the angels [acting] through spirits" (S. D. 3610). And again, "Spirits wish to have their ideas connected with place, as unless [the place] is at the same time in their idea, things have a foreign air to them and they know not, as it were, where they are, so that the idea is not determinate unless it be connected with place. . . . The ground of all this is that the idea is not united without space, or, which is the same thing without structure [or form]" (S. D. 3605).
     And, still further, "They [the angels] have connection with the ideas of man's memory, in which their own terminate." (S. D. 4271. See also 3753).
     Here how plainly is it shown that ideas of places have much to do with the association with man of spirits and angels, and in the face of this teaching how quickly will the loyal mind put aside the suggestion of self-intelligence that this external ceremony is unnecessary, and that the internal dedication is all that is required. Of all true internals, and equally as all true externals the LORD says, in His Word, "These ought ye to have done, and not to leave the other undone" (Matt. xxiii, 23).
     Thus, then, the reason of the service now being held. It must be recognized by even the shallowest mind that there is the greatest need for the dedication of the home-life with every follower of the LORD. The home is the scene of man's freest life; he is most himself at home; for there he does not feel the many restraints of the outside world, or of society generally. The home is the plane in which he can develop that fundamental love of all loves, even Conjugial Love from which all other loves descend, such as the love of children and of friends. In calm reflection at home a man can learn most thoroughly what his real state is so far as that is permitted by the LORD to be known. How important, then, that, upon entering into a new place of abode, or as soon as practicable afterward, man should bring down the internal of his desire to dedicate his whole life unto the LORD into the fitting external of the dedication of the house in which he and his family dwell, for this dedicatory ceremony is sure to produce a heavenly sphere with which good spirits and angels can associate, and which will be of permanent value in the regenerate life.
     Now, in the orderly arrangement of the house there should always be a place set apart for the reception of those Divine Books, or a representative number of them, in which the LORD has revealed His will, and in which He is present with the members of His Church. This is the repository, which is the most sacred place or object in the house, because it holds those Books which are from the LORD, and are thus the LORD, as to that which they contain, even the Divine Truth.
     In the fitting ultimate and completion of the dedication of this house there will first be the placing of the Holy Books in the Repository which has been provided for them, and this duty and act shall now be done, in the fervent desire that the Words of the LORD may be ever realized within these walls, "I will fill this house with glory, saith the LORD of Hosts . . . . and in this place will I give peace, saith the LORD of Hosts." (Haggai ii, 7, 9).
Faith 1892

Faith              1892

     Faith is the acknowledgment of all those things which are of faith, and the acknowledgment is never external, but internal, and is the operation of the Lord alone through charity with man.- A. C. 1162.
Communicated 1892

Communicated              1892

Responsibility for the views expressed in this Department rests with the writers.
"DYNAMIS" OF HAHNEMANN, AND THE DOCTRINE CONCERNING LIFE 1892

"DYNAMIS" OF HAHNEMANN, AND THE DOCTRINE CONCERNING LIFE              1892

     (A lecture by the Rev. Eugene J. E. Schreck delivered at the Philadelphia Post-Graduate School of Homoeopathics on December 3d, 1891.)

     HAHNEMANN'S art of healing appears to be based upon the acknowledgment that the material body does not live from itself but from something higher and prior to itself.

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According to Hahnemann, the harmonious course of life in the sensations and activities of the material body which we call its life and health is the result of the unrestricted reign of a spirit-like, vivifying life-force, which he has called the dynamis. On the other hand, the disturbance of the harmonious play of life which manifests itself in signs and symptoms affecting the sensations and activities, and which we call disease, is an affection of the same, life-force or spirit-like dynamis. (See Organon, 9, 16)
     In these definitions of Hahnemann's you will note the distinctly different senses in which he uses the term "life." He predicates a life of the material body, while explaining that this its life is in reality only the effect or manifestation of the rule in the material body of the dynamis or life-force, which differs from the material body in being of a more sublime quality, and he defines it, in contra distinction to the materiality of the gross body, as "spirit-like."
     The question is pertinent: If life is not inherent in the material body, but may with propriety be predicated of it as being derived into it from something prior and more interior-say the dynamis of the body-is this dynamis the very seat of life? And is this the reason why Hahnemann calls it the life-force? Or is life predicated of it in a manner similar to that in which we speak of the life of the body, that is to say, is not the activity of die dynamis as absolute ruler of the body derived from a still higher source from which life inflows into this dynamis, gifting it with all those activities, virtues, and powers which render it efficient to exercise its undisputed and beneficent sway over its realm, the material body?
     The question answers itself. One needs only to reflect upon the two faculties of all human thought and volition, the will and the understanding, to realize that there is a life still higher than that of the dynamis, and that its life is due to the influx into the plane of its existence of higher activities and powers. The dynamis, although master of its domain, is nevertheless dependent upon a higher power. It is the vicegerent of the soul.
     Its function is to administer its kingdom in such a manner that it may be readily subservient to the souls behests, and, like a willing and faithful servant, carry out efficiently and well, upon the lowest plane of creation, the will, intentions, ends, purposes, objects, plans, of the soul which can in no other manner make known its desires or be efficient for good upon the lower plane.
     And this is clearly recognized by Hahnemann, and expressed in no uncertain words in his philosophy.
     The sound body has no other reason to exist, but that there may be in it a sound mind. And hence does Hahnemann introduce his philosophy with the maxim,
     The physician's highest and only calling is to make sick people well, which is called healing."
     In paragraph 9 of the Organon you will find Hahnemann assigning to (1) the spirit, (2) the dynamis, and (3) the material body their respective positions, one subordinate to the other. He says: "In the healthy condition of man, the spirit-like life-force (autocracy) vivifying as dynamis the material body (organism) rules unrestricted, and holds all its parts in admirably harmonious course of life, in sensations and activities, so that our indwelling RATIONAL SPIRIT can freely use this living sound organ for the highest ends of our existence." The material body, the spirit-like dynamis, and the rational spirit! This is the three-fold composition of man recognized by Hahnemann.
     If we will push our inquiry still further, we shall find that the rational spirit is no more the first seat of life than the dynamis, but that it also, like the organisms below it, is a form receptive of life, and that the One and Only true Source of Life, yea Life itself, is God. No one can be a consistent homoeopathic healer unless he recognizes God and acknowledges Him. Throughout his Organom, Hahnemann expresses his acknowledgment of Him, and as your Professor of Hahnemann's Philosophy has repeatedly declared, no agnostic or materialist can ever have a right conception of the law of cure. The reason is obvious. Unless one acknowledge God and His operation in the human body, one inevitably will come to look for life itself in the material-the matter-of the great body, and he loses sight of the proximate seat of those evils, from the pernicious influence of which he is to free the body.
     God is the source of life. He is life itself. In Him we live and move and have our being. And to the physician-whose highest and only calling it is to make sick people well, so that the rational spirit may make use of it for the higher objects of our existence-it must be of the greatest importance to know more about this Life Itself, about its influx into the various planes of human existence, and its operations on these successive planes. For, the more knowing and intelligent he "is in regard to these matters, the keener and clearer will be his insight into the operation of the ultimate and lowest activity of this life as received in human organisms, and the more wisely and fully will he be able to co-operate with the unceasing Providence which strives to reduce to order those things that have lapsed from order. Hahnemann, the scientist and philosopher, speaks to us of the operations of this life on the lower planes, Swedenborg, the Theologian, the servant of the LORD JESUS CHRIST, teaches us of Life in its Infinite Esse, and in its derivations on all the planes of finite existence.
     The one God came into the world in the fullness of time by assuming the human, so that He could come in contact with the powers of hell and restore to order what evil and falsity had brought into the greatest disorder. JEHOVAH God became incarnate as JESUS CHRIST in order that He might redeem men by removing hell from him and that He might glorify His Human. By successive combats with the hells He made His Human Divine, so that in His Human He could say, what no finite being, be he man or angel, could say: "As the Father hath Life in Himself so hath He given to the Son to have Life in Himself" (John v. 26), and again, "I am the Way, the Truth, and the Life" (xiv, 6).
     The LORD JESUS CHRIST is the God of the universe. He is Uncreate and Infinite, but man and angel are created and finite. And because the LORD is Uncreate and Infinite, He is the Esse or Being itself which is called JEHOVAH, a name which in Hebrew means, what is, was, and will be. He is Life Itself, or Life in itself.
     From the Uncreate, Infinite, Very Esse, and Very Life no one can be created immediately, because the Divine is One and not Divisible, but things must be I created and finite, thus formed, in order that the Divine may be in them. Because men and angels are of this description, they are recipients of life. If, then, man suffer himself to be led astray so far in thought as to think that he is not a recipient of life, but life, he cannot be led away from the thought that he is God. Man may indeed feel as if he were life, but this is a fallacy, arising from the fact, than in the instrumental cause, the principal cause is not felt otherwise than as one with it.
     It is, indeed, commonly believed that man is his own, so that he is not only a receptacle of life, but also life. This common belief arises from appearance, for he lives-that is, he feels, thinks, speaks, and acts-altogether as from himself.

78


Wherefore the fact that man is a receptacle of life, and not life, cannot but seem as something unheard of, or as a paradox, adverse to sensual thought, because opposed to appearance.
     The cause of the fallacious belief that man is also life, consequently, that life was created inherent in him, and was afterward produced in man by natural generation has been deduced from appearance. But the cause of the fallacy from appearance is that most people at this day are natural and few spiritual, and the natural man judges from appearances, and the fallacies thence arising, and these are diametrically opposite to this truth, that man is only a receptacle of life, and not life.
     That man is not life, but only a receptacle of life from God is evident from these clear testimonies that all things which are created are in themselves finite, and that man because he is finite, could not have been created but from finite things; wherefore in the Book of Creation it is said that Adam was made of the earth and its dust, from which also he was named, for the Hebrew word [Hebrew] signifies the ground or soil of the earth; and every man actually consists only of such things as are in the earth and from the earth in the atmospheres. What is in the atmospheres from the earth man sucks in through the lungs and through the pores of the whole body, and the grossest parts, by food made of things of the earth.
     But as to the spirit of man, that also is created from finite things. What is the spirit of man but a receptacle of the life of the mind, of which this receptacle consists? The finite things are the spiritual substances which are in the spiritual world, and these also are brought together into our earth, and therein concealed. Unless these spiritual substances-substances of the spiritual world-were together with material things in the earth, no seed could be impregnated from its inmosts, and from this grow wonderfully, without any deviation, from the first stamen even to the fruit and to new seeds; nor would worms be procreated from the effluvia from the earth and from the exhalation of vapors from vegetables, by which the atmospheres are impregnated.
     Who can from reason think that the Infinite can create anything else than the finite, and that man, because he is finite, is anything else than a form, which the Infinite can vivify from the life in itself? And this is meant by these words in Genesis, "JEHOVAH formed man, the dust of the earth, and breathed into his nostrils the breath of lives" (Gen. ii, 7).
     God is Infinite, and therefore is Life in Himself. He cannot create this life and thus transcribe it into man, for this would be to make him God. The idea that this was done was an insanity of the serpent or the devil, and from him, of Eve and Adam; for the serpent said, "In the day that ye eat of the fruit of this tree, your eyes will be opened, and ye will be as God" (Gen. iii, 5). Not that by Adam and Eve-are to be understood an individual man and his wife, but the Most Ancient Church that existed on this earth.
     The direful persuasion that God transfused and transcribed Himself into men was entertained by the men of the Most Ancient Church, at its end, when it was consummated, as is taught in the literal sense of the verse of Genesis just quoted.
     Who does not see, if he can think from reason elevated above the sensual things of the body, that life is not creatable? For what is life but the inmost activity of love and wisdom, which are in God, and are God, which life may also be called the very living force, the via viva?
     He who sees this can also see that such life cannot be transcribed into any man, except together with love and wisdom. Who denies, or can deny, that all the good of love and all the truth of wisdom are solely from God; and that, so far as man receives them from God, so far he lives from God, and is said to be born of God-that is, regenerated? On the other hand, as far as any one does not receive love and wisdom, or, what is similar, charity and faith, so far he does not receive life, which in itself is life from God, but from hell, which is no other life than inverted life, called spiritual death.
     From what has been said you may perceive and conclude that the following things are not creatable: 1. The Infinite is not creatable. 2. Love and wisdom are not creatable. 3. Hence life is not. 4. Neither are light and heat. 5. Yea, neither is activity itself, viewed in itself;-but that organs recipient of them are creatable and created.
     So, light is not creatable, but its organ, the eye; sound, which is an activity of the atmosphere, is not creatable, but its organ, which is the ear; neither is heat, which is the primary active principle, for receiving which all the three kingdoms of nature were created, which, according to reception, do not act, but are acted upon.
     And here is the significance, to the Hahenmannian, of this teaching concerning life. The medicine, from whatever kingdom of nature it may be taken, is nothing but a recipient of the heat proceeding from the sun of the natural world, modified, according to its reception in the particular medicine, by its form interiorly considered. The medicine's activity thence arising, affects the body, spirit-like (yet not spiritual) dynamis, having its virtue from the heat of the sun, vivified by correspondence with spiritual heat, which is love proceeding from the Sun of the Spiritual World in the midst of which is the LORD our God.
     For it is from creation that where there are things active there are also things passive, and that those two join themselves together as into one. If the active were creatable as the passive, there would have been no need of the sun, and of heat and light proceeding from it, but all created things might subsist without them; when, in fact, if the sun and its heat and light were removed, the created universe would fall in to chaos. The sun of the world itself consists of created substances, the activity of which produces fire. In the case of man, if spiritual light, which in its essence is wisdom, and spiritual heat, which in its essence is love, were not to flow into him and be received by him he likewise would fall into chaos. The whole man is nothing else but a form organized for the reception of light and heat from the natural world, as also from the spiritual world, for they correspond to each other. Were it denied that man is a form receptive of love and wisdom from God, influx would also be denied, and thus that all good is from God. Conjunction with God would likewise be denied, and hence the saying that man should be a habitation and a temple of God would be a meaningless expression.
     Still the question remains:
     How can Life, which is God and which is Infinite and Uncreate, reach down to man, and, indeed, so wonderfully that the principal cause and the instrumental cause act as one, even to such an extent that man feels in himself the life proceeding from the Infinite as though it were his own, and even as though it were he himself?
     God, being Infinite Divine Love and Divine Wisdom in Itself, is high above all finite consciousness. Were our spiritual eyesight opened, as in the case of Peter, James, and John, on the mount of transfiguration, we should behold Him with His countenance shining as the sun, girded, as with garments, with the brilliant light of Divine Truth which proceeds from the Infinite Divine Love as the natural light which we behold with the natural eyes of our natural body, proceeds from the flaming sun of this natural world.

79



     Were this earth, and the things upon it, to be brought into immediate contact with the sun, they would perish instantly. Media, called atmospheres, reaching from the fiery vortex of the sun down to the earth are, therefore, necessary to bring the heat and light to us in a manner adapted to our conditions.
     Even so it is with spiritual heat and light which are love and wisdom, the Source of affections and thoughts, proceeding from the Sun of the Spiritual World, of which the heat and light proceeding from the natural sun are correspondences and types.
     For, be it well understood, there are two worlds, the spiritual world and the natural world. Without a knowledge of these two worlds, you will be unable to trace the connection between the Creator and His creation, with the forms of which, in all the three kingdoms of nature, the physician has to do. The Scripture saith, "God is a Spirit, and all that worship Him must worship Him in spirit and in truth" (John iv, 24). The worship of God is not a mere pious behavior, the offering up of prayer and praise to the Most High, but it is the lifting up of the thought to Him, the thought on any subject whatsoever, and the delight in tracing the connection of all things of our daily vocations to Him. So, the physician who acknowledges God, and who knows, from the Sacred Scripture, that the LORD JESUS CHRIST is that God, must trace the activities of life in the human body, and the forces in the medicines which he administers, be they taken from mineral, plant, or animal, to God Who is a Spirit.
     As God is Spirit, His immediate surroundings must needs be spiritual. And, in fact, He has created from Himself an entire spiritual world, the dwelling-place of spirits and angels, a world quite distinct from the natural world in which are men. In the spiritual world all things are spiritual. In the natural world all things are natural. Every man is by death transferred from this world into the other, and in that he lives to eternity. In fact, man is, as to his spirit, in the spiritual world, and death is merely the laying aside of the investing body, and the conscious entrance into the spiritual world.
     It is absolutely necessary to know about these two worlds if we would know ought of the operation of life, for the spiritual world inflows into the natural world, and actuates this in its single and least parts in the case of men, as also of beasts, and it also produces the vegetative in trees and herbs. A notable example is man. His spirit is in the whole and in every part of his body which thus lives from it.
     The spiritual world came into existence, and continues to exist, or subsists from its sun, and the natural world came into existence and subsists from its own sun. For, inasmuch as the two worlds are distinct, and a world derives its origin from a sun, the sun of the spiritual world is different from the sun of the natural world. The world in which all things are spiritual could not arise from the sun from which all natural things are. The world, contrary to the accepted notion of some of our theoretical astronomers, has come into existence from the inn. Consider that the world, in all and every part of it, subsists from and through the sun; and subsistence demonstrates existence, for which reason it is said that subsistence is perpetual existence. The sun of the spiritual world is the Lord GOD, as is shown by His appearance on the mount. Swedenborg also testifies to having seen it, as his eyes, like those of the disciples, were opened so that he might see and describe it, in order that every man in the Christian world should not become a naturalistic atheist, which all would become in time, from a continued ignorance of the existence of the spiritual world.
     Has any one yet traced the effect of medicine, and especially in high potencies, to a sensible cause, that is to say, to a cause that can be sensed? Or even to a satisfactory rational cause? It cannot be done where ignorance concerning the spiritual world exists.
     It is, for example, the influx of the sun of the spiritual world into the spiritual organism, called the intellect or the understanding, which causes a man to be intelligent, and to understand, and unconsciously he utters a great spiritual truth, when he exclaims, after the explanation of a difficult matter, "I see!" Not that he sees in this manner with the eye of the body; this receives influx from the natural sun; but the two sights, the spiritual and the natural, conjoin themselves in their operation.
     The sun of the spiritual world is pure Love, from JEHOVAH GOD, who is in the midst of it. Spiritual things cannot proceed from anything else than from love, and love cannot proceed from anything else than from JEHOVAH GOD, who is Love Itself; wherefore the Sun of the spiritual world, from which all spiritual things flow forth, as from their fountain, is pure love from JEHOVAH GOD, who is in the midst of it. That sun itself is not God, but it is from God. It is the nearest sphere around Him, from Him. Through this Sun from JEHOVAH GOD the universe was created, and creation was effected through that sun, which is pure love, thus from JEHOVAH GOD, because Love is the Very Esse of life, and Wisdom is the very existence of life from it, and all things were created from love through wisdom. This is what is meant by the words in the first chapter of the Gospel by John: "The Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made that was made." The Word there is Divine Truth, thus also Divine Wisdom, and therefore the Word is called Light, which illumines every man (verse 9). Those who deduce the origin of worlds from anything else than the Divine Love through the Divine Wisdom are in the like hallucination as those whose brain is affected, and who see ghosts as men, the products of phantasy as lights, and the entities of reason as real effigies; for the created universe is a coherent work from Love through Wisdom. You will see this, if you can examine the connections in order from firsts to lasts.
     From the Sun of the spiritual world proceeds heat and light, but the heat proceeding from it is in its essence love, and the light is its essence, Wisdom. To go into particulars concerning this heat and light would exceed the bounds of this lecture. Suffice it to say that that heat and that light inflow into man, the heat into his will, and produces there the good of love, and the light into his understanding, and produces there the truth of wisdom, and that they inflow conjointly into the soul of man, and through this into his mind, its affections and thoughts, and from these into the sense, the speech, and the actions of the body. A simple illustration in evidence of this, is the increased animal heat of the body caused by the excitation or inflammation of a man's love.

     (To be concluded.)
Faith 1892

Faith              1892

     Faith and the things of faith are nothing but truths.- A. C. 1667.

80


NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892



NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:-MR. ALVIN NELSON, 565 West Superior Street, Chicago, Ill.
     MR. R. W. MEANS, JR., 21 Windsor Street, Allegheny, Pa.
CANADA: MR. RUDOLPH ROSCHMAN, Waterloo, Ontario.
     MR. B. CARSWELL, 20 Equity Chambers, Toronto, Ontario.
ENGLAND:-REV. R. J. TILSON, 2 Inglis Street, Camberwell, London, S. E.
     MR. G. A. MCQUEEN, Roman Reed, Colchester,
     MR. JAS. CALDWELL, 52 County Road, N., Liverpool.
Scotland:-MR. WM. ROBERTSON, 18 Carmichael Street, Gowan, Glasgow.

     PHILADELPHIA, MAY, 1892=122.



     CONTENTS.

     Editorial Notes, p. 65.-Rejection of Internal Things (a Sermon), p. 66.- The Jewish Church and the Genuine Church (Genesis xxxviii, 8-26), p. 68.-Notes on Ecclesiastical History v, the Most Ancient Church (continued), p. 70.- After Orchestra Practice, p. 71.
     Notes and Reviews, p. 73.- A New School-Book, p. 74.- The Library, p. 75.
     The General Church-Dedication of a Home, p. 75.
     Communicated.- The "Dynamic" of Hahnemann, and the Doctrine concerning Life, p. 76.
     News Gleanings, p. 50.- Births and Deaths, p. 50.
     AT HOME.

     Pennsylvania.- THE Rev. L. G. Jordan soon after his recent trip to the South addressed the regular Friday evening meeting in Philadelphia, which is usually Bishop Pendleton's Doctrinal Class. Mr. Jordan spoke of work done for the General Church in Valdosta, Ga., where he baptized one adult and three children. He is now on a trip to Erie and Pittsburgh.
     REGULAR Sunday worship is being conducted in Pittsburgh by the Priesthood of the General Church of the Advent of the LORD under the appointment and supervision of Bishop Benade. The present arrangement was inaugurated by the Bishop while he was in Pittsburgh, and the Rev. Messrs. Schreck, Price, Odhner, Czerny, and Jordan have continued the work thus far.
     THE Rev. Leonard G. Jordan preached in Erie on Sunday, April 17th. The attendance was unusually large.
     ON Tuesday evening, April 26th, Mr. Geo. A. Macbeth, of Pittsburgh, lectured to the Philadelphia Schools and to the regular attendants on Monday and Wednesday lectures. His subject was glass.
     New Jersey.- A MEETING of the Pennsylvania Association was held on Friday, April 15th, in the house of worship of the Vineland Society. At the Ministers' meeting, the following papers were read: by the Rev. Louis H. Tafel, on "True Translation of "Scripture;" by the Rev. W. H. Alden, on "The Study of Swedenborg's Works," and by the Rev. Wm. L. Worcester, on "The Study of the Spiritual Sense of the Word in the Sunday-school."
     Washington, D. C.- The Messenger of April 27th brings an interesting account of Dr. P. C. Louis, a colored Methodist preacher of this city, born a slave, who openly declared his belief in the Doctrines of the New Church, on April 10th. He attended school, though a grown man, at the close of the war, and was given a copy of the Four Doctrines by Mrs. Mary Clarke. The New Church people of Washington are preparing to erect a suitable building for him, as he has avowed his intention to form a Church, and his congregation agree to follow him.
     Maryland.- A CENTENNIAL celebration of the founding of the Church in Baltimore was held on April 1st. The Society then established was the first organized in this country.- The Rev. W. H., and Mr. E. O. Hincktey, grandsons of Mr. Hargrove, delivered historical addresses.
     Massachusetts.- THE one hundred and twenty-fourth semi-annual meeting of the Massachusetts Association was held in the Church of the Boston Society on Thursday, April 7th, commencing at ten o'clock. The sermon was preached by the Rev. John Worcester, the General Pastor, who also ordained Messrs. Clarence Lathbury and Christian H. Flemming. The former has received a call from Fall River, the latter from Aalborg, Denmark.- Twenty Societies reported to the Association, including a membership of nearly eighteen hundred. No important changes are reported.- The Society at Boston Highlands has a boy choir.- The Rev. G. I. Ward has been installed as Pastor of the Lancaster Society, and preaches one Sunday in each month in Worcester.- The Rev. H. C. Hay has been installed as Pastor of the Providence Society, and supplies the pulpit in Pawtucket.-Dorchester, Lynn, and Salem have no pastors.- The report of the General Pastor suggested that a calendar of daily reading in the Word and the Writings, with notes, be arranged and printed each month in the Manual of the Association.- The Rev. O. P. Stearns and the Rev. John A. Hayes have been employed by the Missionary Board, also advanced students in the Theological School.-In the report of the Massachusetts New Church Union, it was stated that the Children's Magazine was discontinued at the close of the year 1891.-In the discussion which followed the resolution to request the General Pastor to carry out his suggestion to prepare a calendar for daily reading, the General Pastor said that "he did not mean to use the passages from the Writings of Swedenborg in family worship, but intended to indicate such as would be most interesting to those who have a little daily leisure for quiet study. Without being a laborious study, the readings indicated in the calendar could be helpful and strengthening as food for every day."
     Ohio.-ON April 17th, the Rev. Homer Synnestvedt conducted worship and preached to the Greenford Society.
     THE annual meeting of the General Convention will be held in Cincinnati on the 14th day of May.
     THE Society at Cleveland, under the Rev. Percy Billings, is making great efforts to gather in outsiders. Instead of the reading circle, Mr. Billings lectures every Thursday evening.
     Indiana.- THE Rev. G. M. Davidson has been preaching at Deer Creek, Carroll County.
     Illinois.-INTEREST in the Church is reported in Pontiac.
     A SERIES of sermons on the LORD'S Prayer has just been concluded at Englewood. About forty persons attended the concluding service on April 3d.
     THE daily readings in the Sacred Scripture and comment thereupon have been in Deuteronomy, but as this book had been read the Gospel of Mark with comments by the Rev. L. P. Mercer is the work now studied.
     THE Pastor of the Olney Society, the Rev. S. C. Eby, In preaching a course of sermons on the LORD'S Prayer.
     Kentucky.- THE Rev. A. J. Bartels preached twice at Wingo. The attendance was forty the first night and seventy the second.
     Tennessee.- THE Rev. A. J. Bartels preached and lectured at Union City, holding twenty-two services, most of them in private parlors. One was held in the Christian and two in the Baptist Church by request from members of these Churches. The lectures in the homes were attended by thirty or forty people those in the Churches by from one hundred and fifty to two hundred and fifty.
     THE Society reports their organization completed; nine communicants added to their former number of ten; the Holy Supper administered to eighteen persons; three children baptized; and a determination made to build a chapel.
     California.- THE Rev. W. W. Welch, a Methodist minister since 1850, has recently received the Doctrines.
     Canada.- A MEETING to consider the subject of "Education" was held in Church of the Elm Street, Toronto, Society. Addresses were delivered by the Pastor, the Rev. G. L Albutt, who showed the "necessity of always keeping the Spiritual in view as the end of education; by Mr. T. M. Martin, on the education of the natural degrees, end by Mr. Wm. Thompson, on the necessity of making the education of children pleas- suit."
     British Columbia.- A SOCIETY has been in existence in Vancouver for about a year, and though very small, it holds regular meetings for worship on Sundays.

     ABROAD.

     Great Britain- THE Rev. Mark Rowse, of Blackburn, has accepted a call to the Willow Terrace Road Church, Leeds. He will begin his ministry there in June.
     THE Rev. A. E. Beilby preached his farewell sermon to the Melbourne, Derbyshire, Society, on March 27th.
     Africa.- THE first house of worship for New Church services has recently been erecting, and was to have been completed by this time at Durban, in Natal, a South African Province. A Society was organized there not long ago.
Man and the Son of Man 1892

Man and the Son of Man              1892



Vol. XII, No. 6. PHILADELPHIA, JUNE, 1892=122-123. Whole No. 140.


     In the supreme sense by Man and the Son of Man is understood the Lord.- A. C. 49.
Title Unspecified 1892

Title Unspecified              1892

     THE nineteenth day of the current month witnesses the completion of the one hundred and twenty-second year since the LORD, after calling together His twelve disciples, sent them out throughout the whole spiritual world, to preach the Gospel that the LORD GOD JESUS CHRIST reigneth, whose kingdom shall be into the ages of ages, according to the predictions in Daniel vii, 10, 14, and the Apocalypse xi, 15. Thus was fulfilled the promise made by the LORD when He was on earth that He would "send His angels, and gather together His elect from the termini of the Heavens, even to their termini" (Matth. xxiv, 31).
     The memorandum containing this highly important information is placed at the end of The True Christian Religion (n. 791), and references to the same event occur in two other places in that Work; one of which is in its beginning (n. 4 and 108). The prediction in Daniel quoted at the close of the Work appears also on its very face, namely, in the Title.
     Should not the remarkable circumstance that this Divine Promise occurs at the beginning and at the close of the "Universal Theology" of the New Church arrest the attention of every devout reader?
     This month's commemoration particularly invites an examination of the verses referred to.
Title Unspecified 1892

Title Unspecified              1892

     THE full title of the Work is: "The True Christian Religion, containing the Universal Theology of the New Church, predicted by the LORD in Daniel, chapter vii, 13, 14, and in the Apocalypse, chapter xxi, 1, 2. By Emanuel Swedenborg, Servant of the LORD JESUS CHRIST."
     The New Church was predicted at that remote time.
     Twenty-three centuries or more later, when the Universal Theology of this Church had been fully written out, the LORD called together His twelve disciples and sent them forth throughout the universal spiritual world to preach the fulfillment of this prediction: that the Son of Man the LORD JESUS CHRIST had come and had instituted His Kingdom. He came in the "Universal Theology," and by this He reigns. For so runs the promise in Daniel vii, 13, 14, as recorded anew in The True Christian Religion:
     "I was seeing in the visions of the night, and, behold, with the clouds of the Heavens as the Son of Man was coming. And to Him was given Dominion, and Glory, and a Kingdom, and all peoples, nations, and tongues shall worship Him. His Dominion is the Dominion of an age which shall not pass away, and His Kingdom which shall not perish."
     And this is the Divine interpretation of the promise:
     "By the Son of Man is understood the LORD as to the Divine Human, and as to the Word; that by Him a Church will be established which will worship Him is meant by that to Him was given the dominion of an age which shall not pass away" (A. E. 1029 [c]).
Title Unspecified 1892

Title Unspecified              1892

     The New Church established by the LORD will worship Him as to the Divine Human and as to the Word. Is it not clear that the LORD as to the Divine Human and as to the Word represented by the "Son of Man coming, in the clouds of the Heavens" is in those Doctrines of which it is written that they are the Coming of the LORD?
     How else does He come, but in, by, and as the Divine Truth there revealed? How else is His Dominion established but by the reception of this Truth into the will where it becomes good; and how else does His Kingdom come but by the interior acknowledgment of this Truth in the understanding? Only such a dominion does "not pass away;" only such a kingdom "perisheth not."
Title Unspecified 1892

Title Unspecified              1892

     IN the course of the past twelve months the falsity was promulgated with a great pretense of learning that "the LORD effected His Second Coming NOT as the Son of God, and thus NOT IN His CHARACTER OF THE DIVINE HUMAN."
     The teaching of The Apocalypse Explained, quoted above, and the prophecy in Daniel referred to at the beginning and at the end of The True Christian Religion reprove such a monstrous assertion, and maintain the Unity and Presence of the LORD and His Word in the Church.
Title Unspecified 1892

Title Unspecified              1892

     MAY the anniversary of the sending forth of the twelve apostles into the universal spiritual world be the beginning of a clearer and more affectionate reception of the Gospel of the Kingdom, so that the Son of Man, the LORD as to the Divine Human and as to the Word, may be approached and seen in His Coming, and His dominion and reign be more firmly established in the hearts and minds of Newchurchmen. Especially may the LORD spiritually call together the ministers of His New Church, and instruct and enlighten them on this most important or all subjects that affect the welfare and salvation of men: the true nature of the Coming of the LORD, the true aspect of the LORD Himself, so that they also may go forth throughout the universal natural world to preach the Gospel that the LORD GOD JESUS CHRIST reigneth, whose reign will be into the ages of ages, according to the prediction by Daniel, chapter vii, 13, 14, and in the Apocalypse, chapter xi, 15, and that "Happy are they who come to the marriage supper of the Lamb" (Apocalypse xix, 9).
Title Unspecified 1892

Title Unspecified              1892

     The Human Essence of the Lord or the External Man is what is called the Son of Man in Daniel vii, 13, 14.- A. C. 1607.
Title Unspecified 1892

Title Unspecified              1892

     THE Rev. S. M. Warren, in The New Jerusalem Magazine, shows the impropriety of Newchurchmen using the name "Christ" alone, or "Jesus" alone when speaking of the LORD, and he calls attention to the habit which a certain class of New Church ministers are more and more adopting, in imitation of the Old Church, where the LORD is generally called "Christ" alone, from the prevailing state of faith alone, or else "Jesus" alone, from an irreverent and sentimental familiarity.

82


"THE LORD," or the "THE LORD JESUS CHRIST" is the Name whereby the Divine Human is to be known and worshiped in the New Church.
     To call the LORD by the name of "Jehovah," or by the name of "Jesus," or "Christ" alone, gives evidence of obscurity in the sight and idea of the visible God. Man, in Whom the Divine Good and the Divine Truth are a perfect, yet distinct one. How can any excuse be found for the common practice in the New Church, of addressing "JEHOVAH," instead of "the LORD" in worship, in the face of this teaching in The Apocalypse Explained, n. 857:
     "'And they sang as it were a new song' (Revelation xiv, 3). That this signifies acknowledgment and confession of the LORD, appears from the signification of 'song,' that it is confession from joy of heart, and of 'a new song,' that it is the acknowledgment and confession of the LORD, thus His glorification. In the Word, in many places, and especially in David, 'song' is said, and by it is signified confession and glorification of God by song; and where it is said 'new song,' confession and glorification of the LORD is signified, for this song is called 'new,' because in the Churches before the Advent of the LORD, 'JEHOVAH' was celebrated by songs; but after the LORD came into the world, and manifested Himself 'the LORD' also was celebrated by songs; but now in the Church which is to be established hereafter, which is understood by the 'New Jerusalem,' 'the LORD' alone will be celebrated; and because the same LORD was in the Ancient Churches, but was celebrated under the name of 'JEHOVAH,' who is now called 'the LORD,' and because this song concerning Him regarded in itself is not new, therefore it is said 'as it were a new song;' here, therefore, it is coiled 'new,' because it is for the New Church, which is to be established by the LORD hereafter."
In 1892

In               1892

Daniel Lvii     In Daniel Lvii, 14] the Divine Human of the Lord is treated of.- A. C. 4691.
REJECTION OF THE DIVINE HUMAN 1892

REJECTION OF THE DIVINE HUMAN       Rev. ENOCH S. PRICE       1892

     "And it was done as Joseph came to his brothers, and they stripped Joseph of his tunic, the tunic of various colors which was upon him.
     "And they took him and sent him into a pit, and the pit was empty, there was no water in it
     "And they sat to eat bread, and they lifted up their eyes, and saw, and lo, a company of Ishmaelites came from Gilead, and their camels bearing spices, and resin, and myrrh, going to bring down to Egypt."-Genesis xxxvii,
23-25.

     THIS signifies in general that the Divine Truth concerning the Divine Human Spiritual was preached, that is, revealed, to all the world, and in particular to those who were in the Jewish Church, and the first Christian Church, in the form of genuine appearances of truth, but, they shook off and annihilated those appearances, the quality of which appearances was that they were the various aspects of truth by which the spiritual of the natural is known and distinguished; they likewise rejected the Doctrine of the Divine Human of the LORD among falses, in which there was nothing true because nothing good; wherefore they appropriated to themselves evil from the false, but there was further thought on the part of those who are in simple good, such as the Gentiles are in, from interior natural truths by instruction in scientifics.
     The LORD calls all those brethren who hear His Word and do it-that is, all those who are in the good of charity; but in an evil sense those also are brethren who have, that is, know of the Word, but who not only do not live according to its precepts, but also reject and pervert them. To the latter and the former the Divine Truth, especially concerning the Divine Human of the LORD is preached, because both have the Word. Here the treatment is concerning those who are called brethren or brothers in an evil sense, because they were of the Church which had separated faith from charity, and who represent such as do the like thing in every Church. The Word, the Divine Doctrine concerning the Divine Human of the LORD, is preached to these, for the Mercy of the LORD is over all His creatures, and to each one is given the opportunity of salvation. "And it was done as Joseph came to his brothers."
     But these faith-alone brothers of Joseph shake off and annihilate not only the truth itself, but even the appearances of truth. This they do because otherwise they would be ill at ease, and would fear the opinion of those who, they are cunning enough to see, are in good; for truth itself shines forth from itself in minds especially with those who are in good. This they also clearly see who annihilate truth with themselves, wherefore they attempt to shake off and annihilate those appearances also, which they do by false reasoning, argumentation, and persuasion. "And they stripped Joseph of his tunic." But let an example illustrate: Who does not see that to will well and do well is the very Christian life itself? and if it be said to a Christian that this in charity, he cannot but confirm it. Yea, they who affirm will say that they know what this is, because it is of life. But to think that this or that is truth, even from confidence, as those are willing to do who are in faith separate, they say that they do not know what this is, for they can have no other perception concerning it than as concerning smoke which vanishes. Since faith alone, and thence confidence (self sufficiency), appear such with whomsoever they are, who think of those things seriously especially with the good, therefore the evil labor also to shake off and annihilate those appearances, by paring away thus whatever touches more nearly and whatever is in the circumference. This is signified by stripping Joseph of the coat or tunic which was upon him. These persons also believe that they are wise above others, because they can confirm a dogma once received, whatever be its quality, and by various ratiocinations can make it appear as true; but this is farther from nothing than from the part of a wise man. This every one can do who has any ingenuity, and the evil more skillfully than the upright: for it is not of the rational man to do this. The rational man can see as from what is superior, whether that is true which is confirmed, or whether it is false, and inasmuch as he sees this he makes of no account things confirmative of the false, and he regards such things with himself not otherwise than as ludicrous and vain, although another may believe them to be taken from the school of wisdom itself. In a word, nothing is less of a wise man, yea, nothing is less rational, than to be able to confirm falses; for it is of a wise man, and it is rational to see first that a thing is true, and afterward to confirm it; wherefore to see truth is from the light of heaven which is from the LORD; but to see the false as true, is from the fatuous lumen which is from hell.

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     The appearances of truth are various according to the truths from good from which they arise, and it is from these appearances that the spiritual of the natural is known and distinguished. It is because these appearances have a quality as to truths from good that the coat or tunic of various colors is here mentioned twice. What is meant by the quality of appearances being as to truths from good, is this, that such as the good is, or, what is the same, such as the affection is from which the truth is acquired, such will the truth be, and consequently such will be the appearances of the truth in the outer life, or in the spiritual of the natural. That the quality of appearances is according to the truths from good may be manifest from the appearances of truth, when they are presented to view in the light of heaven-that is, in the other life-where there is no other light than that which comes through heaven from the LORD, and which exists from His Divine Truth; for before the eyes of the angels this appears as light. This light is varied with every one according to reception. All the thought of the angels is effected by variations of that light, as also alt the thoughts of man, although man is ignorant of it, because with him that light falls into material images or ideas, which are in his natural or external man from the light of the world; hence that light is obscured with him to such a degree that he scarcely knows that his intellectual light and sight is thence; but in the other life, when the sight of the eye is no longer in the light of the world, but in the light of heaven, it then manifests itself that his thought is thence. This light, when it passes from heaven into the world of spirits is there presented under the appearance of various colors, which in beauty, variety, and loveliness immensely exceed the colors which are from the light of the world. Inasmuch as colors in the other life exist thence, they are in their origin nothing else than appearances of truth from good; for truth from itself does not shine because in it alone there is nothing flamy, but it shines from good, for good is like flame from which is light; such therefore as good is, such does the truth thence appear, and such as the truth is in such a manner does it shine from good. Hence it is evident what is signified in the internal sense by the coat of various colors, namely, that is the quality of the appearances as to truth from good which was preached to the brothers of Joseph-that is, to the Posterity of Jacob,-the first Christian Church, and all those who were, and are, in a faith separate from charity. These appearances all such shake off and annihilate-that is, reject and explain entirely away from themselves, and so far as they are permitted, even from those who are in good. They "strip Joseph of his tunic, the tunic of various colors which is upon him."
     Such not only reject the appearances of truth in the external, but they also reject among falses the very essential Divine Truth which is preached to them concerning the Divine Human of the LORD-that is, they hold it to be false and not true. "And they took him and sent him into the pit."
     When this is done there is nothing of truth left with such persons, for there is nothing of the good from which truth is. A pit or well in which is water is a receptacle in which is truth; but a dry pit contains no truth, it is an empty receptacle, because it is not receptive of the influx of good from which is truth; or its walls are porous, and absorb and hide in the sand of the desert the waters of truth which fall into it, just as the thoughtless and selfish mind either lets the teaching of the Divine, Truth fall into the sensory and out again unheeded, or absorbs and defiles it among the falses of evil concupiscences with which it is filled. "And the pit was empty, no water in it." Very many confirming passages might be deduced from the letter of the Word showing that where there is no truth with those who are of a faith separate from charity, it is because there is no good, therefore because they are in evil. For such persons, the extenuating plea that there is with them no truth on account of ignorance may not he made; for they have the Word and read it, and might have truths, if they would, but they will not. They will not listen to the dreams of Joseph, but revile and assault him. "They strip Joseph of his tunic, the tunic of various colors which is upon him, and they take him and send him into the pit, and the pit is empty, no water in it." As confirmatory of the teaching that where there is emptiness of truth there is not only a dearth of truth and good but there is also a fullness of falsity and evil-for with emptiness with man may be said to be, in a negative sense, fullness of evil and falsity-take this passage in the Gospel of Matthew, xii, 43-45: "When the unclean spirit is gone out of a man, he walketh through dry places seeking rest, but doth not find. Then he saith, I will return into my house whence I came out, and when he cometh he findeth it empty, swept and prepared. Then he goeth, and taketh to himself seven other spirits worse than himself and entering in, they dwell there." The unclean spirit denotes uncleanness of life with man, and also denotes the unclean spirits who are with him, for unclean spirits dwell in the uncleanness of man's life; dry places or where are no waters, denote where are no truths [in the external man]; the house empty denotes the interiors of man again replete with uncleanness-that is, with falses from evil. Take this in Luke, i, 53: "God hath filled the hungry with good things, and the rich hath He sent away empty." The rich denote those who know many things, for riches in the spiritual sense are scientifics, doctrinals, the knowledges of good and truth; they are called the rich empty who know those things and do them not, for truths with them are not truths because without good. And the pit was empty, there was no water in it."
     They who reject any truth from evil, do not and cannot remain inactive, but they must think and act from some love; for love is of life, and if the activity from love should cease, the life would instantly depart, therefore those `Who reject truth from evil, appropriate evil from the false; that is, those who reject truth-here the Divine Truth concerning the Divine Human Spiritual of the LORD-because it does not accord with their conceits or concupiscences, invent for themselves false doctrines, and live according to them. "And they" the brothers of Joseph who are those in faith separate "sat to eat bread." Eating signifies appropriation, and bread signifies the good of love, for it is in general all food; and, as just said, life is of love, or love is life. But here bread `signifies the contrary, namely, evil; for it is known that those who eat bread in the Holy Supper unworthily, do not appropriate to themselves good, but evil; whence it is evident that by eating bread in the contrary sense is signified the appropriation of evil. There are two origins of evil, one from life, the other from doctrine; that I which is from the doctrine of the false, is called evil from the false; this is the evil here meant. It is most heinous as being deliberately planned and carried out.
     Among those who are in a faith separate from charity, but not of them, are a few, a remnant, who are in simple-states, who instead of rejecting the Divine Truths of revelation, and especially those concerning the Human of the LORD, that it is Divine, think further about them, and from their exterior good receive them as natural truths of doctrine.

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"And they lifted up their eyes and saw, and to, a company of Ishmaelites came from Gilead." Simple good is such good as the Gentiles are in who live good lives from the precepts of their religion. Such persons are in simple good as to life and in natural truth as to doctrine. This is the exterior good by which a man is first initiated when he is regenerating. It is this state which leads a man to listen with delight when he for the first time hears the truths of doctrine preached; it is this state which induces children to listen with interest and affection to their instructors in religious things, even when they do not understand the things spoken of. This state, and the men of this class, are meant by "a company of Ishmaelites coming from Gilead." They who are within the Church, and have confirmed themselves against Divine Truths, especially against these that the LORD'S Human is Divine, and that works of charity contribute to salvation, if they have confirmed themselves against them, not only by doctrine but also by life, have reduced themselves to such a state as to interiors that afterward they cannot in anywise be brought to receive those truths, for the things which are once confirmed by doctrine, and at the same time by life remain forever, for what is confirmed by doctrine, this imbues the intellectual, and what is confirmed by life, this imbues the voluntary, and what is rooted into each life of man, namely, the life of his understanding and the life of his will, this cannot be rooted out. The very soul of man which lives after death is formed thereby, and is such that it never recedes therefrom. This is also the reason why the lot of those within the Church, with whom it is thus done, is worse than the lot of those who are without the Church who are called Gentiles; they do not confirm themselves against those things, because they do not know them, wherefore those of them who have lived in mutual charity easily receive Divine Truths, if not in the world, yet in the other life. Hence it is that when any New Church is established by the LORD, it is not established with those who are within the Church, but with those who are without the Church-that is, with the Gentiles. These are the things that are meant by "Joseph's being cast by his brothers into a pit, by his being drawn out thence by the Midianites, and sold to the Ishmaelites." By the brothers of Joseph are represented those within the Church who confirm themselves against the Divine Truth, especially against those two things, that the Human of the LORD is Divine, and that' the works of charity make for salvation, and this not only from doctrine, but also from life, but by the Ishmaelites are represented those who are in simple good, and by the Midianites those who are in the truth of that good. Concerning the latter it is mentioned that they' drew Joseph out of the pit, and concerning the former that they bought him.
     Doctrine is given for the sake of the regeneration-that is, the salvation of man; and man is regenerated and saved by doctrine by receiving it into his understanding, and afterward applying it to his life, not by thinking about it as applicable to some other man's life. All doctrine, and every doctrinal is, in a measure, greater or less according to state, applicable to the life of every individual, to the life of every civil community, to the life of the whole country, to the life of every society of the Church, and to the life of the Church as a whole. The Doctrines we have heard today are the Word of the LORD. They are the LORD speaking to us. They are not something said by somebody about the LORD and about His Word. They are Himself and His Word. They do not merely contain the Word of the LORD; they both contain and are the Word of the LORD. They are the LORD'S Divine Human Spiritual, for they are Himself in His revelation of Spiritual Truth to His Church. They are for the angels of the highest heaven, the second, the lowest-for spirits in the World of Spirits, for the men of the Church on earth, and for us individually. Let us, therefore, if the LORD will mercifully illustrate us, see in what manner these doctrines apply to us.
     When the Divine Truth, and especially that concerning the Divine Human of the LORD is preached to us, do we always cheerfully and humbly receive it, and endeavor to apply it to our lives to their betterment? Are we willing that all our thoughts and affections shall humbly bow to the LORD in His Divine Human Spiritual teaching us? Shall our "bundles bow themselves to the bundle of Joseph"? Are we not prone "to strip Joseph of his coat," to explain away, shake off and annihilate with ourselves applications of doctrine to our lives? to obliterate what ought to be the shining forth of the truths of faith in the works of charity-that is, in our every-day life in the natural? We are Jews, we are Old Church selfish just so far as we permit our thoughts from desires to guide us, as over-against the teachings of the Divine Truth. We are solafidians just so far as we do not endeavor to apply every single doctrine to our lives, as soon as it becomes a thing known and understood by us. How ready we all are to object to the application of this or that doctrine, if it be not found in express words, by injecting the plea that the proposed application is a deduction, and not something expressly sought. The Doctrines of the Church are addressed to the rational man, and are to be understood and applied I rationally; we may be assured, therefore, that a deduction from the doctrines of the Church is just as truly Divine Truth as the doctrines themselves in form, provided the deduction be correct. Let us beware lest we "cast Joseph into an empty pit," lest we obliterate the Divine Truth among the falses arising from our hereditary or acquired evils, and after having so done set about complacently forming rules of conduct for ourselves, thereby eating the bread of evil, while Joseph lies despairing in the "pit" into which we have "cast him." Let us take a further thought, and cultivate those affections which the LORD has stored up as remains in each one of us, which affections will lead us to accept the Divine Truth, yea, to buy it with the best we have, lest the LORD remove our candlestick from among us and we he left in the darkness of our own conceits. Let "the Ishmaelites," the affections of good in us, "buy Joseph and carry him down to Egypt" along with their "spices, and resin, and myrrh," the truths of the interior natural. Let the acknowledgment of the LORD in His Divine Human enter into all our thought which must be derived to us by means of scientifics. Then there will be "balsamic resin in Gilead" for us, whereby the illness of our external life may be healed.
     But what may be the application of these doctrines to the Church at large which shall at the same time touch Us? It is this: We are not only to live according to doctrine, but we are also to think according to it. Doctrine is to be the plumb-line and measuring-rod by which we not only square and erect our own life, but by which we also determine the dimensions-that is, judge of the quality, of every other man, or society of men. Let us pass by the Jewish and Christian Churches, for we know from much previous teaching that the Jewish Church was never a Church at all, and that the Christian Church long ago turned aside from faith and charity to faith alone, and let us see what application may be made to the New Church.

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     It causes a feeling of sadness to contemplate what is but too evident, that a large portion of the New Church, or at least what styles itself the New Church, is every day departing farther and farther from its first charity for the Doctrines of the LORD in His Spiritual Second Advent. The Human of the LORD is denied, or if it be acknowledged, it is not acknowledged to be Divine. What is it to deny the Divine Infallibility of the LORD'S own words, delivered by His own chosen messenger, but to deny the Divinity of His Human? If the Human is not Divine, and He is still called the Saviour of men, is this not to teach that man and not God is to save man? and what is this but accursed Arianism? Let me ask any earnest reader of the Doctrines of the Church who is acquainted with the periodical literature of the Church, if Joseph is not, by the men of the organized New Church, every day "stripped of his tunic, the tunic of various colors which is upon him, and cast into a pit, a pit which is empty, with no water in it"?
     But let let us humbly thank the LORD that while such "sit to eat bread" there are a few others who "see and lo Ishmaelites coming from Gilead, whose camels are carrying spices, and resin, and myrrh, going to carry down to Egypt," and there are "Midianites to draw Joseph out of the pit." He will be taken to Egypt, and will prep are against the famine, and the LORD'S own people Israel will not be left unfed in their extremity.- AMEN.
Christ 1892

Christ              1892

     That Christ abideth to eternity is written in Daniel vii, 13, 14.- A. C. 6752.
BIRTH OF FAITH AND LOVE 1892

BIRTH OF FAITH AND LOVE              1892

     (GENESIS xxxviii, 27-30.)

     (27.) IN the state following the one described above (verse 19), the Church acknowledged internal truth in faith and act, in both things of the Church, namely, Good and Truth.
     (28.) Good and truth are produced in power by the natural, which also marks the power as being good, indeed spiritual good, which has priority.
     (29.) But this power of spiritual good is concealed, and truth from good, which is consanguineous, takes its place. The truth of good is truth which is from good, or faith which is from charity. Here in the internal sense primogeniture with those who are regenerated by the LORD is treated of, consequently primogeniture in the Church. It has been disputed from the most ancient times what is the firstborn, whether the good which is of charity, or the truth which is of faith; and because good, when man is being reborn and becoming a church, does not appear, but conceals itself in the interior man, and shows itself only in a certain affection, which does not fall manifestly into the sense of the external or natural man, until he is reborn; whereas truth manifests itself, for it enters by the senses, and deposits itself in the memory of the external or natural man; therefore many have fallen into this error that truth is the first-born, and finally into this, that truth is the essential of the Church, and so essential that the truth which is called faith is able to save without the good which is of charity. But the primogeniture belongs actually to the good, although it appears to belong to truth. In the latter case there is apparently a separation of truth from good, which if it becomes actual brings about perversion of the truth. The quality of the separation of truth from good is as a rupture or breach.
     (30.) Good is actually prior, but it conceals itself in the interior man, and inflows into truth only by affection according to the degrees of conjunction of truth with itself; when, therefore, truth is conjoined to good, as when man is regenerated, then good manifests itself; for man then acts from good, and regards truths as from good; for he is then more studious of life than of doctrine. In this state man acknowledges good as the first-born. The quality of this state is a rising or dawn.
Son of Man will take the Kingdom 1892

Son of Man will take the Kingdom              1892


     That . . . now . . . the Son of Man will take the Kingdom, He foretells in Daniel vii, 13, 14.- A. R. 478.
TEMPTATION OF THE LORD'S INTERNAL MAN 1892

TEMPTATION OF THE LORD'S INTERNAL MAN              1892

     (GENESIS xxxix, 1-12.)

     IN the Internal Sense the LORD is here treated of, how He made his Very Internal Man Divine. His External Man has been tinted of in the preceding chapters. Because this Internal Man was made Divine according to order, this order is here described, and also the temptation which is the medium of conjunction.
     1 (1.) The LORD, as to the celestial of the spiritual from the rational, came down into the scientifics which are of the Church-that is, into the scientific in general.
     As to His Human, the LORD had an Internal and an External, because it pleased Him to be born as another man: the Internal Man is what is called Celestial Spiritual from the rational; or, what is the same, the Internal of the LORD, which was Human was called celestial spiritual from the rational; this and its glorification is treated of in this chapter. It was explained `above that the Celestial Spiritual from the rational is above the Celestial Spiritual from the natural. The LORD was indeed born like another man, but it is known that a man who is born draws from his father as well as from his mother, and that his inmost is from his father, but the exteriors or the things which invest the inmost are from the mother, both, namely, what he draws from his father and mother are defiled with hereditary evil. It was otherwise, however, with the LORD; what He derived from the mother, this had in itself a hereditary, such as that with another man, but what He derived from the Father Who was JEHOVAH this was Divine. Hence it is that the Internal Man of the LORD was not similar to the internal of another man, for His Inmost was JEHOVAH; this, therefore, is the intermediate which is called the Celestial Spiritual of the Rational.
     In the Ancient Church there were doctrinals and there were Scientifics. The doctrinals treated of love to the LORD and of charity toward the neighbor; but the scientifics treated of the correspondences of the natural world with the spiritual world, and of the representatives of spiritual and celestial things in natural and terrestrial things. These were the scientifics of those who were in the Ancient Church. The LORD, when He glorified His Internal Man-that is, made it Divine-first was imbued with the scientifics of the Church, and from them and by them made progress to things more and more interior, and finally even to Divine things, for it pleased him to glorify or make Himself Divine according to such an order as hat in which He regenerates or makes man spiritual-that is, from externals, which are scientifics and the truths of faith, successively to internals which are of charity toward the neighbor, and of love to Him.

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In this progress He was with the interiors of scientifics, which interiors are those things which approach more nearly to spiritual things, and are the applications of scientifics to celestial things; for these are the things which the Internal man sees when the External man sees only scientifics in the external form, which are the primary things for interpretation-that is, which primarily conduce to interpreting the Word, and thus to understanding the doctrinals of love to God and of charity toward the neighbor, which are from the Word. These things constitute natural truth; for every scientific is with the natural man because in his natural man, even the scientific concerning spiritual and celestial things. The reason is because man in the natural and from the natural sees those things: the things which he does not see from the natural he does not grasp. This natural `truth is derived from simple good to those scientifics.
     (2.) In the celestial of the spiritual from the rational of the LORD was the Divine; for the Divine was in His Human because He was conceived from JEHOVAH; and all things were provided that He should be enriched with all good, wherefore He came into the natural in order that He might be initiated to natural good. There is with man a natural mind and a rational mind; the natural mind is his external man, the rational mind is his internal man. Scientifics are the truths of the natural mind, which are said to be there in their own house, when they are conjoined therein with good; for good and truth constitute together one house, like a husband and wife; but the goods and truths which are here treated of, are interior, for they correspond to the Celestial of the Spiritual from the Rational. Interior truths corresponding in the natural are applications to uses, and interior goods are the uses therein.
     (3.) The LORD when in natural good perceived that the Divine was within it, by which JEHOVAH was with Him, and all things were with Him from the Divine Providence.
     (4.) This was accepted by natural good, and the scientific was appropriated to its own good, and that good applied itself to it, and all its own was as in its power.
     The scientific or natural truth is subordinated to its good, as to its own lord. The Scientific in respect to the delight of the natural man, or, what is the same, truth natural in respect to its good, is altogether like water in respect to bread, or like drink in respect to food. Water or drink effects that the bread and food is diluted, and being diluted is carried into the blood, and thence into the parts of the body round about, and nourishes it; for without water or drink bread or food is not resolved into its minute parts, nor carried about to its use. So also is the scientific respectively to delight, or truth respectively to good, wherefore good is eager for and desires truth, and this for the sake of the use that it may minister and serve to itself. Good always has the conjoined with it. Man, when he is in truth, which is dominion, but it applies itself in order that truth may be the case before he is regenerated, then knows scarcely anything concerning good; for the truth inflows by an external or sensual way, but good by an internal way; what inflows by the external way, this man feels, but not what inflows by the internal way, before he is regenerate; wherefore unless in the prior state there should be given as it were dominion to truth, or unless good so applied itself, truth would never be appropriated to good; for truth is apparently in the first place, or, as it were, lord, while man is regenerating, but good is manifestly in the first place and is lord when man is regenerated. In this state in the glorification of the LORD all the truth was as in its power.
     (5.) In the second state, after good had applied itself to the Celestial Spiritual from the Rational, it then had from the Divine the Celestial Natural. The Celestial Natural is good in the Natural which corresponds to I the good of the Rational-that is, which corresponds to the Celestial of the Spiritual from the Rational. With this came increase-that is, He was enriched with spiritual and celestial good, and was made fruitful from the affection of truth. Things were arranged in a I heavenly order. He was gifted with the good of love thus conjoined with His own Inmost; all this was by the truth of the Church, thus by doctrine, for every truth is of doctrine.
     (6.) It appeared as if all things were in the power of the Celestial of the Spiritual from the Rational, and I good was thence appropriated, thence He had the good of life and the truth of faith from that good.
     (7.) In the third state, truth natural, not spiritual, adjoined to natural good, and its perception desired conjunction with good natural spiritual, but such a conjunction was illegitimate.
     (8.) Therefore there was aversion on the part of good natural spiritual, for He perceived concerning that truth, that it was natural, not spiritual, adjoined to natural good, and that good natural did not even desire appropriation, although all things were in its power.
     (9.) Good natural, not spiritual, is prior in time, and good natural spiritual is prior in state. To be prior in state is to be more eminent as to quality; hence it was forbidden to be conjoined to truth natural, not spiritual, because it was not to be conjoined to different good; but truth natural, not spiritual, ought to be conjoined with good natural, not spiritual; for if the former were conjoined, there would be disjunction and no conjunction, thus there would be evil; for evil itself consists in disunion. Good is conjunction, because all good is of love to the LORD and of love toward the neighbor; the good of love to the LORD conjoins man to the LORD, and consequently to all good which proceeds from the LORD. Evil is of self-love and of the love of the world; the evil of self-love disjoins him not only from the LORD, but also from Heaven; for he loves no one but himself and others only so far as he regards them in himself, or so far as they make one with himself.
     (10.) In the fourth state, when the LORD made the Celestial of the Spiritual from the Rational Divine, He thought about that thing intensely, and that good natural spiritual was averse to being conjoined with good natural, not spiritual; for since this would be disunion and not conjunction, there would then be no esse, for unless there be something which reduces to one or which unites, there must be dissolution and extinction.
     (11.) In the fifth state when He was in the work of conjunction with spiritual good in the natural, He was without aid. The LORD made His Human Divine from proper power, thus without any aid; for he was conceived of JEHOVAH, and was therefore Divine in Himself; and thus the Divine was His, wherefore when he was in the world and made his Human Divine in Himself, He did it from His own Divine, or from Himself.
     (12.) While in this state truth not spiritual applied itself to the ultimate of spiritual truth, for the sake of conjunction, or in order that it might be conjoined, and it took away that ultimate truth, for the ultimate had not truth whereby to defend itself, for there was no longer anything common.

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     That truth natural not spiritual desired to conjoin itself with truth natural spiritual, and that the latter was averse to the conjunction, and, therefore, left ultimate truth, or suffered that it should be taken away, can be comprehended by no one unless it be illustrated by examples; but let it first be seen what truth natural not spiritual is, and what truth natural spiritual is, and that in ultimates there is affinity, but not any conjunction. It is a truth natural not spiritual within the Church that good ought to be done to the poor, to widows, and to orphans, and that to do good to them is the charity which is commanded in the Word; but truth not spiritual-that is, those who are in truth not spiritual, by poor, widows and fatherless understand those who are so named; but truth natural spiritual-that is, those who are in that truth-confirm that, indeed, but put it in the last place that the poor, the widows, and orphans are meant, for they say in their heart that not all are poor who call themselves poor, that also among them are those who live the worst lives, and those who fear neither God nor man, and those who would rush into every crime if fear did not detain; and, moreover, that by the poor in the Word are meant those who are spiritually, such-that is, those who know and confess in heart that they have nothing of truth and good of themselves, but that all things are given to them gratis. It is similar with widows and orphans, with a difference respectively to state. That good ought to be done to the poor, to widows, and orphans who are so named is an ultimate of truth with those who are in truth natural spiritual, and this truth is a kind of garment which invests interior things. This ultimate of truth concurs with the truth with those who are in truth natural not spiritual, but still there is no conjunction, but affinity.
New Church 1892

New Church              1892

     Daniel prophesied . . . that this [New] Church will succeed the Churches which existed from the beginning of the World.- T. C. R. 788.
NOTES ON ECCLESIASTICAL HISTORY 1892

NOTES ON ECCLESIASTICAL HISTORY              1892

     VI.

     THE MOST ANCIENT CHURCH.

     15. WHERE DID THEY LIVE? We are distinctly taught in the Writings that the Most Ancient Church was established in the land of Canaan, as may appear from the names of the rivers going forth from Eden (A. C. 4447) and from the remains of the Most Ancient Church, dwelling in that land during the time of the Israelitish Church, such as the Hittites and Hivites, the Anakim, Rhephaim, etc. (A. C. 567). By "the land of Canaan" is here meant not only the land of Palestine, but the whole region between the river of Egypt and the Euphrates. (Gen. xv, 18; A. C. 4454.) This included parts of Syria, Assyria, Chaldea, Arabia, Sinai, and Egypt. Palestine itself seems, however, to have been the centre of the Most Ancient Church. Here every place, mountain and river, was from the Creation so situated that it should signify and represent something of the LORD, of Heaven, and the Church. These significatives and representatives were clearly perceived by the men of the Moat Ancient Church, and they gave to the localities corresponding names, most of which were retained until the Israelites took possession of the land. Here, also, were retained certain characteristics of the Most Ancient language, which were afterward incorporated in the Hebrew tongue. (See, further, on the history of the land of Canaan, New Church Life, Vol. IX, p. 157-160.)

     16.     THEIR SOCIAL RELATIONS. Men did not at that time dwell together in cities and communities, as now, but each man dwelt alone, together with his family (A. C. 139, 414, 8118).
     They were, in general, distinguished into "houses, families, and nations. A house was constituted of a husband and his wife, with their children, together with some of their family who served. A family was constituted of a greater and lesser number of houses, of which one lived not far apart from the other; a nation was constituted of a greater or lesser number of families" (A. C. 470, 1159). The reason for this arrangement is given in Arcana Celestia 471, 483.

     17.     THEIR GOVERNMENT. There were at that time no general, external governments such as are now. "Dignities were then such only as are between parents and children; they were dignities of love, full of veneration and respect, not because of birth from them, but because of instruction and wisdom received from them. . . This dignity was vested in the father of the family" (D. P. 215; A. C. 10,814). Hence the whole nation acknowledged as its common head one man, the "father of the nation, from whom it took its name" (A. C. 1238, 1246).
     In consequence of the union between the will and the understanding with these men, the royal office could not be separated from the priestly, but was in each nation vested in one man, the father of the nation, who was Priest-King (A. C. 6148). Such a Priest-King was Mechizedek, mentioned in Genesis xiv. This Patriarchal form of government may still be found with certain Oriental nations.

     18. THEIR WORSHIP. As in the nation at large, and priest in his own house. "He taught those who were born of his house the precepts of charity and thence the life of love" (A. E. 799). The people then universally lived in tents, and each father then performed Divine Worship in his own tent. Each home was thus a Church dedicated to the `love and worship of the LORD, and on this account the home-tent was regarded with reverence, as the dwelling of God with men. In later ages, special tents were erected for worship alone, afterward tabernacles, and finally houses of worship, built not of stone but of wood, as corresponding to the celestial state (A. C. 1102, 3720, 1999; A. R. 585).
     From the collection of such tents cities afterward arose. Hence the Assyrian word for city, "alu" is exactly the same, as to radicals, with the Hebrew Herew] ('ohal). The radicals of the latter, on the other hand, are thought to be connected with the verb [Heberw] (halal), to praise, glorify, whence is the expression "Hallelu-Jah."

     19. THEIR OCCUPATIONS AND HOME-LIFE are described somewhat particularly in The Angelic Wisdom concerning the Divine Providence, n. 215: "There was with them no other love of riches than that they should possess the necessaries of their life, which they procured for themselves by flocks and herds, and by cultivated fields, meadows, and gardens, from which they had food. Among the necessary things of their lives were also decorous homes, furnished with all manner of useful things, and also garments.

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Parents, children, servants, and maids in a house were busy in the care of all these things, and in the necessary work." (See also A. E. 799 a, A. C. 1102.)
     From this it may be seen that paradisiacal life in the "garden of Eden" was not the useless, lazy existence generally attributed to Adam and Eve.

     20. THEIR FOOD is particularly described in the Writings: "The people of the Most Ancient Church never on any account ate the flesh of any beast or fowl, but fed solely on grain, especially on bread made of wheat, on the fruits of trees and herbs, milks of various kinds, and what is produced therefrom, such as butter, etc. To kill animals and to eat their flesh was to them unlawful, being regarded as something bestial; and they were content with the uses and services which the animals yielded" (A. C. 1002).

     21. THEIR MARRIAGES. Above all others in the history of mankind, the men of the Most Ancient Church were in love truly conjugial (A. C. 27, 30, 54; C. L. 148; C. L. 3795, De Conj., p. 30, 32). The law of marriage, the conjunction of good and truth, was inscribed upon their whole beings, both soul and body; they could therefore live with one wife only, and in such chaste and blessed companionship they found their highest felicities, delights, and happinesses. Every created thing was to them a representative and a reminder of conjugial love, and they would have been struck with horror and loathing had adultery been so much as named before them (A. E. 988; A. C. 162; De Conj., p. 31) Conjugial love was to them their very Heaven. It was to them chastity itself; innocence itself, wisdom itself. In it they found peace, tranquillity, in- most friendship, confidence, satisfaction, joy, and gladness, and from the eternal fruition of all this, they had happiness of life (Index De Conj., p. 30; A. C. 162, 988).

     22. THEIR HEAVEN. When passing from this life into the other, the men of the Golden Age simply passed from their Heaven on earth into their Heaven of eternal life. In that life they have dwelt together in the utmost blessedness since the most ancient times, constituting the LORD'S celestial or Inmost Heaven. Since their days, few have come to them in after times, except at times some who do not come from this earth, but, as they express it, "from the universe" (A. C. 1115).
     Whatever is said in the Writings concerning the Celestial Heavens and the celestial angels, may be understood as treating of the Heavens formed from the men of the Most Ancient Church. This opens an indefinite field of inquiry. (Concerning their Heaven see H. H. 280; A. C. 483, 1115, 1117; S. D. 1200, 5117; Diar. Mm, 4711; C. L. 75; T. C. R. 896; Cor. 17)
New Church 1892

New Church              1892

     Daniel prophesied. . . that this New Church will endure into the ages of ages.- T. C. R. 788.
SOCIAL LIFE 1892

SOCIAL LIFE              1892

     THE love of society is inseated in every one. It comes from the love of the neighbor which pervades the whole heavens and which, again, originates in the Divine Love of loving others out of Itself, to whom to communicate Its Divine as far as possible. The love of society, in its orderly form, is, therefore, the love of establishing such relations with others that one can communicate one's goods and truths to them. It is, therefore, unselfish and heavenly.
     But in perverted form, what is it? What else but the love of establishing such relations with others as shall be of advantage to one's self; either as concerns pleasures and delights, or honor, fame, or wealth.
     As in the case of every love, so in the case of the love of society, it must be exercised with judgment, a judgment formed by the Divine Truth. Even an unselfish love, when not exercised according to judgment, may produce evil.
     On the subject of the love of "society" specifically so-called, or social intercourse, the quality of the prevailing sphere should mainly engage the attention of him who desires to form a correct judgment, and to regulate his actions in conformity therewith. For "from every man there emanates a spiritual sphere which is of the affection of his love, and from this of his thought, and it interiorly affects those who are in his company, especially at feasts. It emanates through the face, as well as by respiration."
     The dinners and suppers which are held everywhere at the present day are instituted for various ends. "With many they are for the sake of friendships, for the sake of relationships, for the sake of gladness, for the sake of gain and remuneration, and they are bribes to draw over to a party," etc.
     The spiritual sphere emanating from the persons who take part in such dinners and suppers, especially from the host, interiorly affects the rest. How careful, then, should every Newchurchman be to keep away from dinners and suppers where the sphere is interiorly opposed to the particular affections for a heavenly life which he desires should increase and multiply within him! For there are few occasions so potent for furthering friendship and knitting together minds, as common meals that have been prepared for social purposes. And while one may be able to keep his affections free from being drawn toward the guests at the table, who are in affections opposed to one's own, yet one will by that means introduce an element of discord, or else one runs a great risk.
     But not only at dinners and suppers is the sphere of the company active. It is active in a similar manner in parties. Parties and entertainments at the present day "regard as their end the delights of mutual intercourse, the exhilarations of the mind by conversations, and hence they are for the expansion of the external mind, and the liberation of the imprisoned thoughts, and thus for the refreshment of the sensuals of the body, and the restoration of their state."
     The ends here regarded are quite proper if they are subordinated to a higher one. But are they? If they are not so subordinated, then the spiritual sphere reigning at such parties, and which affects interiorly those who are in the company, cannot be a good one, the appearances to the contrary notwithstanding. And the effect upon the spirit of man must be hurtful.
     The question remains: Are such parties, entertainments, socials, receptions-call them what you please-are they subordinated to spiritual ends? It is answered for us in Divine Revelation:
     "There are not yet given any parties of charity; for the LORD says, 'In the consummation of the age'-that is, in the end of the Church, 'iniquity will be multiplied, and charity will grow cold' (Matth. xxiv, 12)."
     But it may be said, "This was published in the year 1771. May not a century have brought about a change?" Yes, a century has effected a change, and the man of the New Church is not left without a touchstone by which to find the gold of at least some charity. For the cause of the growing cold of charity is taught to be that "the Church had not yet acknowledged the LORD GOD the SAVIOUR as the God of heaven and earth, and approached Him immediately, from Whom alone genuine charity proceeds and flows in."

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     The century that has elapsed since the teaching was given has witnessed the establishment of the New Church, where the LORD GOD THE SAVIOUR is acknowledged as the God of heaven and earth, and where He is approached immediately from Whom alone genuine charity proceeds and flows in.
     The teaching continues: "But the parties, where a friendship emulating charity does not join minds together, are no other but counterfeits of friendship, and fallacious attestations of mutual love, alluring insinuations into favor, and indulgence of the delights of the body, especially of sensual things, by which others are carried as a ship by sails and favorable winds, while sycophants and hypocrites stand at the stern and hold the rudder in their hand."
     Reader! If you have been in the habit of enjoying social intercourse among those who do not acknowledge the LORD GOD THE SAVIOUR as the God of heaven and earth, and approach Him immediately, take this to heart. If, perchance you have allowed your children to enter such society, consider the danger to their souls to which you subject them. You would not entrust yourself or your children on board a vessel directed by faithless men. Yet, what is worse, you do this spiritually. You trust the external appearances of a hypocritical society, and, intent merely upon the favorable delights that carry you and them along, you have no concern about the destination toward which you are being carried. If you persist in your course, be not surprised if your own affections and those of your children are alienated from the spiritual things of the Church.
     If you need the recreations which dinners and suppers and parties have for their end, seek them in the company of those only who acknowledge-the LORD GOD THE SAVIOUR as the God of heaven and earth, and who approach Him immediately, from Whom alone genuine charity proceeds and flows in, and with whom a friendship emulating charity joins minds together. Then you will have the opportunity of freely expending such charity as you may have received from the LORD. You may and should dispense the goods and truths which the LORD may have given you, for you know that they will gladden the neighbor and will be received by him with joy. To give what one loves, and to know that it is gladly received, is the cause of the pleasure and the exhilaration of the mind. It is the cause of the pleasure in conversations, be they concerning public, private, or economic affairs. The thoughts imprisoned during the day's steady labor, or restrained by uncongenial surroundings, are let out freely, the mind expands, and the sensuals of the body are refreshed and restored to their state.
     In this way social meetings of charity will arise from a spiritual fraternity. They will perform extended uses as in the primitive Christian Church. They will be consolations for adversities of the Church, exultations for its increase, beside being recreations of the mind after studies and labors. And flowing from spiritual love as from a fountain, they will be rational from a spiritual origin.
     Where there are no opportunities of meeting with others who are in a like faith and of a like mind, it is better, by far, to abstain entirely from social intercourse outside of the family. In the family it should be cultivated with due diligence.
     Other recreation may also be found which renders contact with the social sphere of the world avoidable. For the diversions of charity are not confined to intercourse and conversation. There are "walks, and then sights, delightful for their various beauties and splendors, of palaces and houses, and of trees and flowers in gardens and forests and fields, also of men, flying things, and flocks; and also spectacles of different kinds, representative of moral virtues and also of events from which something of the Divine Providence shines forth. . . . Further, various musical harmonies and songs, which affect the animus according to correspondence with affections; . . . and besides games at home, which are played with dice, balls and cards. . . . And moreover various works of the hands, which move the body, and divert the animus from the works of one's function; also the reading of books, historical and instructive, which delight; also the news in newspapers" (C. xi.)
     If the truth that social intercourse outside of the Church is not profitable for progress in spiritual life be once acknowledged, all excuses for seeking it can readily be swept aside.
New Church 1892

New Church              1892

     Daniel prophesied . . . that this New Church will be the crown of all the Churches which had been before.- T. C. R. 788.
ANCIENT WORD AMONG THE TARTARS 1892

ANCIENT WORD AMONG THE TARTARS              1892

     A CORRESPONDENT inquires whether any attempt has been made to act upon the information given in the Doctrines concerning the preservation of the Ancient Word in regard to which Swedenborg says: "Inquire for it in China and perhaps you may find it there among the Tartars" (A. R. 11. See also T. C. R. 264-266).
     From time to time in the history of the New Church, there have been references to the Word as so preserved, but so far as we are aware no determined effort has as yet been made to inquire for it "in China" and "among the Tartars there."
     But there have been at least two attempts to find it indirectly. One of these is recorded in the second number of The Intellectual Repository for the New Church (April-June, 1812), where we read that:

     "A literary gentleman, high in office at Bombay, has been written to and requested to procure another copy of that Ancient Word from China, and also to make inquiry after that copy which was procured, and accidentally retained at Calcutta, as is stated in the LONDON REPORT for 1807.
     "The advantages of opening an interior communication with the Tartarian Church through the instrumentality of that Divine ancient Word which is connected with the Mosaical Word, and with which in its internal sense it fundamentally accords, provided the Divine Will should ultimately favor our efforts, will be easily appreciated by the members of the New Church of Europe."

     There appears to be no record of any reply on the subject ever having been made by the Bombay gentleman referred to. At that time a contributor who signed himself "Jard" was much interested in the Book of Enoch which had been brought from Abyssinia to Europe by the famous English traveler, James Bruce, in the year 1773. "Jared" believed this book to be part of the codex, which according to the Doctrines were compiled by the men meant by ". Enoch" in the Old Testament, from the traditions of the Most Ancient Church. At the conclusion of his third installment on the subject, "Jared" says:

     "It may possibly be concluded by some that the subject relative to the Ancient Word has no immediate connection with the establishment of the New Church in Europe, and therefore is of no present interest.

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This in a limited view may be true; yet it must be acknowledged in an extended view it has a stronger relative connection with the New Church than some of its members may suppose; first, in providing means for the establishment of the facts of its existence in Tartary; secondly, to its procurement; and thirdly, that when the Ancient Word is procured, and its contents made manifest, probably by the Books of Enoch, assisted by the Revelation of our own Word it cannot but prove a DIVINE ACQUISITION, concerning, as well as enlarging our perceptions of wisdom, and other incalculable benefit arising from communication with a celestial Church highly graduated therein."

     The second attempt at finding the Ancient Word was made in the year 1852 by a learned German, then a, resident of Paris, who became interested in the Writings of Swedenborg, and who was requested by M. L. Boys des Guays to begin researches with regard to that Word, as he knew the ancient languages, and was reputed to be master of Turkish, Chinese, Tartar, Finnish, Mongol, etc. This gentleman, the only clue to whose identity are his initials "T. O. R," immediately set to work with much zeal to discover what Asiatic books and manuscripts there were in the National Library of France which might lead to a discovery of the Ancient Word. The results of his researches, while interesting, were of no assistance in the desired direction. The reader is referred for full particulars concerning the history of this occurrence to The Intellectual Repository for November, 1852, or to The New Jerusalem Magazine of Boston, for March, 1853.
Lord is called the Son of Man 1892

Lord is called the Son of Man              1892

     The Lord is called the Son of Man from the Divine Truth, which is the Word.- A. E. 455.
SWEDENBORG'S PHILOSOPHY AND HIS THEOLOGY 1892

SWEDENBORG'S PHILOSOPHY AND HIS THEOLOGY              1892

     THE friend who sends the inquiry concerning the search for the Ancient Word, also writes: "It is of interest to notice that the continuity now authoritatively claimed as existing between the philosophical works of Swedenborg and the Writings themselves, has been previously recognized by antagonists.
     "I have by me an odd number of the Journal of Sacred Literature, published in London, and dated July, 1867, which contains a criticism upon White's Life of Swedenborg, which is used as an excuse for a most bitter tirade against its 'hero,' and in commenting upon the Principia the reviewer says:

     "'These new attempts to explain philosophically the phenomena of the elemental world. . . . are the first great record of Swedenborg's excursions into dreamland [I] The Economy of the Animal Kingdom would not find much favor with the physiologists of our day, while the Worship and Lore of God is,. . . mainly a fiction of the brain; and that brain a disordered one.'

     "The reviewer concludes this section with the following comment:

     "'His friends, who have raked these dusty tomes out of obscurity, deserve our thanks, because they enable us to see the successive development of his madness.'

     "The critic further states that the change in 1745, is 'the natural denouement of his previous course.'
     "Such instances, I expect, could be multiplied." The relation existing between Swedenborg's philosophical works on one hand and his inspired Writings on the other was recognized early. It was before the mind of Messrs. Wilkinson, Clissold, Strutt, and others, during the remarkable period in the forties when, by their translations, Swedenborg's natural philosophy was made known to the English public. In the introduction to the Animal Kingdom, the first of the series then publishing, Dr. J. J. Garth Wilkinson stated the case in his usual felicitous style, as follows:

     "But it is on the New Church itself that Swedenborg's scientific works have the highest claim. They were written, indeed, to convince the skeptic, yet perhaps their chief end may he to confirm the believer. They disclose the intellectual use of nature as being a theatre of instruction where man may learn the highest truths in the lowest form, and from which he may mount upward on the ladder of divine order until the intellect merges in the moral sphere. They proclaim that in this course of true instruction there is nothing to be unlearnt, either in this life or in that which is to come, but that our limits are to be successively enlarged, and all that is real and positive ever carried forward into the proximately succeeding state. For these works are thoroughly congruous with the theology of the New Church. The order which they show to exist in nature is the very mirror of the order that reigns in the spiritual world. They mark the successive stages through which Swedenborg was led by the Divine Providence, until he was capable of that interior state in which his spiritual eyes were opened, and the inner world disclosed to his view; and as they were therefore the means, so were they in unison with the end. The doctrines which they set forth respecting the human body are reiterated with scarcely an omission in his theological treatises, and particularly in his Arcana Coelestia, where they serve as the ground-work of his stupendous descriptions of the life of man after death, when he is associated with his like, according to the laws of order and degrees, and if he be capable of it, becomes a part of the grand human form of Heaven. It is therefore at once edifying and delightful to examine the scientific evolution of these doctrines in the Animal Kingdom, and to observe how wonderfully coherent they are and how firmly they stand in nature. At the same time far be it from us to admit that Swedenborg's theology was the outgrowth of his science. This has been stated to be the case, and it is an assertion easily made, a proposition which the skeptic will be too ready to conceive. But we give it a direct negative; it is the offspring of a double ignorance-of an ignorance of both the premises. Those who are best acquainted with the writings of Swedenborg know full well that it has not a glimmer of probability to support it.
     "Nevertheless it may be confidently affirmed that it is impossible to affix a meaning to much that Swedenborg has said of the human body in his theological writings, without a study of his scientific works. in this respect the former presuppose the latter, as containing a body of elucidations that cannot be obtained from the views of any other physiologist." (Animal Kingdom. Introductory remarks by the translator, p. lxi.)

     The convictions thus publicly expressed well-nigh fifty years ago, have borne fruit in the numerous treatises which Dr. Wilkinson has generously contributed to the cause of true science. But as a New Church scientist he stands almost alone. His efforts are applauded in the New Church, but the field of rational science remains almost uncultivated. Newchurchmen suffer themselves to be captivated by the allurements of the modern meretricious science. They would rather follow the appearance of sense than be guided by reason enlightened by the Divine Truth. They reject Swedenborg's science as obsolete; assigning to it a historic rather than a practical value.
     The hope for teachers of true philosophy and science rests upon those schools in which the youth are taught to look in all things, even in philosophy and science, to the LORD alone. As it is necessary that the men who are to combat the prevailing falses in theology and teach the spiritual and celestial truths now revealed, must be trained from early youth, in order to be thoroughly equipped for their work, so is it of equal necessity that the men who shall combat the prevailing falses in science and philosophy be trained from early youth for their important work, so that the fundamental principles may be deeply impressed upon their still plastic minds.
     The natural truths of a new science suppose new teachers, expositors, and guides, as the spiritual and celestial truths of a new Theology imply a new priesthood.

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Heaven and the Church 1892

Heaven and the Church              1892

     Heaven and the Church are called the LORD'S Kingdom.-L. 42.
Notes and Reviews 1892

Notes and Reviews              1892

     THE Church and the World is the title of a new work by the Rev. Joseph Deans.



     A NEW edition of Dr. Bayley's book on The Divine Wisdom in the Histories of Samuel, Saul, David, Solomon, etc., has been published.



     THE Rev. Frank Sewall expects the speedy appearance in book form of Swedenborg and Dante, and other Essays on the Renaissance from his pen.



     THE French translation of the Angelic Wisdom Concerning the Divine Love and Wisdom has been revised and republished by Mr. O. Humann, of Paris, France.




     MR. Jonathan Robinson has written a pamphlet on The Supremacy of Holy Script re, being a review of Dr. Tafel's pamphlet on the Writings and their relation to the Word.




     THE point concerning Infernus, made in the note on the concordance in the March issue of New Church Life, page 47, is obscured by a typographical error in the fifth line, which was overlooked at the time. Instead of "Infernum R. 321," read "Infernus R. 321."



     THE Homoeopathic Physician contained in its number for February an article by the late Dr. Edward Bayard on "Vital Force" as defined by Swedenborg and in its March number an article on "Swedenborg and Medicine," by Dr. C. S. Mack, a Newchurchman of Ann Arbor, Mich.



     THE Nine Questions concerning the LORD, the Trinity, and the Holy Spirit, which were put by the Rev. Thomas Hartley to Swedenborg and answered by him, were recently translated into German and published in Monatblatter. They have been reprinted and are now sold separately for ten centimes (2 cents) a copy.



     THE Rev. J. C. Ager announces in New Church Messenger that he has been requested by the editor of Funk & Wagnall's Standard Dictionary to furnish words and definitions of words that are peculiar to our New Church literature, and accordingly requests suggestions, not only of words that need such definitions, but also of concise definitions and examples of their use.



     A MONTHLY commentary accompanying each instalment of the Concordance would be of great use. In it the most important passages contained in the longer articles could be analytically arranged and subdivided for easier reference; expressions inviting comment could be explained; doctrinals referring to subjects under discussion in the Church could be pointed out; and articles of educational, historic, or scientific interest could be confirmed or supplemented by scientifics derived from the world.



     THE May number of New Church Tidings treats, editorially, of the relation of Friendship to genuine Charity. In the sermon the Rev. E. S. Hyatt dwells upon the Magnificence of the Name of the LORD in His Word, in its literal and spiritual senses. The Rev. N. D. Pendleton, in a communication, refutes the charge repeatedly made against him by the Rev. G. N. Smith, that he seems to teach "that the Writings, because they contain confirmations from the literal sense of the Word, are the Word, the whole of it," or that these confirmations are the whole of the literal sense.



     THE fifty-first part of the Concordance opens with the continuation of passages on "Idea," presenting an abundance of interior truths delightful to a reflective mind. The passages on "Idealists" will be of great force in combatting the gnostic heresy which under the designation "Tulkism" has gained entrance even unto the nominal New Church. The article on "Idleness" is of eminently "practical" importance. "Idolatry" is treated of at considerable length, and will be read with interest by the student of history. Under "Illumination "one would look in vain for any doctrinal statement warranting the use of this term to describe what Swedenborg himself calls his state of "inspiration." The articles on "Imagination" and "Immortality" are of great value and interest. But who can describe all the nourishing dishes and dainty delicacies of the bountiful repasts which the Concordance every month sets before its readers?



     THE editorial notes of New Church Monthly for May, dwell upon the insane, because naturalistic features of modern science, contrasting these with the rational and true principles of natural science provided for the New Church in the Scientific works of Swedenborg. The Rev. R. J. Tilson contributes a highly instructive sermon on "the Dedication of Houses," and a further communication in reference to Dr. R. L. Tafel's pamphlet on "The Writings and their relation to the Word," from which it becomes evident that Dr. Tafel virtually condemns his own former position, and repudiates the Truth, which, some years ago, he fearlessly proclaimed. The Rev. A. T. Boyesen, and a number of the members of his congregation in Stockholm, in letters to the Monthly, declare as untrue certain insinuations against him, made by the Convention's Missionary, the Rev. A. Bjork, at the late Conference. Mr. Boyesen was, among other things, accused of sympathies with the Academy, but he does not, in these letters, make his position in this respect much clearer than it was before.



     How greatly our impressions of historical personages have to be changed and corrected by the revelations of their internal characters as given in the Writings I Thus the current number of the Concordance shows that Ignatius Loyola, the founder of the Jesuit order, "was a good spirit," that he "was averse to his having been made a saint; making himself filthy" [in his self-humiliation], that "he shunned adoration," and "knew about the Jesuits, and calls them atheists," etc. D. Min. 4571, L. J. (posth. 67). This may be a surprise to Protestant prejudices, but impartial history confirms these statements. Loyola was born of a noble family in Spain, in the year 1491, and served for some years as a brave and chivalrous soldier in the wars against France, was finally wounded in battle, and then renounced the pursuits of arms to take up with great ardor the battles against the evils and misery of the world. He soon gained great reputation for saintliness, but disliked the veneration paid to him. When thirty-three years of age he began the study of the rudimentaries of grammar, insisting on corporal punishment from the school-master, when failing in his lessons. In the year 1554 he founded the "Society of Jesus," the members of which were, among other things, bound to implicit obedience, "unless where the superior should command what is sinful." He died in the year 1556, and was canonized in the year 1622. He is not the only example in history of a leader better than his followers.



     THE Editor of the New Jerusalem Magazine asks for an explanation of the statement which appears as the closing paragraph in the preface to De Domino e* de Athanasii Symbolo (Dr. S. H. Worcester's Latin Edition of 1884) "For the Church is where the LORD is worshiped and the Word is read with illustration, and annual examinations [are held] out of the assembly" ("et examina annuaria e coetu [habentur]"). The Editor of the Magazine "supposes this to refer to public disputations in which theses are defended by persons, perhaps candidates for degrees or promotion, perhaps selected orators of skill, in the presence of a general assembly," but asks the readers for information as to how far such debates were in general use on the continent (at the time of Swedenborg).

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     Swedenborg here probably refers to the true Church that was to be established, and not to the existing customs of any of the vastated Churches, in which, according to His repeated teaching, the LORD certainly was not acknowledged, nor "the Word read with illustration." There existed, however, at that time, and, in some places, even now, in the Lutheran Church in Sweden, the established custom of each minister holding annual catechetical examinations husforhor) in the various districts of his parish. Old and young, especially among the peasantry, were obliged to attend these doctrinal examinations, which were greatly dreaded, as the minister had it in his power to impose fines and other punishments for defective knowledge or heretical views.
Title Unspecified 1892

Title Unspecified              1892

A. E. 685     Dominium dicitur de bono, quia ex hoc Dominus vocatur Dominus, et Regnum dicitur de vero, quia ex hoc Dominus vocatur Rex.- A. E. 685.
CLOSE OF MR. MITTNACHT'S PUBLISHING HOUSE 1892

CLOSE OF MR. MITTNACHT'S PUBLISHING HOUSE              1892

     MR. J. G. MITTNACHT, who has done so much disinterested work in editing and publishing the Writings in German, announces, under date of April 1st, that his publishing house in Biehrich-Mossbach has ceased to exist. The largest part of the stock has been transferred to the Swedenborg Union, in Stuttgart (address A. Eckstein, Reinsburgstrasse 16). The "Swiss New Church Union" (Address F. Gorwitz, Oberstrass, Friedensstrasse 10, Zurich) has also bought a portion.
     Monatblatter, the organ of the Swiss New Church Union, gives the following brief account of Mr. Mittnacht's activity as publisher:
     Twenty years ago, in the year 1872, Mr. Mittnacht bought from Mr. Theodore Mullensiefen in Rheinfelden, a stock of 15,000 volumes, consisting of New Church works which had been published, some by Dr. Immannel Tafel, some by the printing society that was organised after Dr. Tafel's decease, and some by Mr. Mullensiefen himself. With this purchase, Mr. Mittnacht established a new Church Publication House, which was located originally in Stuttgart, but was removed in the year 1877 to Zurich, in the year 1879 to Frankford-on the-Main, and in the year 1887 to Biebrich-Mossbach.
     In these twenty years, as is well known, Mr. Mittnacht has continued the publication and sale of New Church Writings at a considerable financial sacrifice, and with much prudence and energy, and has thus done a service for the New Church which cannot be prized too highly. The volumes published by him number, according to the estimate of the editor of Monatblatter, hardly less than again 15,000, and among them are many fine volumes, like The True Christian Religion, The Apocalypse Explained, Swedenborg's Life and Doctrine, etc.
     For the publication of New Church Writings we must now look principally to the German "Swedenborg Union," which has adopted this use, and which has begun it by producing the new edition of Conjugial Love (noticed in Life for 1891, pp. 84, 189). Mr. Mittnacht is a member of the governing board of the Swedenborg Union, and will undoubtedly further its use in word and deed, so far as his health, which has suffered much of late, will permit.
By the Son of Man 1892

By the Son of Man              1892

     By the Son of Man is understood the Lord as to the Divine Human, and as to the Word.- A. E. 1029.
General Church 1892

General Church              1892

     Address all communications for the department of the General Church of the Advent of the LORD, to the Secretary, the Rev. Leonard G. Jordan, 2536 Continental Ave., Philadelphia, Pa.
GENERAL MEETING 1892

GENERAL MEETING       L. G. JORDAN       1892

     A GENERAL meeting of the General Church of the Advent of the LORD will be held at Pittsburgh, Pa., beginning on Thursday, June 23d, and continuing at least through the Sunday following. It is hoped that there will be a full attendance from the various centres of the Church. Correspondence on the part of those who wish to attend is desired as soon as convenient, in order that such provision as is possible may be made for them. The Joint Council will meet on Wednesday, the 22d of June. Communications may be addressed to the Secretary of the General Church, or to the Secretary of the Pittsburgh Society, Dr. William Cowley, 6412 Penn Avenue, Pittsburgh, E. E., Pa.
     L. G. JORDAN, Secretary.
APPOINTMENT OF A BISHOP'S ASSISTANT 1892

APPOINTMENT OF A BISHOP'S ASSISTANT              1892

     WITH the unanimous approval of the members of the two Councils of the Church, the Bishop has appointed the Rev. L. G. Jordan, Bishop's Assistant. This is to enable the Bishop to send out a messenger in an official capacity, and to secure help in certain details of the routine of his office.
JOURNAL OF THE JOINT COUNCIL MEETING OF LAST JUNE 1892

JOURNAL OF THE JOINT COUNCIL MEETING OF LAST JUNE       S       1892

     THE Journal of the proceedings of the Joint Council of the General Church of the Advent of the LORD, held from June 20th to June 26th of last year, at Cairnwood (near Huntingdon Valley P. O.), Montgomery Co., Pennsylvania, has been completed and printed, and by decision of the Joint Council, is being distributed to members of the General Church. The Journal, which contains stenographic report of the speeches, taken by a Candidate of the Academy, comprises 148 pages, and reflects credit on the reporter, and on the Secretary of the Council of the Clergy, who, amidst many and prolonged interruptions, edited it and saw it through the press. It is printed throughout in large type, and presents a welcome contrast, in this respect, to former Journals of the General Church. The sky-blue cover also serves to differentiate it from the former brown- covered Journals, and indicates the new and progressive step taken by the General Church. The declaration adopted at the meeting, and which was published in the August issue of the Life, is printed in bold type on the reverse side of the title-page.
     The abstracts of former meetings of the Council of the Clergy, in which the respective uses of the General Church and of the Academy were discussed, and which abstracts were read at the June meeting, are not distinguished clearly enough from the proceedings of the June meeting itself. In view of later events, the attention of readers of the Journal is called to the fact that all that has been minuted" 19:1 "to" 19:220"-i. e., from pages 5 to 25, as also the papers by the Rev. John Whitehead, abstracts of which are to be found on pages 25 to 29- represent the discussions had in the Council of the Clergy during more than four months previous to the June meeting.     S.

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"Vivat Nova Ecelesia" 1892

"Vivat Nova Ecelesia"       S       1892

     IT is pleasant to note that, without any predetermination, the music "Vivat Nova Ecelesia" was printed in season for the Joint Council to decide upon its distribution to members of the General Church, at the same time as they decided upon the distribution of the Journal.
     A note accompanying it, gives the history of the verse, with which readers of the Life are familiar.
     The difficulty and struggle attendant upon the birth of the Church-the firmer establishment of the truth-its triumph, and the eventual blessing and peace-these thoughts seemed to the composer to be involved in the words, and he has most fittingly expressed them in the music, which captivates the affections of all who sing it.     S.
PITTSBURGH TROUBLES 1892

PITTSBURGH TROUBLES              1892

     IT is pleasant to note that the Church in general has been disturbed but little by the recent disorders at Pittsburgh. In fact, arising as they did, in purely local circumstances, and continued under a great misapprehension of the issues sought to be made in the case, it was to be expected that the confidence of the Church at large would remain with those in authority, and that at least time would be given for a proper presentation of the facts. It would be utterly out of place to attempt anything like a detailed answer to the charges that have been made against the General Church and its brother Church, the Academy. It is sufficient to assure the members at a distance that all has been done with carefulness and deliberate consultation on the part of the governors of the Church, and to refer them to the Journal of the Joint Council Meeting, held in June of last year, for more definite treatment of the principles under which the Church is now endeavoring to go forward. By the action of the Council the Church has been placed in greater freedom than ever before to come under the reign of the Law revealed for it by the LORD at this day. A study of the doctrine of government, as brought out in the discussions of the Council will show that in superseding the old attempt at a Constitution, the law of the Church has been made clearer, and that the rights of all, both clerical and lay members, have been enlarged. The Church now has a truly living law, applicable to every situation as it may arise. It is interesting to note the parallel on the civil plane in the so-called common law of the land. Legislative statutes are narrow, rigid bonds, and filled with error and injustice from the fallibility, and worse, the corruptibility of legislators. The common law is the application by men chosen, at least to a large degree, because they are wise and learned in the law, the judges of the highest rank, of the living principles of justice and equity suited to the ever-changing conditions of society. As the Bishop has declared, we are no longer to meet to legislate, to make laws, but to discover the living law revealed by the LORD, and applicable to the case. This is rational, it is orderly, it is human, it is from the Divine.
MR. PITCAIRN'S VISIT TO EUROPE 1892

MR. PITCAIRN'S VISIT TO EUROPE              1892

     AT a recent meeting of the Joint Council of the General Church, Mr. John Pitcairn gave a very interesting account of his visit to England and France and of the state of the Church there. Messrs. Bostock, Tilson, and Ottley accompanied him to Colchester, where there was found a warm and affectionate state toward the General Church. A decided advance seems to have been made there since the time of the last visit. They had heard of the troubles at Pittsburgh, but confidence in the General Church had not been shaken thereby to any extent.
     In London he had the pleasure of meeting the Camberwell members, they having held a reception in recognition of his presence. The Pittsburgh affair had not been understood by them but was easily explained, and they had had a little difficulty in getting at what was intended by the two Churches of the Academy and the General Church. There is a very decided change of state for the better since the separation that took place. They seem to be in peace now.
     Mr. Bostock accompanied him to Paris along with M. Vaissiere who had come to London to return with them. The affection of the latter-named gentleman for the Church has not diminished but rather increased. He is doing good work in keeping before the members in France, both new and old, the principles recognized by the General Church. Mr. Pitcairn was impressed as never before that there is now a genuine nucleus for the New Church in that country. During their visit Mr. Bostock administered the Sacrament of the Holy Supper, and a desire was expressed for him to acquire the French language as soon as possible and to make regular and frequent visits to the little Circle there. There are upwards of half a dozen persons in Paris and vicinity who take strong, clear views of the authority of the Writings and who seem to desire to advance in the study and knowledge of the same. Several pleasant social gatherings took place to the great delight of all. M. Vaissiere regarded the visitors as really "sent by the LORD."
MR. TILSON'S VISIT TO AMERICA 1892

MR. TILSON'S VISIT TO AMERICA              1892

     IT is with great pleasure that the members of the General Church in Philadelphia and vicinity have recently welcomed among them the Rev. Robert J. Tilson, of London, England. He has come by no means as a stranger, for the whole Church has watched with the greatest interest the manly and even heroic combat he has been conspicuous in waging for the Church in the old country. His quality has been felt and appreciated most fully, and it only remained to meet him in person to confirm the impression of the use he has performed and may be expected to subserve. It is earnestly to be hoped that Mr. Tilson may be able to attend the general meeting of the Church in order that a still larger number of the members in this country may enjoy personal acquaintance with him and feel the sphere of the Church abroad as so well represented by him. But, at all events, he will have been met by a sufficient number to bring very close to us the happy sense of the unity in which we are, at this time, as to the vital things of the Word and the Church. May he carry away with him and to our brethren on the other side of the water a great encouragement in the life of the acknowledgment of the LORD in this His Second Coming.
spiritual sense of the Word 1892

spiritual sense of the Word              1892

     The spiritual sense of the Word is given to no one hereafter, but to him who is in genuine truths from the Lord.- T. C. R. 208.
Tower 1892

Tower              1892

     The Tower is the name of a serial publication of sermons, resembling The Helper, and issued by the New Church Manchester Printing and Tract Society.

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Communicated 1892

Communicated              1892

Responsibility for the views expressed in this Department rests with the writers.
WORD AND THE DIVINE HUMAN 1892

WORD AND THE DIVINE HUMAN       G. N. SMITH       1892

     EDITOR NEW CHURCH LIFE:- As a clincher to your already strong showing in the Life of the error in Dr. R. L. Tafel's recent pamphlet in separating the Divine Human and the Word in the LORD'S Second Coming, I would offer the following which I struck in a recent study:
     "That the Divine Human of the LORD was signified by the Temple at Jerusalem, He teaches in John: `Destroy this Temple and in three days I will raise it up. He spake of the Temple of His body, (ii, 19, 21.) And where the LORD is meant, the Word also is meant, because He is the Word." (S. S. 47.)
     Comment is unnecessary.

          G. N. SMITH.
Word 1892

Word              1892

     The Word, without doctrine, is not understood.- T. C. R. 226.
"DYNAMIS" OF HAHNEMANN AND THE DOCTRINE CONCERNING LIFE 1892

"DYNAMIS" OF HAHNEMANN AND THE DOCTRINE CONCERNING LIFE              1892

     (Concluded.)

     THE sun of the natural world is pure fire, and through this sun the world of nature has come into existence and subsists, By nature and its world, I mean the atmospheres, and the earths which are called planets, among which is the terraqueous globe on which we live, and also each and everything that yearly adorns its surface.
     I have dwelt upon the distinctive differences of the spiritual and the natural worlds, because, as I stated before, so long as we know nothing of the origin of things spiritual from their sun, but only of the origin of things natural from theirs, we can hardly do other than confound things spiritual and natural, and conclude by the fallacies of the senses, and hence of reason, that spiritual are only purer natural things, and that from their activity, excited by light and heat, there arises wisdom and love. For, seeing nothing else with our eyes, perceiving nothing else with our nostrils, breathing nothing else with our breast than Nature, we should ascribe to her all things, even things rational, and thus absorb naturalism, as a sponge does water.
     But, if we will distinguish between things spiritual and natural, and deduce the natural from the spiritual, we shall perceive the influx of the soul into the body, which is a spiritual influx, and we shall likewise perceive that the natural things which are of the body serve the soul for vehicles and media, that it may produce its effects in the natural world. Any other conclusion arises from a crab-like mind, which proceeds by helping itself along by means of its tail, and draws the eyes back at every step.
     Thus we come to the point which should never be lost sight of by the rational physician: that everything proceeding from the sun of nature is dead. It is love, regarded in itself, that is living, and the appearance of its fire is life. The elementary fire, regarded in itself is comparatively dead. The sun of the spiritual world, being pure love, is therefore, living, and the sun of the natural world is dead, likewise all and everything that proceeds and exists from it.
     There are two things which effect all effects in the universe: Life and Nature, and they effect them according to order, when life from the interior actuates nature. For the spiritual clothes itself with the natural as a man clothes himself with a garment. It is known that in every operation there is an active and a passive, and that nothing exists from the active alone, nor anything from the passive alone. It is so with what is spiritual and what is natural. Since the spiritual is the living force, it is the active, and since the natural is a dead force it is the passive. Hence it is that whatever has come into existence in this solar world from the beginning, and hence exists every moment, is from the spiritual through the natural, and this not only in the subjects of the animal kingdom, but also in those of the vegetable kingdom. Its like is also known, that in everything which is brought into effect there is a principal and an instrumental, and that when anything is done, these two appear as one, although they are distinctly two. It is therefore among the rules of wisdom that the principal cause and the instrumental cause together make one cause. So also the spiritual and the natural. These two appear in the things to be affected, as one, because the spiritual is within the natural, as the fibre is in the muscle, and the blood within the arteries, or as thought within the speech, and affection in sounds, and makes itself to be felt through the natural out of these.
     This important truth, that the body of man, the preservation of the orderly condition of which is the physician's business, is in itself dead, and that all of its apparent life is due to the influx of spiritual activities and forces; that, furthermore, the substances of nature used as remedies are in themselves dead, and produce a changed condition in the body only by virtue of the spiritual inflowing into it, this explains the principle enunciated by Hahnemann, that "the spirit-like life-force vivifying as dynamis, the material body, rules unrestricted, and holds all its parts in admirably harmonious course of life in sensations and activities, so that our indwelling rational spirit can freely use this living sound organ for the highest ends of our existence."
     That the life from the spiritual world must he present in both the body and the remedy is most evident, for you may administer all the medicines you choose, and that in the highest possible potencies; you will never produce any effect by means of it on the body from which life has flown.
     As the spirit is far removed above the gross matter of the material body, it needs most flow into the higher degree of it, into its finer essences; and its activity in the highest degree of the body is the spirit-like-mark you, spins-like, yet not spiritual-life-force, which Hahnemann calls the "dynamis." This dynamis is a force active throughout the body-most mobile and sensitive, present in the whole and in every part of the body almost at the same time. So subtle that the scalpel will not lay it bare, it evades the penetration of the keenest sense. Yet it can be seen by reason. There must be such a life-force that acts as the spirit's prime- minister in the body, adapting it in all respects to the behests of the master, the mind.
     Where shall we look for it?
     Modern science has fallen completely under the sway of materialism. It is this that prevents the establishment of pure homeopathy. The learned of a century ago were not so materialistic, and without confining themselves to what their senses taught them made use of their reason. They concluded that there must be a subtle fluid which they called the "animal spirit" which they described as the most pure humor which flows through the medullary fibres of the brain and the nervous fibres of the body. This animal spirit, I conclude, is identical with the "life-force," the "dynamis" of Hahnemann.

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For, according to his own showing, the dynamis is something intermediate between the material body and the rational spirit.
     Before Swedenborg's spiritual eyes were opened, when he was still prosecuting his studies as a scientist and philosopher, in the course of which he wrote several treatises on the human body, two of which, The Economy of the Animal Kingdom, and The Animal Kingdom were published by him-he made frequent reference to the animal spirit. He then described it as being the intermediate essence between the soul and the body, and therefore the mediatorial substance which provides for the communication of operations between the two, in which substance the spiritual and material meet.
     It would be too prolix to give you his circumstantial I description of the animal spirit, the brief definition I have given must suffice.
     Life, as received in the vessels of the spiritual world, is thus transmitted by the discrete degrees of the natural world to the material body. A corresponding influx of life takes place into all the substances of the kingdoms of nature. When the forms of nature are brought into certain relations with the disordered forms of the human body, the dynamis, acting from the impulse from within or above, is able to restore the order, and the man becomes well.
     It is, then, not the remedy that cures the man. It is the LORD, the Fountain of Life Himself, who, operating through the successive media of His own creation, restores the equilibrium, when the intelligent physician, co-operating from without and in ultimates, proffers the needed substance. For in all the activities of life man must needs co-operate with the LORD. It is so in the case of spiritual diseases, and it is so in the case of natural discuses.
     The LORD is, indeed, our Purifier, Regenerator, and Sanctifier, but He does not and cannot purify us of our evils, unless we freely, as of ourselves, co-operate with Him in ultimates, and learning the truth which He has revealed in ultimate form in the material Books of His Divine Revelations, apply the remedy, and shun our evils in act and in intention. Then He inflows from His inmost seat of life and purifies all our interiors.
     Let us, then, not mistake the shadow for the substance. Nor think of the effect as being the cause. Nor look upon motion as force, or upon force as life. Life is not inherent in matter or in substance. Health of body, as of spirit, is due to the orderly arrangement of the interior and exterior, visible and invisible, forms of the organism, enabling them thus to receive life in a sphere of harmony, peace, and delight. Disease is a disorder of the form, of the vessel receptive of life. The cure consists in the removal of the infesting element, and in the consequent restoration to order.
     The LORD of Life, Who has created all things in order, and for order, and Who holds all things in connection from firsts by lasts, provides the means, the remedies for its restoration. It is He that operates through the internal forces of the body, and through the internal forces of the medicine, to restore the equilibrium, the freedom of the body. He is the Divine Physician. The human physician is, at best, but His steward, who learns His laws of order, and conforms to them sincerely, faithfully, and well.
When the Lord was in the world 1892

When the Lord was in the world              1892

     When the Lord was in the world, He spoke by correspondences, thus spiritually, when naturally.- T. C. R. 199.
CAMBERWELL, LONDON 1892

CAMBERWELL, LONDON              1892

     ON Friday evening, April 22d, a social meeting was held in the Surrey Masonic Hall for the purpose of welcoming Mr. John Pitcairn from America on his visit to London. M. Vaissiere, of Paris, accompanied Mr. Pitcairn, and received a very hearty welcome.
     About eighty friends had assembled, and the proceedings consisted of dancing, followed by songs from Mrs. Churcher, and Messrs. Denney and W. Misson, serving of refreshments, and a series of toasts.
     After the toast to the Church had been duly honored, the Rev. R. J. Tilson proposed the Church in America and our guest, and asked Mr. Pitcairn to respond. Mr. Pitcairn was greeted with a volley of right hearty British applause, which was renewed when he sat down. He spoke at some length of the work of the Church in America, and in reference to recent troubles there, said that while they were commiserated with upon the troubles they had passed through, yet they felt when the troubles were over that they had been the means in the Providence of the LORD of distinct growth.
     Mr. Pitcairn then, at the request of the minister, proposed in French the toast to M. Vaissiere, who was unable to speak or understand English. This was very heartily honored and in response M. Vaissiere sang, "Babylon est tombe," to the edification of all, as it was very apparent from the emphasis of the singer that there was no shadow of doubt in his mind as to the complete all of the Old Church.
     The Rev. B. C. Bostock then in very happy terms proposed "The Church in Camberwell," to which Mr. Pitcairn asked leave to add the name of the Rev. R. J. Tilson. In the course of his remarks Mr. Bostock made known the fact that Mr. Tilson was very soon to visit America.
     The toast was very heartily received with three British cheers and was responded to by Mr. Tilson, who expressed the hope that the result of his visit to America would be a greater ability and strength to serve the Church in England.
     Other toasts followed, and speeches were delivered by Messrs. Stephenson, Denney, Anderson, and W. Misson, which led into a rather late hour, but the meeting broke up, giving a unanimous expression to the feeling that the best social ever enjoyed had been held that night.
Faith from charity 1892

Faith from charity              1892

     Faith from charity is the same as truth.- A. C. 1685.
COLCHESTER, ENGLAND 1892

COLCHESTER, ENGLAND              1892

     ON Good Friday last a social meeting was held by the friends of the Church here, as the day was a general holiday. The Rev. R. J. Tilson, of London, had been expected to visit Colchester for the purpose of conducting the meeting. He came, and to the intense surprise and deep delight of all was accompanied by the Rev. E. C. Bostock, Mr. John Pitcairn, of America, and Mr. Ottley, of London.
     Devotional and doctrinal exercises were engaged in from eight to nine o'clock, and then the meeting took a social form and lasted until eleven. Toasts were honored and speeches delivered by all the guests and were greatly appreciated, especially the speech of the distinguished visitor from America, who gave a most interesting account of the work of the Church at its centre as an organization.
     The meeting was a memorable one and a time of great rejoicing.

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NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:
     Chicago, Ill., MR. A. E. NELSON, 565 West Superior Street, Chicago, Ill.
     Pittsburgh, Pa., MR. Wm. Rott, Tenth and Carson Streets.
     Allegheny, Pa., Mr. R. W. Means, Jr., 21 Windsor Street.
CANADA:
     Toronto, Ont., MR. B. CARSWELL, 20 Equity Chambers, Toronto, Ontario.
     Waterloo, Mr. Rudolph Roschman.
GREAT BRITAIN:
     London, S. E., REV. R. J. TILSON, 2 Inglis Street, Camberwell.
     Colchester, MR. G. A. MCQUEEN, Roman Reed, Colchester,
     Liverpool, MR. JAS. CALDWELL, 52 County Road, N., Liverpool.
     Glasgow, MR. WM. ROBERTSON, 18 Carmichael Street, Gowan.

     PHILADELPHIA, JUNE, 1892=122-23.



     CONTENTS.

     Editorial Notes, p. 81.- The Rejection of the Divine Human (a Sermon), p. 82- The Birth of Faith and Love (Genesis xxxvu. 27-30), p. 85.- Temptation of the LORD'S Internal Man (Genesis xxxix, 1-12), p. 86.-Note, on Ecclesiastical History vi, the Most Ancient Church (continued), p. 87.- Social Life, p. 88.- The
Ancient word among the Tartars, p. 89.- Swedenborg's Philosophy and his Theology. p. 90.
     Notes and Reviews, p. 91.- Close of Mr. Mitinacht's Publishing House, p. 92.
     The General Church.-General Meeting, p. 92.- Appointment of a Bishop's Assistant. p. 92.-Journal of the Joint Council Meeting of last June, p. 92.- "Virat Nove Ecclesia." p. 93.- The Pittsburgh Troubles. p. 95.-Mr. Pitcairn's visit to Europe, p. 93.-Mr. Tilson's visit to America, p. 93.
     Communicated.- The Word and the Divine Human, p. 94.- The "Dynamis" of Hahenmann, and the Doctrine Concerning Life, p. 94.- Camberwell, London, p. 95.- Colchester, England, p. 95.
     News Gleanings, p. 96.-Births and Deaths, p. 96.
     AT HOME.

      Pennsylvania.-Bishop Pendleton has returned from a three weeks' bicycle tour undertaken for his health.
      THE Schools of the Academy in Philadelphia will close with the usual exercises on June 13th and 14th, and a dinner on the 15th.
     A Mr. Percival who is reported to have been a Catholic priest, but became convinced of the LORD'S sole power to grant absolution of sins, and then joined the "United Brethren," became interested in the Doctrines of the New Church, and was baptized by the Rev. John Whitehead, and subsequently joined the "Free New Church Society of Allegheny and Pittsburgh."
      THE Rev. Messrs. L. G. Jordan, J. F. Potts, J. E. Bowers, W. F. Pendleton, and R. J. Tilson have preached successively to the members of the General Church at Pittsburgh.
     Massachusetts.- AT the sacrament of the Holy Supper administered to the Boston Society on April 3d, there were two hundred and seventy-eight communicants.
     Washington, D. C.-Five thousand six hundred and forty-six dollars and sixty-six cents are still owing on the ground for the proposed "National Temple at Washington.
     Ohio.- THE meeting of the Council of Ministers of the General Convention was held in Cincinnati on Wednesday, May 11th. The Rev. A. F. Frost, of Detroit, Mich., read a paper on "Woman's Place and Work in the Church and the World." The tone of the paper is said to have been conservative.- The Rev. John Worcester, of Newtonville, Mass., has prepared a little work to be used in worship entitled Responsive Readings and Chants, which was used at this meeting. "It is not a revised Book of Worship," the Preface says. "It contains materials some of which may be serviceable in a future Book of Worship."- The Rev. P. B. Cabell, of Wilmington, Del., read a paper on "The Ministry and Preaching," in which he advocated written discourses in preference to extemporaneous ones.- The Rev. John Worcester followed with a report on "The Revision of the Liturgy." A discussion ensued, engaged in by Rev. Messrs. Reed, Fox, Seward, Whitehead, Sewall, Bartels, Wright, and J. Goddard.-On motion of Mr. Seward the whole matter of the Liturgy and the possible unification of Convention's methods of Worship was referred to a committee of seven.
     In the evening a reception was given to the visiting ministers who were present to the number of forty.
     On Thursday afternoon the Rev. Sam'l M. Warren read a paper on "Is it proper to change the Scriptural Form of the Benediction-Revelations xx ii, 21?" The point being the substitution of "us" for "you" in the benediction: "The grace of our LORD JESUS CHRIST be with you all." The position was held that such a change "makes the words a prayer, and is neither appropriate nor suitable."- The paper was discussed by the Rev. Messrs. J. Worcester, Tafel, Mann, Sewall Bartels, Hinckley, J. Goddard, Wright, Rich, Busmann, Mercer, Reed, Seward, Fox, Warren, Lehnen, Daniels, and Mayhew.- The Rev. L. P. Mercer, of Chicago Ill., read a paper on "The Creation of the First Man," presenting a view of the subject at variance with the position held by Rev. J. Worcester in his paper: "The Beginning of Immortality in Man-an Inquiry," which was printed in a recent issue of The New Jerusalem Magazine.-Mr. Worcester stated the subject as he viewed it and took exception to the position set forth in the paper. Questions were asked and discussion ensued, the following taking part, Rev. Messrs. Mercer, Parmelee, Fox, Grant, Bartels, Whitehead, Tafel and Lehnen.- The Rev. Frank Sewall, of Washington, D. C., read a paper on "Shall we Encourage the Formation of 'Societies of Christian Endeavor,' 'King's Daughters,' and similar organizations among our Young People?" "The paper while wishing to guard against the mistakes and errors of the Old Church, advocated the encouragement of organizations of this kind among the young people." The Rev. Messrs. Wright, Warren, and Reed followed with remarks relevant thereto.- The Rev. Mr. Frost read a paper on "The Rite of Confirmation," in which he held that the rite of confirmation should be abolished from the Church's services. The Rev. Messrs. Reed, Sewell, Warren, Eby, and Seward discussed the question.- The Rev. Mr. Mercer rend a paper on "The Relation of the New Jerusalem to the Apostolic Church."- The position was taken "that the Apostolic Church was a true and Internal Church, and that the New Church is the spiritual successor of that Church."
     The Council adjourned to meet at the call of the chair. (From the Report in New Church Messenger.)
     A VERDICT in favor of the heirs of Mrs. Mary Allen, who left fifty thousand dollars for a New Church school, was rendered recently. In the testimony it was shown that such a disposition of her property was cherished by Mrs. Allen as far back as 1853. The trial lasted three weeks and its issue was a great disappointment to the Church in Ohio.
     Illinois-be connection with the "World's Columbian Exposition" it is proposed to hold a grand international Church Congress," a "Parliament of Religions," or an "Ecumenical Conference of the representatives of all the great Historic Faiths," whether Christian or not to meet in Chicago on September 6th to 10th, 1893. For the proper representation of the New Jerusalem Church in the Parliament of Religions, and the maturing of plans for a World's Congress of the New Church, a committee of Newchurchmen has been appointed, with the Rev. L. P. Mercer for Chairman, and a number of representative Newchurchmen from different parts of the world as "advisory Council."

     ABROAD.

     Great Britain.- THE news from various sources concerning the state of the New Church organizations embraced in the General Conference, is one of decline in respect to spiritual growth and external prosperity.
     THE Rev. Eli Whitehead, for many years Secretary of the General Conference, and for twenty-four years pastor at Dalton, died on April 22d.
     THE East Lancashire Missionary Society met at Burnley on May 7th. Little work has been done during the past year.
SITUATION WANTED 1892

SITUATION WANTED       EUGENE J. E. SCHRECK       1892

     A student who is willing to make himself generally useful, as teacher or otherwise, desires to enter a New Church home during the summer vacation. Address, with particulars, before June 13th,
     EUGENE J. E. SCHRECK,
          Dean of the Faculty.
     Schools of the Academy, 1821 Wallace Street, Philadelphia, Pa.
WORD 1892

WORD              1892

     THE Academy Book Room, which for several years has supplied copies of The WORD in fine large print at $5.00, is now able to furnish the same at half price-i. e, $2.50, including postage. This edition is bound in cochineal cloth, gilt edges.
     The $5.00 edition, bound in full morocco, is still on sale.

     THE LITURGY.

     THE price of the eighth edition of A Liturgy for the New Church, published by the General Church of the Advent of the Lord, mentioned on page 46 of March issue of Life, has been reduced to 75 cents, in cloth binding, and $1.50 in flexible morocco, postage 9 cents. In cochineal and brown morocco binding, round corners, $1.75; same, with, the Psalter and Selections interleaved for the internal sense, $2.25.
     On sale at the Academy Book Room, 1821 Wallace Street, Philadelphia.

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Faith 1892

Faith              1892



Vol. XII, No 7. PHILADELPHIA, JULY, 1892=123. Whole No. 141.


     Faith is only the form of love . . . and the faith is thence formed according to the quality of the love or charity.- A. C. 688.
Title Unspecified 1892

Title Unspecified              1892

     THE judgment which was effected in the New Church as existing in Great Britain, Canada, and the United States of America, has resulted in the closer organic union into one Church body of those in the three countries mentioned who acknowledge and worship the LORD at His Second Coming in the Theological Writings of His servant, Emanuel Swedenborg.
     The love for freedom-the freedom to worship the LORD according to rational conviction, and to do His will in whatever pertains to the Church in general as well as to the Church in particular-was, under the guidance of the Divine Providence, largely instrumental in bringing about such marked results. One of the leading features of the meeting of the General Church of Pennsylvania in November, 1891, at which it was decided to separate from the General Convention of the New Jerusalem in the United States of America, was the Bishop's appeal for freedom to administer the functions of the highest office of the Priesthood, according to the dictates of his conscience. He was not free under the Convention to act according to the Divine Law revealed in the Doctrines of the New Jerusalem. The General Church, after an earnest consideration of the matter, felt in duty bound to support him in his combat for liberty, and the general trend for freedom to go direct to the LORD and be governed by Him, led the meeting further to refer to the Council of the Clergy, the Instrument of Organization of the General Church, so that it might be made to conform with the state then existing.
     The Council of the Clergy held several conferences, and finally deliberated with the Council of the Laity for six consecutive days.
Title Unspecified 1892

Title Unspecified              1892

     AT these meetings the name of the General Church of Pennsylvania was changed to that of the General Church of the Advent of the LORD, and the decision was arrived at that no rules of man's devising should stand between the LORD and the governors appointed by Him to teach and lead the Church. The LORD has revealed His Will, His Law. No enactment by the Church in meeting assembled is necessary. So the Joint Council, whose sessions were attended by all but three of its members, by a unanimous voice expressed their conviction that no "Constitution" or "Instrument" was needed, but, instead, declared the purpose of the General Church to proclaim and teach the Everlasting Gospel that the LORD JESUS CHRIST reigneth, as that Gospel is set forth in the Books written by the LORD through His Servant, Emanuel Swedenborg.
Title Unspecified 1892

Title Unspecified              1892

     THE first General Meeting of the General Church subsequent to this action of the Joint Council, was held during the past month of June, and at this memorable meeting, the existence and order of the General Church as dating from the meeting of Joint Council in June of the previous year was freely and fully accepted by all. With the exception of Bishop Benade and two of the Pastors, all of the clergy and a number of representative laymen from the centres of the Church in Canada and the United States were in attendance. In response to the request of the Bishop's Assistant, the Rev. Leonard G. Jordan, who presided over the meeting, every one expressed himself individually with great freedom, the sessions of two days being devoted for the purpose, and every one made some remarks explanatory of his convictions.
Title Unspecified 1892

Title Unspecified              1892

     THE acceptance by the members of the Church was impressive and solemn.
     The movement for the freedom of the Church, coming through the clergy-and indeed first through the Bishop, and then through the Council of the Clergy- to the Council of the Laity, to be finally accepted by all in general meeting assembled, was seen to be in accordance with the doctrine that the Divine proceeds from the LORD to the clergy, and from these to the laity, or through the clergy to the laity (Canons, "Holy Spirit," chapter iv).
     There was a realization that the LORD GOD JESUS CHRIST now reigns immediately by the Divine expression of His Will in His Revelations; that the men and women of the Church, and notably the priests stand in a new and closer relation to the LORD, and that a serious responsibility rests upon them.
Title Unspecified 1892

Title Unspecified              1892

     WHILE the laymen thus testified their confidence in the priests as governors of the Church, the latter showed that such confidence was not misplaced. The proceedings gave evidence of the character, ability, and growth of the priesthood of the General Church of the Advent of the LORD, and especially of the younger members of the order. With such a priesthood and with a laity free rational; and teachable, the internal growth and development of the Church are assured.
Title Unspecified 1892

Title Unspecified              1892

     THE encouragement, the instruction, and the power derived from such general meetings cannot be overestimated. As all come together, not for the purpose of forging artificial fetters by legislative enactments, but for the purposes of worship and instruction, the minds of all are more open to the reception of the Divine influx, and the legitimate use of Church assemblies-the ordering, by the LORD, of the interiors of the men who compose the Church, whereby its form is perfected by His interior operation-is more truly established.
     In the various localities in which is the common worship of the LORD in His Divine Human, the Church develops in and through men, according to the forms of their individual minds. And while such variety of the parts adds to the perfection of the whole, every one, loving that which is of the LORD in the others, receives new impressions and new ideas from them and has new affections awakened within him, giving him a still loftier conception of the LORD'S Kingdom on earth, and stimulating him to renewed and nobler exertions to contribute to the establishment of that Kingdom.

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Title Unspecified 1892

Title Unspecified              1892

     So valuable and useful for spiritual life has this meeting been that it is urged upon all who are interested in the General Church of the Advent of the LORD, that they consider seriously the desirability of making extra efforts to attend its meetings in the future, even if it be at some sacrifice. And, where husband and wife will' attend together, the blessing of the meetings will rest upon their conjugial life, increasing wisdom in the one, and the love of that wisdom in the other.
Love to the Lord 1892

Love to the Lord              1892

     Love to the Lord, and charity toward the neighbor is the life of faith- A. C. 2243.
LETTER OF THE WORD, AND THE WRITINGS, THE WORD 1892

LETTER OF THE WORD, AND THE WRITINGS, THE WORD       Rev. R. J. TILSON       1892

     In the Beginning was the Word, and the Word was with God, and God was the Word.-John i, 1.

     THE most priceless Treasure that man possesses is the Divine WORD. This is a simple statement, and the merely natural mind will receive it with much misgiving if not with disbelief. But it is nevertheless the fact The WORD OF GOD is the greatest Treasure which has been vouchsafed to man. For without a Divine Revelation there would have been no connection with Heaven thus existence would not have been possible, and even if existence had been possible, unless a Divine Revelation had been given man would have known nothing whatever about God, Eternal Life, or Salvation
     Man is born in utter ignorance, he knows nothing but what he is taught, and, more than this, all his inclinations are toward evil; by birth he inherits evils of every kind proceeding from the love of self and the world, and the delights arising from these loves insinuate into his mind everything that is diametrically opposed to all that is of God or of eternal life. Hence not only the necessity of a Divine Revelation, but also the proof, the incontestible proof, that the Divine Word, which is a Revelation from the LORD, is the greatest Treasure which Our Father in the Heavens has given to His creatures.
     Now every professing Christian acknowledges that the Divine Word is holy, and that it is from God. But, alas! this is one of those general acknowledgments, with which the Christian world is very rife, but which probably in the majority of cases are made without any intelligent understanding of the words used. For, is it not increasingly the fact, that while professing Christians' acknowledge the Word to be Holy, yet they are gradually giving up the idea of its plenary, its full inspiration, and are more and more putting forth the thought that while it was written by good men, yet it contains errors of fact and mistakes in deduction. That this is so is evidenced beyond cavil by the following extract from a paper called the Sunday-school Chronicle. It says: "Almost all writers now recognize the human element in the Bible, and see that this brings in human infirmity in matters of detail. . . . If there are some inexactnesses, and even some mistakes in the Bible, it carries to us, nevertheless, the mind and will of God. A lamp may give light to the feet on a dark night, even if the tin is a little bent in, and one of the panes is cracked."
     Comment upon such a profane statement is not necessary, but especially when taken in connection with many of the speeches of the leading men of the various sects of the Consummated Church at their Annual Meetings and Congresses it is abundant proof of the assertion that while the Word is generally acknowledged to be Holy, yet, in the language of the Writings, "It has not so far been known where in the Word the Divine is" (T. C. R. 189).
     It seems very strange that with an increasing disbelief in the infallibility of the Divine Word, the acknowledgment that It is Holy should be maintained. But this is accounted for by the LORD in the Gospel of His Second Advent in the following words, "Unless it were for a holy veneration, which is impressed upon them from childhood for the Books of the Word, they (the learned) would also easily say in their minds that the Word is not holy." This impression of early years, then, is what keeps men back from a more open acknowledgment of the fallibility of the Word. But that impression is gradually being removed in succeeding generations.
     Thus, then, it is not sufficient that a general acknowledgment that the Word is Holy and from God be made, the man of the Church must intelligently understand why the Word is Divine and Holy, and then, and not till then, will his acknowledgment be a living one.
     Now, to the man of the true New Church the making of such a self-evident statement should not be necessary. It is not to the man of the true New Church that man who loyally accepts the Revelation which the LORD has made in the Writings. But for those of the New Church it is abundantly necessary that the statement should be made. For just as in the consummated Old Church the spirits of the Dragon have insinuated that the Word contains mistakes and is fallible, and just as the Dragonic Spirits have led some of the leaders of thought in the Old Church to seek for the supposed mistakes of the Bible, so have these same infernal Spirits been active in the nominal New Church, by insinuating that the LORD'S Revelation to His New Church is not Divine, and these spirits of darkness have similarly led some of the Teachers to seek for errors, inconsistencies, and inaccuracies in that Revelation, of which it is declared that it "exceeds all the revelations that have been made hitherto since the creation of the world" (Invit. 44).
     There is the greatest need at the present time that they who profess to be of the New Church should see to it that they realize the fullness of the statement that the Word is Divine, and that they see with clearness how the Word is Divine. The natural mind of man ever inclines to the narrowing of every conception of Spiritual and Divine things. It seeks constantly to cramp everything within the narrow bounds of space and time. It is so with man's conception of the Word. You mention the Divine Word to an ordinary mind which professes to rejoice in the light of the Spiritual Sense of the Scriptures and at once the idea seems to be confined to the Letter of the Word, as contained in the inspired portions of the Bible. The Word is generally held to be simply the lowest form in which the Divine Truth has been revealed, viz., the Letter of the Word. Yea, teachers in the nominal New Church have been eager to assert that we have no other part of the Word on earth than the Word as it exists in the Letter. The Writings of the Church are generally regarded as a good Commentary upon the Word, a "Key" to the unfolding of the Spiritual Sense, which each man can, if he will, deduce from the Word for himself.

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This is the rock upon which the nominal New Church has split, the rock which is splitting her to pieces, and rendering her less and less potent for good, and more unworthy of the calling which she professes to follow.
     For the proper appreciation of what the Word is, and where it is, it is essential that the man of the Church should approach the subject not in the lumen of the natural mind, not from natural thought and feeling, but in the light of the spiritual mind, from the teachings of Divine Revelation. And first, let the mind seek to grasp this fact: the LORD is the Word. The Word is Divine Truth, the LORD is Divine Truth, He is the Truth, and, because He is the Truth, He is the Word. "In the beginning was the Word, and the Word was with God and God was the Word." The LORD and the WORD are, therefore, synonymous terms.
     Then, let the mind seek to grasp the further fact that whatever proceeds from the LORD is the LORD. For that which proceeds from the LORD is not merely His, it is Himself. But the LORD as He is in Himself is far above the comprehension of even the highest Angel of Heaven. No one can approach unto the LORD as He is in Himself, and live. But the LORD in His Mercy manifests Himself by accommodation to man, so that man can receive Him, yea, so that the LORD can be present with him in thought, and can be conjoined with him in life. To this end the LORD accommodates Himself to the perception of the Angels of the Heavens, and also to men on earth.
     Proceeding from His essential nature the LORD makes Himself, as the Word, perceptible to the Angels of the Highest Heavens, then, still more accommodating Himself as the Divine Truth, He make Himself known to the Angels of the Spiritual Heaven, and then, by still further accommodation, to the Angels of the Natural Heaven, and also to men on the earth. The lowest accommodation of the Divine Truth is in the Letter of the Word, for therein the LORD manifests Himself even to the sensual apprehension of men, and even in the shade of apparent truths. Still, from Firsts to Lasts, from the Highest, as in the LORD Himself, even to the Lowest, as in the Letter of the Word, the LORD is the Word, and all is the Divine Truth, and therefore is the LORD.
     Thus is it written in the Arcana Coelestia, "Divine Truth is not of one degree but of several. Divine Truth in the first degree, and also in the second, is that which proceeds immediately from the LORD; this is above the understanding of the Angels; but Divine Truth in the third degree is such as is in the inmost or third heaven, this is such that it cannot be in the least apprehended by man. Divine Truth in the fourth degree is such as in the middle or second heaven, neither is this intelligible to man; but Divine Truth in the fifth degree is such as is in the ultimate or first heaven, this may be perceived in some small measure by men if they are illustrated, but still it is such that a greater part of it cannot be uttered in human words, and when it falls into ideas it gives the faculty of perceiving, and also of believing that it is so; but Divine Truth in the sixth degree, is such as it is with man, accommodated to his perception, thus it is the sense of the Letter of the Word" (A. C. 8443).
     From this teaching how clearly does it appear that the Word is of many degrees, reaching from the LORD, as He is in Himself, even to the Letter of the Word, the sixth degree of Divine Truth, in which, in lowest form the LORD manifests Himself to man. And in this light how insane does the notion appear that the Word in the Letter is the all of Truth to man.
     Again, in The True Christian Religion, the LORD thus instructs His Church: "In Its inmosts, It [The Sacred Scripture] is no other than God-that is, the Divine which proceeds from God-for It was dictated by God; and nothing else can proceed from God, than that which is Himself, and is called Divine; this the Sacred Scripture is in Its inmosts. But in Its derivatives, which are below and from the inmost, that Holy Scripture is accommodated to the perception of Angels and men; in these It is likewise Divine, but in another form, in which It is called Celestial, Spiritual, and Natural-Divine, which are no other than "coverings of I God; since God Himself, such as He is in the inmosts of the Word, cannot be seen by any creature" (T. C. R. 6).
     Thus, then, the LORD is the Word and the Word is RD. The Word is of several Degrees of Divine Truth, and the lowest of these is the sense of the Letter Truth, and of the Word. In each and all of the degrees of Divine Truth, the Word is Divine, and is the LORD, for that which proceeds from the LORD is the LORD Himself.
     And from this it follows that all that which proceeds from the LORD as Divine Truth is His Word, and is Himself. Every revelation from the LORD is the Word and the LORD, whether it be in, or above, the Letter of the Word. All that the LORD reveals and all that He dictates is the Word. To take a view less comprehensive than this, as is done by those who speak of the Letter of the Word as alone the Word, is to limit the LORD and is to deny the five higher degrees of Divine Truth which are above the sixth degree, even the sense of the Letter of the Word. That all which the LORD reveals and dictates is the Divine Truth, thus the Word, and thus also the LORD, is thus plainly taught in the Gospel of the LORD'S Second Advent when explaining the words of the text: "Few know what is here meant by the Word, that the LORD is meant is manifest from each thing: but the internal sense teaches that the LORD, as to the Divine Human is meant by the Word, for it is said that the Word was made flesh, and dwelt among us, and we beheld His glory: and because the Divine Human, by the Word is meant every truth which is concerning Him, and from Him, in His kingdom in the Heavens and in His Church in the earths. Thence it is said that in Him was life, and the life was the light of men, and the light appeared in darkness; and because truth, by the Word is meant all Revelation, thus also the Word itself, or the Sacred Scripture" (A. C. 2894). From this how clearly it is seen that all revelation is the Word, that by the Word is meant every truth concerning the LORD and from Him, both in the Heavens and in the Church on earth, and that by the Word, and thus by every truth and by all revelation the LORD'S Human is meant.
     Again, in The New Jerusalem and Its Heavenly Doctrine, it is written "That which the Divine reveals is with us the Word" (H. D. 251).
     And, again, and once more explaining the words of the text, it is written, "What is dictated by JEHOVAH is purely the Divine Truth, and can be no other" (T. C. R. 85).
     In the light of this most plain teaching that the LORD is the Word, that all revelation is the Word, that every truth concerning the LORD and from Him is the Word, and that what He dictated is purely the Divine Truth, in the light of this plain teaching, can the loyal man of the Church of the New Jerusalem for one moment doubt that there is in the world to-day, even in the Writings of the Church, the Word of the LORD other than the Letter of the Word? Every Church has had its own distinctive Revelation from the LORD, and the New Church is no exception to this Divine rule.

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Again, and again, and again do the Writings claim to be a Divine Revelation, to have been dictated from the LORD, and to be the Internal Sense of the Word. Now, either they are this or they are not. If they are this then they are the Word of the LORD, they are the LORD, and they are the LORD'S Human. But, if they are not what they claim, then they are worse than nothing, and cannot be entertained by any mind which loves honesty and truth. There is no middle course between these two positions in the light of the gigantic claims of the Writings. They are either of Heaven and thus all that which they claim, or in their terrible claim not justified the are from hell.
     Listen to but a fraction of the claim they make:
     "That the LORD might be constantly present, He revealed to me the Spiritual Sense of his Word" (T. C. R. 780).
     "Its [the Word's] Internal Sense has been revealed to me by the LORD" (S. S. 4).
     "That the internal sense is such as has been expounded, is evident especially from this consideration, that it has been dictated to me out of Heaven" (A. C. 6597).
     (Remember the teaching quoted above, "What is dictated by JEHOVAH is purely the Divine Truth, and can be no other." T. C. R. 85.)
     "Upon all my books in the Spiritual world was written the LORD'S Advent" (Ecclesiastical History).
     "Those books are to be enumerated which were written by the LORD through me, from the beginning to the present day" (Ecclesiastical History).
     "At this day the interior Word is opened, and Divine Truths still more interior are thence revealed for the use of the New Church" (A. E. 948).
     "It has been given me to perceive distinctly what comes from the LORD and what from the Angels; what has come from the LORD has been written, and what from the Angels has not been written" (A. E. 1183).
     "Without the coming of the LORD into the world no one could have been saved. It is similar at this day; wherefore, unless the LORD comes again into the world, in Divine Truth, which is the WORD, no one can be saved" (T. C. R. 3).
     "This work [Concerning Heaven and Hell] is not my work, but the LORD'S" (S. D. Pt. 3 p. 205).
     This is but a mere fraction of the claims which the Writings make to be a divine Revelation, to be the Spiritual Sense of the Word, and to be dictated by the LORD. Again, be it said, they are this, or they are that which both honesty and justice make impossible of respect.
     Now, being the internal sense of the Word, the Writings are most justly considered the Word, and also the LORD. For it is written in the Arcana Coelestia, "The Internal Sense is the Word Itself" (A. C. 1540).
     Again, "The Internal Sense is the Word of the LORD in the Heavens" (A. C. 1887).
     This latter quotation is found to be in italics in the original, and thus comes to the man of the Church with especial emphasis.
     That, as they are the Internal Sense of the Word, the Writings are also the LORD, is clearly taught in the Arcana Coelestia, as follows: "This sense [the Internal] is the soul of the Word, and is the very Divine Truth from the LORD, thus it is the LORD Himself" (A. C. 9349).
     The objection that while the Writings contain the Spiritual Sense, yet they are not the Spiritual Sense, because they contain other matter than explanations of the Letter of the Word-i. e., that they give Doctrines and Teachings, which are not the Spiritual Sense-this objection falls down before the direct teaching of the Arcana Coelestia, wherein it is written, "The true Doctrine of the Church is also the Internal of the Word" (A. C. 9410). And, again, "It is to be observed that the true doctrine of the Church is what is called the Internal Sense" (A. C. 9025).
     When the loyal mind recognizes that the Writings are that which they claim so fully to be, then the Letter of the Divine Word, enlightened reason, and right experience all unite to support their claim, and they declare of this last Revelation from Heaven that its Author is the LORD and Its very Truth is Divine.
     Thus, the loyal member of the LORD'S New Church rejoices in the belief that in the Writings of the Church man has the Spiritual Sense of the Word, that he has the Word of the LORD on a higher plane than the Letter of the Word, and that in them, and in the Letter, the LORD is present with His Church. But in this his rejoicing does the man of the Church depreciate the Letter of the Word? God forbid. Does he not rather see more clearly and more rationally than before that the Letter is Divine? For the Letter and the Spirit are inseparable. They are each, and both, the Word of the LORD, and thus the LORD; and the LORD is one and indivisible. They are related as are the soul and body of man. For thus is it written, "The Word is as a Divine Man, the literal sense is as it were his Body, and the internal sense is as it were His Soul; hence it is evident that the literal sense lives by the internal sense. It appears as if the literal sense vanishes or dies by the internal sense, but it is the contrary, it does not vanish, still less does it die, but it lives by the internal sense" (A. C. 8933).
     In itself, and apart from the spiritual sense, the Letter of the Word is dead, and it is not holy (A. C. 755 and 10,296), for, in the language of the Writings, "The literal sense lives through the internal sense" (A. C. 8943). The Letter of the Word does not penetrate into Heaven, and the Angels do not understand a single syllable of the Letter of the Word (A. C. 64, 65).
     The Spiritual Sense of the Word is Its soul, its life; as again expressed in the language of the Writings, "In Its [The Word's] Internal is the soul-that is, the life of the Word" (A. C. 1984). This teaching is also confirmed in the Letter of the Word in the LORD'S statement as found in the sixth chapter of John, "It is the spirit that quickeneth, the flesh profiteth nothing. The words that I speak unto you, are spirit, and are life" (ch. vi, 63).
     But, when the statement that the Letter of the Word in Itself and apart from the internal sense is dead, is made, the apparently contradictory teaching that, in the Letter, the Word is in Its fullness and Its power may also be remembered. 'Tis well that these two apparently contradictory statements should be remembered, but all fear of their being opposed to each other is removed by the remembrance of the further teaching of The Doctrine of the New Jerusalem concerning the Sacred Scripture, in which it is written, "The Celestial and Spiritual Senses of the Word are together in Its natural sense" (paragraphs 38 and 37). True, indeed, the Letter of the Divine Word is Divine Truth, and the Word in Its Holiness, Its Fullness, and Its Power, but it is this, not in Itself, not as apart from the higher senses of the Word, but by virtue of the fact that the higher Senses are within it, yea, that the LORD Himself, from His inmosts is within It.

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     In The True Christian Religion is written, "It is from the Spiritual Sense that the Word is Divinely Inspired and Holy in every word" (T. C. R. 200).
     Yea, it is work worthy only of evil spirits to seek to separate the Letter and the Spirit of the Word of the LORD, for separated they become dead, for they are then out of the LORD, and no longer His Word, but united, though they are revealed in different Books, they are living because they are in the LORD, and are the LORD.
     Against any desire or attempt to separate the Spirit of the Word from Its Letter, and to remove from an equal claim to Divine authority the Writings and the Letter of the Word, let the following instruction from the Arcana Celestia and also from The New Jerusalem and Its Heavenly Doctrine come as a solemn warning. Therein it is written, "In the other life those who only allow and acknowledge the literal sense of the Word are represented by a deformed old woman; but those who allow and acknowledge the internal sense, together with the literal sense, are represented by a virgin beautifully clothed" (A. C. 1774; H. D. 260).
     Finally, brethren, be it distinctly understood, that so far as man is individually concerned the Word of the LORD, and the presence and conjunction of the LORD with him is not a matter of any Books as such, nor of anything that is' material. The presence of the LORD with man is spiritual, thus in the affections of the heart and in the thoughts of the mind. Books and all material things are only the vehicles, material and dead in themselves, of the Truth and thus of the LORD.
     The Word is not the Word to man as a book, nor as a Divine Writing.
     The Word is the Word to man so far as he understands It. The LORD is present' with man and is conjoined with him only so far as man understands and lives the Word. This is distinctly taught by the LORD in the Work on the Sacred Scripture, as follows: "The Word is the Word according to the understanding of It by man-i. e., as It is understood. If It is not understood, the Word, indeed, is called the Word, but with man It is not [the Word]. The Word is Truth according to the understanding of It, for it is possible for the Word not to be the truth, for It may be falsified. The Word is spirit and life according to the understanding of It, for the letter without the understanding of It is dead.
     It is evident from this that the LORD is present with man, and at the same time is conjoined to him according to his understanding of the Word, for according to that man has truth and thence faith, thus also love and thence life. But the LORD is present with man through the reading of the Word, and He is conjoined to Him by his understanding of truth from the Word, and according to it" (paragraphs 77 and 78).
     Thus, then, the Word is the Word to man just so far as man understands It, and this being so, how important it is that man should rightly understand It, for in proportion as his understanding of It is full and complete, so far has he completely the presence of the LORD and conjunction with Him.
     Blessed with this knowledge, and blessed with the manifestation of the Word in Its spirit and in Its letter, how greatly should man rejoice in the Revelations which the LORD has made to His Church, and how thoroughly, by patient study, by careful reading, and by diligent reflection should he show that he accepts these Revelations as Divine, and that he accounts them the greatest Treasure which his Father in the Heavens has vouchsafed to him.
     Viewing the Divine Subject of the Word of the LORD in Its true, because Heavenly Light, may we increasingly rise into a fuller and clearer conception of Its ineffable beauty, and by lives which are the faithful ultimation of the Truths of the Word may we in deed as well as word take up the inspired statement, "Thy Word is a lamp unto my feet and a light unto my path," and, thus doing, realize more and more the fullness of the words, "In the beginning was the Word, and the Word was with God, and God was the Word." AMEN.
Faith itself 1892

Faith itself              1892

     Faith itself, in the internal sense, is nothing else than charity.- A. C. 2261.
TEMPTATION OF THE LORD'S INTERNAL MAN 1892

TEMPTATION OF THE LORD'S INTERNAL MAN              1892

     (GENESIS xxxix, 13-23.)

     (13.) THE LORD perceived in His natural that the separation was by ultimate truth being no longer acknowledged.
     (14.) In this state natural truth speaks falses, for it cannot speak other than falses, or things contrary to truth, after ultimate spiritual truth, which as to the outermost face appears, as it were, conjunctive, has been plucked away, and it vehemently exhorts to hear what it has to say against spiritual truth, which truth and good natural not spiritual regard not otherwise than as a servant, and truth natural not spiritual charges truth natural spiritual with rising against it, and with being willing and attempting to be conjoined with it; but truth natural not spiritual speaks falsely, feigning repugnance to that conjunction.
     (15.) Truth natural not spiritual further falsely charges that when truth natural spiritual apperceived the aversion of truth natural not spiritual to that conjunction, it witnessed that it came near, and was willing to be conjoined by ultimate truth, still truth spiritual natural separated itself. These now are the falses which truth natural not spiritual speaks concerning truth natural spiritual, or which the man who is natural not spiritual speaks concerning the man who is natural spiritual.
     (16.) Truth natural not spiritual retained ultimate truth, which truth being taken away, the spiritual man has no longer anything by which he may defend himself against those merely natural, and then injury is done to him; for whatever the spiritual man then speaks, merely natural men say that they do not perceive, and also that it is not so; and if only mention be made of what is internal or spiritual, they either ridicule it or call it mystical; wherefore, then, all conjunction between them is broken, and when this is broken the spiritual man suffers hard things among the merely natural. This ultimate of truth is retained by truth natural not spiritual-that is, by those who are in such truth-in order that it may communicate with natural good not spiritual-that is, that it might persuade that good that it is truth; for good natural not spiritual is easily persuaded that the false is truth, and that the truth is false. At all times truth and good natural not spiritual consider the spiritual as a servant.
     (17.) Truth natural not spiritual, by false speaking, charged spiritual truth and good, which it regards as a mere servant, with rising up against it.
     (18.) When this state arrived truth natural not spiritual apperceived great aversion, and testified that the spiritual man came near; for ultimate truth when it is left or withdrawn is a witness to the natural man against the spiritual, for when the spiritual man explains that truth, then the dissimilitude appears.

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In this case it must needs separate itself, and then has no truth whereby it may defend itself.
     (19.) Natural spiritual good came into a new state after the ultimate of truth was taken away from it, thus after there was no longer any conjunction with truth and good natural not spiritual, in which there was snob a communication of truth natural not spiritual, which is here the false, with good natural not spiritual that the false appeared as truth. Good natural not spiritual is here treated of that it is easily persuaded, insomuch that the false appears to it entirely as truth. Those who are in good natural not spiritual are such as are mild and well disposed from what is hereditary and thence adscititious, thus who do good from nature, but not from religion, such suffer themselves to be persuaded by every one, and easily by the evil, for evil spirits and genii are in their life, or the delight of their life, when they can enter into the lusts of any one, and when they have entered there into, they entice to every evil, for they persuade that the false is truth, and they also confirm, and when they do this good natural not spiritual or those who are in it, come into aversion from spiritual truth.
     (20.) Spiritual good in this state came into temptation in the natural, such as is effected by evil spirits by falses speaking against good, and tarried there until it was vastated.
     (21.) But with the LORD the Divine was in Him while in temptations; for the Divine Itself is JEHOVAH, and He was in Him; for He was conceived of JEHOVAH, on which account He so frequently calls Him His Father. The very Esse of man, and thus his inmost life is from his father, the clothings or exteriors are from the mother; therefore the LORD'S Esse, and thence the inmost of His life, was Divine, because JEHOVAH Himself, and the clothing or exteriors made the human, which He took from the mother by nativity. This human was such that it could be tempted, for it was polluted with evil hereditary from the mother; but whereas the inmost was Divine, it was able by its own proper power to expel that evil which was hereditary from the mother, which was done successively by temptations, and finally by the last which was that of the cross, and then He fully glorified His Human-that is, made it Divine. Hence it may be manifest what is meant by the Divine being within. In His temptations the Divine Love was in the single things; for the Divine Esse Itself is Love understood in the supreme sense, altogether incomprehensible to man; from that, by truth, all things exist and subsist, both those which have life and those which have not life. That Divine Love from the very Esse through the inmost of life in the LORD, in flowed into the single things which He acted from the human taken from the mother, and directed it to ends, to the ultimate end that mankind might be saved. And whereas the LORD from the very Divine in Himself saw His Human as to its quality, namely, that it was in evil from what was hereditary, therefore it is said that JEHOVAH inclined mercy to Him, and thereby in the supreme sense is understood the Divine Love in single things; for Divine Mercy i. nothing else than the Divine Love toward those who are placed in miseries-that is, toward those who are in temptations, for those are in miseries and are principally meant by the miserable in the Word. Since the Divine Love is toward those who are in miseries or temptations, it also comforts and relieves by hope.
     (22) In the state of temptations truth governed, and the false was vastated; for with all who are in temptations there inflows truth from the LORD, which rules and governs the thoughts, and raises them up as often as they fall into doubtings, and also into despairings. This governing truth is that truth, or such truth as they have learned from the Word or from doctrine, and have themselves confirmed with themselves; sometimes I that truth which governs is not presented to view before the understanding, but lies hid in what is obscure, and still governs; for the Divine of the LORD inflows into it and thus keeps the interiors of the mind in it, wherefore when he comes into light he who is in temptations receives consolation and is relieved. It is not that truth itself, but it is the affection of that truth by which the LORD governs those who are in temptations; for the Divine does not inflow except into those things which `are of the affection. Inasmuch as this is the case with the man who is in temptation, therefore no one is admitted into any spiritual temptation until he is in adult age, and has thus imbued some truth whereby he can be governed, otherwise he would sink under temptations and his latter state would be worse than the former. From these things it may appear what is meant by truth governing in a state of temptations. With the LORD this governing was from Himself over all falses; for from His own proper power He governed in a state of temptations-that is, overcame the hells which were in evils and falses, and which continually infused evils and falses into mankind; for He has absolute power of doing and leaving undone.
     (23.) The LORD Himself governed that truth governing in a state of temptations, for that truth was from Him and He had absolute power from the Divine which was in Himself, yea, the Divine Providence was from Himself. Everything which is prosperous which appears in the ultimates of nature is in its origin from the Divine Providence of the LORD; 50 it is with every thing which is said to be of fortune.
Faith from charity 1892

Faith from charity              1892

     Faith from charity is the same as truth.- A. C. 1685.
WEDDING GARMENT 1892

WEDDING GARMENT              1892

     A TALE.

     (Copyrighted.)

     I.

     I DIE.

     As a dyspeptic, I had so often envied the little animal called the sea-cucumber, which is said to possess the wonderful power of providing itself with a new stomach as soon as the old one has worn out; and yet, when it was intimated to me that I might die-that I might shortly put by my whole inert body, so worn and wasted with sickness, as one puts by a cast-off garment, and awake to consciousness in a more perfect and never-dying spiritual body above the realm of matter, I cannot say that I was pleased.
     Not that I seriously doubted the basis of probability leading to the prospect held out to me by the grave, kindly man who had come to sit at my bedside and speak hopeful words; on the contrary, it had always seemed to me that there must be a God, and immortality for his creature, man. To die and never live again was to my mind a condition or destiny inexplicable, monstrous, impossible! The opposite idea had been inscribed, as it were, on my very heart from earliest childhood.

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For years past it had entered very little into my conscious thought, however, neither my friends nor I being what is called religious. Our thoughts were concerned with the world about us, not with eternity. And this was the cause of my pain-I loved the world and would fain not bid it farewell. For, whatever may be said of the people in it, in part or in whole, or of the misfortunes which it is their lot to bear, it is a good, comfortable world where one may find much to enjoy, much to love.
     "You say that you dread to think of being buried and rotting in the ground," spoke the good friend at my bedside, "but you will not rot in the ground. It is your material body only which so decomposes."
     "It's pretty much the same thing, isn't it?" I ask, somewhat listlessly, in a moment of depression. "These hands are to rot, these feet, these limbs, these eyes, this brain; and these make me."
     "They make your corporeal garment which you wear during your sojourn in the lower world. The garment is not the man."
     "Call it a mere garment if you like," I answer," but the fact remains that when you take it away it is difficult to see what is left."
     "The fact that you cannot see what is left with the eyes of your body is nothing of proof. We are compelled to believe in the existence of things which we cannot sec. What is more real than our thoughts? And yet we cannot see them with the eyes of our body."
     "Our thoughts and feelings are certainly as real as anything," I answer, passively.
     "It is true," continued my friend, "that the eyes of our bodies are organs of sight, and we do see through them the things of this world, and we act upon these things by means of material muscles, being furnished with powers adequate to the ponderous objects surrounding us; but reason sees that there must be some interior power, something within this mere instrument of flesh and blood. This something is the soul or spiritual man, and it is this which lives, thinks, acts-is the very man himself.
     "You lose no more in being severed from your natural body than a cocoanut, for instance, loses when it is taken from its rough outer coat or husk. Tear off this husk, and you still have the hard, inclosing envelope, within which is the nut itself with its inner deposit of milk; so, when at death you drop off the material covering given you for use during your stay in the natural world, there still exists your spiritual body as an envelope and resting-place for your conscious mind and your inmost seat of life or soul. All that is really valuable or of use for the higher plane of existence remains. You live, breathe, and move, the same human being that you were before, with only this difference that you are immensely the gainer through the severance of your connection with the frail material body, which is part and parcel of the material world-a mere coarse outer garment, so to speak, worn for a time and cast off when no longer needed."
     All this appealed to my reason; I felt that it must be so, and yet-and yet there was a vague, discomforting misgiving. All this might be true, but still there was the dying. If one only had not to die!
     "The immortality of the soul of man," my earnest friend went on, "is typified in everything of nature. An over-ripe apple indeed falls to the ground and decays, but within its rotting heart there is a seed which, nourished by the soil, springs up into a new tree, and this in turn bears fruit containing new seed, in every one of which exist in potency all the apple trees thus succeeding each other through countless years; so are we presented with an image of immortality and eternity.
     "The same is typified even more directly in some of the lowest forms of the animal kingdom. What is afterward a butterfly is at first a lowly worm, which presently enters the chrysalis state, and at the full time casts off its exuviae, bursts its bonds, and rises into I the upper air a beautiful winged creature, thus finding its heaven. For, while in its first state it was but a miserable worm chained to the ground, it now soars aloft, flits from flower to flower, and comes into all the joys of a higher life. So with man. At first comparatively but a groveling worm, concerned only with the things of the earth earthy, he by death passes through his transition state and enters upon an immeasurably more perfect existence."
     Undoubtedly this was a labored discourse to be addressed to a dying man, but I was clear in mind, and sufficiently strong to listen without exhaustion to a little at a time for several days after it was decided that I could not live. My sister was anxious, as I could see, but the fact that I was more than ordinarily interested was not lost on her, and she made no opposition.
     The minister came frequently, and, beside what is indicated above, and much more, talked to me of the great problem of human life, whence it is and whither it tends. He assured me that the natural universe was only a nursery or training school for man' in his first plane of existence, the tendency being always and only, if things be in order, toward completion and perfection on a higher, super-material plane. Man, in this his first stage, is gifted with the power of looking upward to his Creator; from reason he can comprehend the difference between good and evil, and from liberty he is able to cultivate the one and shun the other, and thus become regenerate-so placing himself in accord with the end or design of his creation. For the great end or object of all creation is a heaven from the human race.
     "Talk to my sister," I said at last, a weariness upon me. "It may help her more than me to hear these things"
     Of a truth I was weary, and the time was past for listening to and meditating upon such ideas as these. The world was fading away. The days and nights began to come and go in uneventful, unmarked succession, like two mistily distinct phases in a dream. But once, in a lucid interval, I saw the doctor bending over me, and heard my sister stifle a sob as he spoke to her in a low tone. "I am dying then," was my thought, "Dying."
     It was not terrible. The influence of a certain bodily serenity that was mine now at last after so much suffering seemed to rise up and flow in gently, I like cooling water, upon my mind. But still there was a feeling of pain as I thought of my sister. I knew how it would be with her. At the first she would believe that her heart was broken, for we tenderly loved each other, and were wont to be much together. I could forecast it all. As the black-robed people gathered about the newly-made, open grave, from a closed carriage not far away would issue a faint sound of suppressed but desolate weeping. Thus would my lovely sister come to see the last rite performed. And as the first spadesful of earth were thrown into the grave with that dull, dreadful sound, her head would be bowed upon her knees and all her attitude tell of one cruelly bruised and beaten with grief.
     There was this pain, but this was all. The consciousness of approaching death brought no excitement, no anguishing alarm.

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For a time this thought only was with me: "If it be the will of the LORD God what can I do?" And then, after some moments of wandering, another thought was dimly outlined in my mind- "What ever may happen justice will be done to me I am sure." This last faded quickly away, but came again and strengthened.
     I knew that the death-bed scene was at hand, that my sister, my aunt, the doctor, the nurse, perhaps the minister-all were there about me. I even heard a whisper now and then. Once there came the sound of a closing door in a distant part of the house, and once the crowing of a cock faint and far away.
     Then, at last, what seemed a black eddying cloud overtook me, and I floated in its darkness with shut eyes. A chill hand descended upon my brain, spreading confusion through all its intricacies. The hour had indeed come. The creeping shadow of death slowly but unfalteringly enveloped every sense until was left no more than a vague consciousness of existence, as one last spark is left in a heap of perishing embers.
     By what power does a single spark hold to life so long? It is a strange, strange thing-this lingering of the divine spark of life in a body growing cold. No- after all, it is not strange. Will not a man who has lived many years in a house halt in the door-way and look backward as he bids it farewell, even though the house be old and going to decay?
     The spark may hold on for a time, but a gust of wind comes anon, rudely stirring the protecting embers, and in a twinkling it is gone. And the man who halts in the door-way does not turn back; he only looks behind him with a smile and a sigh, then walks forward and the door is shut.
     Even so now, all in a moment, the spark went out-the door was shut.

     *     *     *     *          *     *     *     *     *

     II.

     DEATH IS THE GATE OF LIFE.

     COULD it be?-was the door still ajar?-the spark still alive? . . . Is it allowed the dead to dream? Be it a fleeting dream or no, the shadow of death seemed lifting. A faint consciousness of existence flashed dimly across my mind at intervals, and slowly strengthened. The conviction had come that I was again a living creature. Had it been death at all then? Surely this was not death.
     As yet I saw nothing, but there was a feeling of exultation in the growing sense of returning life; I was alive and friends were near-friends who gazed intently in my face. All was well. A long time I remained thus, a long happy time. At last I became aware that I lay stretched upon a soft couch and that there was unwonted vigor in all my limbs. And now a distant singing of sweet young voices seemed to penetrate my ear, and an odor like that from the blossoming of fruit trees in spring to open my nostrils. There was only blankness before my sight, but I knew that I was not alone; I felt unmistakably the presence of-whom? Was this the threshold of eternal life and were these beings at my side angels? I felt that they looked down upon me searchingly and read my soul through my face, and I became afraid, desiring them to leave me.
     And it was done. Presently I felt that they had withdrawn, and was happy in being alone. No, not alone, for I was soon aware of another presence. Other beings were about me, and touched me with friendly hands.
     They, too, gazed into my face, and it seemed to me that something was drawn or rolled gently from over my I eyes, after which I saw light, but my sight was not clear for some time. Who were these new friends come to perform kind offices for me?-these beings whose presence failed to excite the same uneasiness felt when their predecessors were near?
     At last I attempted to open wide my eyes and struggled to rise, and as I did so some striking change took place. What it involved I could not tell, but certainly the chanting of the youthful voices was now faint and far away, and those dear ones whose hands had been upon me touched me now no more, and-hark!-was not that the sound of their footsteps as they drew softly away? And it seemed to me that I heard a voice, a gentle, loving voice-or was it a mere suggestion taking form in my awakening mind?-which said:
     "Enrobe, and come to us without."
     I sat up and looked about me; and knew then that all the strange, sweet harmony was dissipated, and I was alone. What strange experience was this? Here I was in my own room, with all its familiar objects surrounding me. It was morning and time to rise. What had happened yesterday? How was this-had I not been very ill, expecting shortly to die? And now-no weakness, no suffering-all lightness and vigor? Where was my sister, and the others?
     "Enrobe, and come to us without."
     Had not some one roused me with those words just now? Who was "without"? . . . My eyes fell upon a suit of clothing hanging across a chair within arm's length, and rising, I hurriedly dressed myself, profoundly perplexed but not alarmed. Quitting my room, I searched the whole house through, but found `no one, asking myself in wonder where they could all have gone so early, for beside my sister and my aunt, there were three domestics attached to the place. It was our country house where we were spending the summer-we three only, for I was but twenty-five and as yet unmarried.
     As I opened the front door and went out it struck I me that something had disturbed the familiar country landscape. Had the woods and fields changed places? At the gate I turned and looked back, and was then thoroughly startled. It was much like it, but unquestionably this was not our country house. What was this mystery? . . . A feeling of uneasiness seized I me, and my troubled thought went upward in a prayer for help. A moment later I saw a man walking in the lane, and, opening the gate, I hurried toward him.
     At a distance he did not appear to be greatly different from our nearest neighbor, but a closer view made clear that he was an extraordinary person. A man in the prime of life, with handsome, shapely features and a bright golden beard, will excite only passing attention; but this man excited wonder; for, aside from these agreeable characteristics, he had what was ineffable by comparison. I mean that his face gave expression to what may be called the beauty of nobleness to a degree such as one would expect to find nowhere beneath heaven itself.
     "If such a man be not sincere and good, what has this world come to?" was my instant thought.
     He seemed expecting me, and, warmly grasping my hand, asked me how I did. "I am glad to see you," he said smiling and with a certain joyousness of expression which struck me with wonder. "I congratulate you," he added.
     Clearly he mistook me for another person. "You are very kind," I said, "but I have not the honor-I do not know you."

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     "You will know me better later on," he answered serenely, his calm deep eyes never swerving from my face.
     What could this mean? I had been greatly charmed, but this reply made me uneasy.
     "Can you tell me where I am?" I asked, with an abruptness which betrayed my anxiety.
     "I can and will-presently," he answered with deliberation; "but before I do so, let us walk over into this grove and sit down. I have much to say to you."
     I looked into the man's kind eyes, glanced away and then back to them again. Was he mad? It was profoundly saddening to think of-to think that such a perfect human mechanism as this had fallen into wild disorder
     "Like sweet bells jangled, out of tune and harsh."
     What else could explain his extraordinary manner and speech?
     "You are quite wrong," he said, suddenly, looking very intently into my face. "There are no insane here except those who tend downward to hell. In the true light none but the wicked are insane, and only the good are really in their right minds."
     Who was this man! I had not spoken, and yet he knew my thoughts. Was it possible that I kept no more careful watch than this over the expression of my face? Something was wrong, and I must be on my guard. Nevertheless, I felt strongly drawn to trust in this strange person who seemed able to read my thought, and when he again suggested that we enter the grove I walked forward by his side.
     "You seem to know ~ I ventured. "Where did you ever see me before?"
     "I have never seen you before," he replied, "but your name is Oswald Burton, is it not?"
     I did not even answer yes, such was my absorbed surprise, and meanwhile we walked in among the trees. It was a grove of towering oaks, which till now I had not observed. Paved winding walks ran through it, and near the centre was a round, deep pool, the wonderfully clear and translucent waters of which welled up from beneath a submerged rock and flowed forth from the grove in a softly murmuring rill. Near the spring were two garden chairs, and, inviting me to be seated, my strange companion produced a silver cup and dipped up some water.
     "Drink," he said, and I obeyed.
     The moment that I had tasted the contents of the cup my eyes eagerly sought those of my companion. "Do you call this water?" I asked, my face aglow. "It is as powerful as the finest wines. Why is this?"
     "It is because this fountain is in perfect correspondence with the Source of wisdom, of which it is a representative," was the quiet answer. "I rejoice that you perceived its virtue, for that is a sign to me that your ears are not closed to heavenly instruction. This cup of water is an infallible test."
     "You say such strange things," I exclaimed, after a moment, amazed. "Tell me-what does all this mean?"
     "It means that you are now an inhabitant of the spiritual world."
     I started to my feet astounded, anxious, incredulous.
"Oh I how can that be?" I cried.
"You are a spirit," was the calm response. "You have just arrived from the material world-the earth-and you are now in that vast entrance-court of the spiritual world where all come immediately after death and. remain for a greater or lesser length of time, until fully prepared to enter either heaven or hell."
     "It is impossible," I said, more calmly, forgetful of what had been suggested to me during the last days of my illness. "I have always understood that a spirit, if there be such a thing at all, is a thin, vapory, sexless something which floats about in the atmosphere, while I-have I not head, body, hands, and feet? I see, hear, taste, smell, feel-I am a man."
     "You are a man certainly, in the full possession of all your faculties; nevertheless your connection with your material body has been severed and you now live consciously in your spiritual body, which is in all respects the exact counterpart of the other-only it is formed from the substances of the spiritual world, and is, therefore, not material but substantial."
     "But," I insisted, "only half an hour ago I awoke from sleep in the house yonder, and dressed myself just as I have done all my life."
     "And was there nothing unusual connected with the awakening to-day?"
     "Yes, there was. It is true that I seem to have been removed to a strange place in some unaccountable way, and this morning before waking I had a beautiful dream of sweet music and odors, but-"
     "That was just after your resurrection," my companion interrupted. "It was the influence of the angels who were then with you. These angels were obliged to leave you after a time, for they were from the highest or inmost heaven, and you could not bear their presence. Angels from the mediate heavens then came and remained with you until your senses were fully awakened. Preparations were now made for your instruction. You were first led to think that all the surroundings of your earthly home were about you, and this was to give you courage and confidence. It is always so provided in order that the novitiate spirit may not suffer from too great anxiety."
     I sat down in my seat and stared at the speaker in silence. A current of air was flowing through the tops of the oaks, gently shaking the leaves-the sunshine gleamed on the water of the rill, the drone of bees and the singing of birds filled my ear. . . . No, no; it could not be. This was the world.
     I stood up again, and, striking a small stone with my toe, sent it rolling down a slight incline. "Do you mean to tell me that that is not a stone?" I asked.
     "That is a stone, but not one belonging to the material world," was the answer. "It is a part of the eternal substance of the spiritual world, from which the matter of the natural world exists as a mere outbirth or covering."
     I resumed my seat. "It cannot be," I said. "It is impossible."
     An expression of disappointment overspread my companion's face then, as he remained silent for some moments looking me searchingly in the eye.
     "If all that I have said is not enough, the LORD may deign to convince you in another way, young man," said he at last, with what seemed to me something of sadness. "Rise and walk down that path a little way," he continued, indicating the direction by a movement of the hand, "and as you go, try to recall some earthly friend whom you know to be recently deceased. And then, after a while, return to me here."
     Wondering what was to happen, I rose to obey, incredulity, anxiety; awe, no doubt written upon my face. I had scarcely gone a hundred yards when I became aware that a young man had emerged from the trees and was walking along a path which crossed mine a few steps ahead, a young man whom I had known for years, and who had died three or four months before the beginning of my illness.

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We saw each other at the same moment, and with a smile of recognition on his face, he quickened his step. I stopped still, turning cold and sick, as he came up calling my name aloud.
     "What-what, are you doing here?" I gasped.
     "Don't be alarmed," he said, with a very kind smile. "There is nothing cadaverous about me, as you see."
     "Did-did I not see them bury you more than three months ago? Or has the world gone mad?"
     "Yes, you did-that is, you saw them bury my natural body. They did not bury me. . . . I was incredulous, just as you are, when I first came," he continued, after a moment, "but I was soon convinced. Ah, yes, very soon; the logic of the situation compelled it. Our weak, perishable bodies have dropped off, Burton, and we are now in the spiritual world."
     I listened dumbfounded, until at length he said good-bye and turned to move on.
     "Don't go," I implored, grasping his arm, and, as he halted, began eagerly to question him. But he stopped me.
     "Who am I to instruct you when angels of heaven are glad to do so?" he asked. "I must leave you now. Perhaps we shall see each other again. I hope so. . . . Good-bye!"
     I let him go reluctantly, and my intent gaze followed after him until his figure was lost to view among the trees. Oh, it was true! It was too true! I was a spirit. . . . Ashamed and confused, I turned to retrace my steps up the path.
     My companion of the oak grove was now no longer alone, but stood in earnest conversation with two men, both of them of a similarly noble countenance and bearing. They did not appear to perceive my approach, and a short distance away I halted, fearing to interrupt them. As thus I watched them, suddenly a strange bright halo seemed to encompass their `faces Were these, then, the angels of heaven who were to instruct me?-was my agitated thought. It must be so One of them had uttered words of instruction already and how ungratefully I had listened! I felt unworthy to look at them, and my eyes sought the ground.
     For some minutes I remained thus, reflecting upon my situation and listening to the gentle river of air flowing through the trees overhead. When at last I dared look up the two visitors had departed and only he who had first spoken with me remained. He now sat in one of the chairs, his calm, clear gaze resting upon me, waiting patiently
     Tell me who you are," I implored, having approached as near as seemed respectful.
     I am Ariel, a servant of the LORD," was the reply.
     A flash, as it were, of exultation, of supreme joy, swept over his face as he spoke, and it was clear to me at last that he was an angel. This conviction was accompanied by deep humiliation, and I found myself kneeling before him, not knowing what to say. But he stooped quickly and raised me, saying:
     "Bend your knee to the LORD alone. He is your Friend, your Protector. He alone is infinitely good, wise, and all-merciful."
     His face shone with a wonderful tenderness and light as he said this, and I seemed to myself to be relatively in shade or darkness, far removed from him. I felt; troubled-uneasy. I became desirous to turn away and go to myself, but was afraid to do so. He seemed to' read my thoughts, for he rested his beautiful eyes upon me expectantly, encouragingly. So was I led to speak:
     "Oh, good, kind Ariel, let me leave you. . . I am unworthy-I am not fit to be with you, for you are an angel of heaven."
     "You are most free to go," he said, gently. "It is time for us to part. You must go forward now to meet your temptations. It will be the work of good spirits to lead you toward heaven, while the evil will seek to drag you into hell. According to the state of your loves or affections, which have been determined by your life in the world, will you hearken to the one or join yourself with the other. It all depends on your life in the world, for temptations here are intended only for the perfection or the completion of the regeneration of that plane in man which is opened by reformation in the world. If you love the good and true, though you may halt and even go backward a little in temptation, you will gradually tend upward. But if you love evil, you will gradually lose all recollection of what is good and make your final home among the wicked in hell. The LORD and all the heavens yearn to save you, but can not if you have confirmed yourself in the love of evil. . . . Now go forth, and may the LORD be with you. Fare you well!"
     He pressed my hand warmly, then turned and walked away, and I stood looking after him, oppressed by a profound sadness. Presently some sound caused me to glance in the opposite direction, and when my eyes again sought him the angel was lost to view.

     III.

     "WHERE CONGREGATIONS NE'ER BREAK UP."

     THERE are times when one's sins of omission and commission stand out in such bold relief before the mental view, when one's self-interest, self-absorption, self-love, are seen, as it were in light from above, to be so supremely paramount that one is startled, amazed, terrified. It is then that one perhaps reflects that the devils love themselves and the angels love others, and, so reflecting, wonders whether, in spite of a decent, orderly life in the external, one be not a devil within.
     It seemed to me, as I thought it over now, that every act of my past life had been dictated by selfish motives, and I humbly told myself that I probably deserved nothing better than a place in hell. . . . Nevertheless, after a little I prayed that I might in time be led to shun the place of the wicked and seek the presence of the angels, and then the state of humiliation gradually left me. I began to say to myself that though in the world I had rejected my opportunities of becoming a wiser and better man, I might not be wholly to blame. The people to whom I had looked in youth for religious instruction had done little else but talk in meaningless terms about faith, faith, faith, and I could never understand or quite believe in it. So I took hope-trusting that in spite of all this I might in the world have cultivated at least the germ of an unselfish love for the good and the true.
     The thing for one to do, then, was to go forward, inquire the way leading to heaven, and never stray from it-ever setting before me the task of purging my mind and heart of evil. It would take time, for I was surely not ready now; it was clear enough that I was not fit- if IL should ever be-to live in association with such angel-men as Ariel. But who could tell?-there might be others less perfect among whom I could eventually find a place.
     Encouraged by such thoughts, I turned and walked out of the oak grove. The beaten path leading thence had not been followed a great way before I saw a company of some fifteen men and women walking rapidly in a direction at right angles to my own.

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They had already crossed my path and seemed to be in great haste; I therefore ran forward with a shout, being eager to speak with them and make inquiries. As soon as they saw me they one and all halted and awaited my arrival with evident curiosity. I was soon within a few feet of them, and, having bowed and lifted my hat to the ladies, I addressed myself to a lean, grave man of middle age who appeared to be the leading spirit of the party, and who, to judge from his dress and manner, was a clergyman.
     He greeted me cordially and inquired whence I came. In reply I told him that I had just entered the spiritual world and scarcely knew which way to turn; I was very desirous of finding the road which led to heaven, and I should be deeply grateful for any information he might be able to furnish.
     "The road to heaven?" he repeated, cheerfully. "We are on it now, young man, and we shall soon be there."
     "Is it so near?" I asked, doubtfully.
     "We hope and believe that it is," was the response. "We, too-these good friends and I," he continued, "have just arrived from the world. As soon as we awoke to consciousness, we each inquired the way to heaven and were directed to follow this road. As we went forward we encountered each other and gradually formed our little party. And we all confidently expect soon to enter the pearly gates, for we belong to God's elect. How is it with you, young man?"
     From the moment that I stood face to face with these people I was conscious of a certain intuitive dislike for them, and at these words the feeling was intensified. Without other response I asked:
     "Are you so sure?"
     "Most sure. Have we not God's promise? We have stood steadfast in the faith, and the faithful will surely find their reward. We have sanctified our souls to God, and when once sanctified by faith there is no falling from grace. Even though the devil lead us into sin, we are safe.

     "'Just as I am, without one plea,
     But that Thy blood was shed for me.

     *     *     *     *     *     *

     Just as I am,-awaiting not
     To rid my soul of one dark blot,'"

he quoted, with an infatuated rapture. "Faith-faith; that one grand word expresses all. . . . Young man, I perceive that you are without faith."
     "I fear I am," I replied, without humility, for I resented the liberty he had taken in thus passing judgment upon me.
     For answer, he turned to his companions, and, in the loud voice of the exhorter, said:
     "Come, dear brethren and sisters, let us convert one more soul to God. Oh! thoughtless young man, turn to Jesus! 'Turn, sinner, turn.'"
      Responding to this call, they one and all crowded about me, and with the greatest enthusiasm began the singing of a doleful hymn.
      I became very uneasy, mentally and physically; it seemed to me that my breath came with difficulty. There were not enough of them to shut out the air from me, but none the less did I begin to feel oppressed by a sort of physical suffocation. I broke from among them and stood apart.
      "Pray leave me in peace!" I cried
      But still they crowded after me impetuously, singing with redoubled vigor. I turned to run, but halted as a thought struck me.

     "Why waste your time?" I shouted. "You forget that you are delaying your entry into heaven."
     This arrested their attention at once. "He is right," said the clergyman, checking himself. "Let us not delay. Our starry crowns are waiting for us-let us go forward and receive them. . . . However, you may accompany us as far as the gate, young man," he added. "It may be of service to your soul to see us enter the blest abode."
     Then they all turned and hurried onward as before, their faces aglow with eager anticipation. They had caused me great anxiety and I was heartily glad to be free to separate from them, but I felt prompted by strong curiosity to follow them, for a time at least, and l see what became of them. The clergyman addressed I several remarks to me as we thus went forward, but conversation was rendered difficult by reason of the space between us. I dreaded the thought of their closing around me again and kept at a certain distance in order that I might have a fair chance of escape in case of a renewal of the attack. However, I asked and received answer to this question:
     "What do you expect to do after you have entered heaven?"
     "Do? What a question! We'll sing the songs of Zion, to be sure, and live in perfect bliss forever more. You are evidently in sore need of instruction, young man. Have you never heard that heaven is the place where the just are gathered together after death to praise God-the place where 'congregations ne'er break up and Sabbaths never end?'"
     "I wonder what the angel Arid would say of these people," was my thought. "They are certainly not ready for heaven; they are deceiving themselves."
     My reflections were here cut short, for we had now reached the summit of a gentle incline, and there rose before us at no great distance a high white wall of what appeared to be glistening stone, crowned by a handsome turreted gateway. My companions shouted with exultation when they saw that only a green lawn separated them from what they doubted not was the object of their desires, and, as they fell on their knees in thanksgiving, I felt a thrill of excitement and awe. Was it really a gateway leading to the blest abodes, and had I strayed up to it, doubtful, irreverent, unprepared?
     I now saw that a door in the great gate was open and that people were coming from various directions and entering with all possible speed. This eagerness to arrive was contagious. Hardly were my companions on their knees before they were upon their feet again and rushing forward in the confusion of extreme haste. I followed close and saw them crowd in through the entrance, some careless of the rights of others in their hurry and very nearly all forgetful of dignity. Meanwhile I halted without in much perplexity of mind. Observing this, the doorkeeper, a gray-bearded, non-committal sort of an old man, inquired why I hesitated.
     "Why don't you come in?" he asked, politely, seeming surprised at my unusual behavior.
     In still greater perplexity I then walked past him into a vast, low hall, utterly lacking in adornment, which appeared to contain about two thousand people. These were divided into groups, some of which were engaged in singing, some in praying, and some in preaching and listening thereto, the resultant confusion of sound being indescribable. Those who sang cast their eyes upward with what may he termed an expression of extravagant beatitude, while those listening to the preachers seemed to gloat over and drink in every word, apparently heedless of the discordant conflict of sound.

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The preachers themselves and those who offered prayers seemed wrought up almost to the point of frenzy.
     "What can all this mean?" was my thought. "These people are beside themselves." I repeated the question aloud to a man at my side.
     "It means," was the enthusiastic answer, "that we are now in heaven, 'where congregations ne'er break up and Sabbaths never end.'"
     At these words I felt a sinking of the heart and glanced hurriedly over my shoulder toward the door. The rest might remain and keep alive the present excitement to all eternity if they chose, but as for me, I wanted to move on very shortly. It might be heaven to them, but it could never be heaven to me.
     A few minutes later I turned and sought the entrance, and to my great astonishment found myself confronted by a solid wall; the door had apparently vanished. A prey to painful anxiety, I returned to the hall, and finding a seat listened to the mingled sounds of preaching, praying, and singing until it seemed to me that I was fast becoming deafened, stunned, if not mad. A deadly feeling of suffocation seized me, and rising, I staggered along the wall, praying for deliverance from this captivity. Having thus made my way about one-half the distance round the great room, all at once I saw a small door before me and rushed through it.
     I now found myself in a hall almost as large as the first and containing quite as many people. Here there was neither preaching, praying, nor singing, but none the less great confusion of sound. Some were eating and drinking as they stood about refreshment tables whereon was abundance of food. Some were sitting or lying upon benches and dozing, with every appearance of extreme fatigue, but the majority were pacing restlessly back and forth, discussing the situation. The intense religious rapture of the preceding hall gave place here to evident discontent and anxiety.
     After taking some refreshment at one of the tables, I felt more comfortable and looked about me with interest. Seating myself on a bench beside an elderly woman whose face attracted me, though now overshadowed by an expression of extreme dejection, I made bold to inquire the cause of her unhappiness.
     "I am unhappy," she said, in substance, "because I am shut up in this place and am unable to find my way out. I am told that as soon as I have refreshed myself I must return to the other hall and join in the singing and praying, and when I again need refreshment come in here, then go back, and so on forever. This is the life of heaven. I have done as I was told, but the longer I am here the more horrible it all becomes. I have now been here some forty eight, hours, and forty-eight years could scarcely seem longer. My head feels ready to burst at the hare thought of listening to preaching or of I praying or singing. I may be a very wicked woman to have such thoughts, but I feel as if I never wanted to see a preacher again as long as I live."
     Was not this your idea of heavenly happiness when you were in the natural world?" I asked.
     "Yes, it was; but I have found to my cost that there no happiness in it. It is now my idea of extreme misery. . . . If they make me go back in yonder again where those people are carrying on," she continued, after a moment, "I don't know what I may do-I feel as if I should scream and go mad. I shall die if they don't let me out," she concluded, glancing about the room in an apprehensive, shrinking way.
     "They will let us out soon, I think," was my rejoinder. "I have come to the conclusion that the whole thing is a farce permitted in order to show us how vain and foolish are our ideas of heaven."
     A gleam of hope illumined the woman's weary eyes as she listened. "If they would only let me out and set me to doing something," she said, wistfully. "If I could only go about my daily affairs."
     I attempted to say a few cheering words, then passed on. Sometime later, while wandering about the opposite side of the apartment, I became aware of a door in the wall which until now had escaped my notice. Passing through it without delay, I entered a third hall which was also full of people. Here the greatest confusion reigned, the floor being strewn with the refuse of fruit and odds and ends of clothing, the people disheveled and demoralized, rudely jostling each other as they crowded hither and thither. All signs of religious enthusiasm had disappeared, being replaced by noisy and abusive wrangling, particularly at the farther side, where a surging crowd was massed against a large closed door, in evident expectation that it was to be opened. Edging my way in that direction, I presently found myself listening to some very vigorous cursing from those in the scramble who were apprehensive of being crowded away from positions of advantage.
     "My sanctified clergyman acquaintance may say what he pleases, but there is certainly some 'falling from grace' here," was my thought.
     I made efforts to keep aloof, but in spite of them was presently carried into the struggling throng. The press was so great that I began to be apprehensive lest the women should suffer injury, and, in endeavoring to protect one just in front of me, I discovered that she was none other than the unhappy creature with whom I had conversed in the second hall.
     "They will certainly let us out shortly," I said, to encourage her.
     "Perhaps we are punished in. this way for imagining I that we were worthy of heaven," she panted, with a bright look.
     "You will be worthy in time, I think," was my inward reflection, while making some appropriate rejoinder.
     It was probably not so long, but it seemed to me that fully an hour had passed when the great folding door finally parted and rolled back, framing a welcome glimpse of the green, open country without. The crowd poured out in a thick, turbulent stream and scattered almost in a twinkling, some running away as if for dear life. Liberated at last, I threw myself exhausted upon a garden-bench not far away and watched the people as they streamed through the door and hurried away in all directions. It was a strange sight.
     Thus occupied, I became aware after a little while that one of the keepers of the exit door stood near me and was answering questions put to him by a young man of pleasing appearance who evidently had just escaped from the crowd.
     "What is this place? What is it intended for?" was the first question I overheard.
     "It is an imaginary heaven, intended for the instruction of those who suppose that the life of heaven is a life of idleness," was the answer. "Such people flock here (and to other similar places) immediately after their resurrection only to be made sensible that such a heaven is really a hell. After this has been sufficiently impressed on their minds they are let out, and, though they scatter widely, each one is looked after-each one is instructed, told what heaven really is. Some are pleased at what they hear, but many are indignant when told that a life of idleness is impossible in heaven.

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The former unconsciously move away in an easterly direction, but the latter take their course westward."
     "Why eastward and westward?"
     "Because heaven is toward the east and hell toward the west."
     "Which way is east?" I muttered, looking about me. "Cannot one, then, travel to heaven merely by keeping an easterly course?" was the next question.
     "No. The state of one's loves or affections determines one's course. The novitiate spirit who loves the good and the true will travel eastward truly of his own will, being so led of the LORD; but he who loves the evil and the false will insensibly gravitate westward till hell is reached."
     With a mind full of perplexities I rose and descended a gentle slope until I stood on the bank of a small stream. "I shall go back presently and ask that man to tell me what the life of heaven really is-I am too fatigued now," was my thought. Having quenched my thirst and bathed my face and hands, I sat down on rich, soft grass near the water's edge.
     The day was almost done by the time we were set free, and now it was growing dark. I felt glad because I wanted to rest. The odor of the grass and neighboring shrubs, the chirp of a bird, the voice of the stream, all enchained my senses and bade me not return as yet. The moon rose presently, all mellow, big, and splendid, just as I had been wont to see it on summer evenings in the world.* As I sat and watched it, a cool river of air came softly about me, stirring the leaves, and I was conscious more and more of great physical content.
     "Whatever may be the real life of heaven, all this is delightful, and I thank God for it," was my thought.
     After a little while I had entirely forgotten my intention of returning in order to make inquiry and receive instruction, and, falling back upon the grass, soon lost all recollection in sleep.
     * I learned afterward that the sun and moon of the intermediate world of spirits, their rising and setting, were only appearances adapted to the ideas of novitiates-that in the heavens the only heat and light was that constantly radiating from the Source of all things, the Lord.
By faith is understood 1892

By faith is understood              1892

     By faith is understood charity from which is faith- A. C. 1025.
Communicated 1892

Communicated              1892

Responsibility for the views expressed in this Department rests with the writers.
MUSIC FOR THE NEW CHURCH 1892

MUSIC FOR THE NEW CHURCH              1892

     (A speech, by Mr. C. J. Whittington, in response to a toast on this subject.)

     IT is a great pleasure to me to respond to the toast of "Music," and especially of "Music for the New Church;" for although the power of music is almost universally acknowledged, and its delight, the only one of which even a vastate Church has not dared to rob its visionary heaven, it is only in the Doctrines of the New Church that the true use of music is declared and the secret of its power revealed, and only in the New Church will the true delight of music be felt and its highest influence justly appreciated.
     Music is indeed heaven-born. Man did not learn it at first from any science or art, but from hearing and its exquisite sense; thus its origin was not in the natural, but in the spiritual world (A. C. 8337). We are also told that music corresponds to the delights and pleasantnesses of spiritual and celestial affections, and that it produces them with joy (A. E. 1185).
     If, then, the influence of music should still be powerful in the world at this day, and produce a transient state of peace and pleasure with those who are ignorant of and unappreciative of the source of its power, with what thankfulness and delight should it be cultivated I by those who, by the Divine Mercy, Ammo that through this beneficent means the very delights of Heaven may be called forth, and the souls of men refreshed and cheered.
     But we are further told in the Writings that Angels and Spirits, according to their differences with respect to good and truth, distinguish tones and admit only such as are in concord, so that there is an agreement of tones and of instruments with the nature and essence of good and truth (A. C. 420).
     This power of distinction evidently cannot be limited to the general quality of tones, but must be extended in the spiritual world to the minutest particulars of music. But here on earth, at the present time, our power of such discrimination is only of a very general and imperfect character, being apparently limited to a sense of what strikes us as more or less suitable for a particular purpose; but there can be no doubt that as the Church advances and the Divine Truths of the Second Advent are more known, more loved and lived, the perception of suitable or correspondential music will progress in like ratio, and the advancing perfection of the members of the Church in love and faith will render possible-nay, will demand-an advancing perfection of music and a more particular perfection of, and a more ready susceptibility to the delights and pleasantnesses of the spiritual and celestial affections to which the music corresponds. So, I suppose, in music, the old will be rejected, and all things become new, though this will and must be a slow work, just as the progress of the Church will be slow. A beginning, however, may and ought to be made.
There is no other faith 1892

There is no other faith              1892

     There is no other faith, which is faith, except the faith of charity.- A. C. 1025.
NATURE OF THE WORD AND ITS INTERNAL SENSE 1892

NATURE OF THE WORD AND ITS INTERNAL SENSE       D.L.T       1892

     THE question has often been asked, has the New Church revealed in the Spiritual Sense of the Word the same truths as with the angels in the heavens? The sequel will illustrate the truth or fallacy of the proposition.
     That the Church has the same truths as with the angels is an undoubted fact, because the New Church receives the Internal Sense as the LORD'S Advent in His Word. Therefore, if it be the LORD'S Advent, why is it not received as such by the Church as a whole? The reason is evident, the truths therein revealed are not lived. If they were, all would soon agree as to their Origin, Nature, and purpose. For without the life heaven is not given.
     That the LORD is the Word, the Doctrines reveal, viz.: All things in the Natural Sense have respect to the things treated of in the Internal Sense . . and when perceived interiorly is the Lord life in the world, through the regenerated as He is in the heavens. For the heavens consist of all who have lived a regenerated life in the world, and thus are interior men."

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It is thus the doctrines reveal we have the LORD in His Divine Human in the Doctrines as He is in the heavens. And to prove this doctrine we quote in confirmation: "The LORD hath now opened the internal Sense of the Word in which Sense He is everywhere treated of" (A. E. 870). And again, "Man has no illustration unless he approaches the LORD immediately as the Word. . . for when the LORD comes or is present in the Word there is illustration and perception of the truth . . . and every one is illustrated and informed from the Word according to the affection of truth and the degree of the desire thereof" (A. C. 9382). Here it is taught all perceive truth is in accord with their ruling affection, knowledge, and perception, these three being essential to the reception of truth. And we have an illustration of this doctrine in the Christian and infidel worlds. This is the reason the Word is variously received, and why the Churches differ in their respective doctrines because the affections are various and infinite in their forms. It is a doctrine of the Word, "that affection with its perception is according to the knowledge," as no one can ascend above his affections and thoughts, these constituting the man, and such as these are such is the man. "The more interior man's affections and thoughts; are the more he is a man, and every one is taught according to his affections." This is undoubtedly true. And we have a unique illustration of it in the Christian world, where all are taught from the Word in accord with their various affections.
     The affections, we are taught in the Heavenly Doctrines, are fourfold, corresponding to the four Senses of the Word which are the" Celestial, Spiritual, and natural from the Celestial Spiritual, and the merely natural or sensual. The latter is for the worldly man, the next for the ultimate heavens, the spiritual for the second heavens, and the Celestial for the third. . . . The ultimate which is the fourth Sense in order contains in itself three interior Senses, which are for the three heavens" (A. E. 1066). To find what these four Senses are and know their respective relations is the first essential of doctrine, "Because the Word cannot be understood without doctrine." It is doctrine which illustrates the Word in its fullness to the affections and perceptions. For therein all affections are now opened and their life revealed what they will be to Eternity, as there is not an affection in the soul of the race but has its predicate in the Word, through which the quality of its life is known. This is why each affection (each Church) sees in the Word its correspondent life (affection), from whence the various sects have their origin, because all draw their faith from the Word. If all, lived in order, what they gather from the Word, the different affections with their faith would not affect the truth, but would more fully illustrate the goodness and mercy of the LORD in His relations to the creature. And every one is human, so far as he lives the, knowledge (faith) he has, as "knowledge is life and the life of knowledge or faith is to do good." Knowledge without affection is a dead faith because affection with its perception makes the knowledge living (A. E. 506). This is how the Church (man) should receive the Word and its Doctrines, to see it alive and not as "dead men's hones and all uncleaness."
     The LORD says: "A man can take nothing except it be given him from heaven." Because the Word is heaven in ultimates adapted to the moral and intellectual natures of man, through which the LORD reaches all states and thence all affections and leads them to Himself as it is received in innocence and ultimated, whence its Wisdom is revealed. As life is not till it is in ultimates, the ultimates are life in its fruitions. "It is first the blade, then the ear, then the full corn in the ear." This is the order all human life must pass through to reach the Divine in its fruitions as given in the internal Sense of the Word. It is here the LORD is in the fullness of His Humanity as He is in the heavens, as will be presently illustrated. It is through the Word He brings or gives Spiritual life to all states according to reception. It is here He is present with all firm reception of its precepts, and teaches and enlightens them (S. S. 50). There is no other way the soul can have communication with heaven than through the Word and influx from the LORD, who is the life and wisdom of all things it represents. There is not an expression in the Word but embodies the Divine Love and conveys heaven to the recipient according to reception. When man lost the Divine idea of God in his "Cosmos" through the abuse of his freewill, the LORD had to come and reveal Himself to man in the moral and intellectual planes through a "revealed Word," all of which the Doctrines reveal had respect to Love and Wisdom and thence to His Divine Human in the creature. So that through the Word or "Logos" as a mirror of Himself, all could reach and worship Him in Spirit and in Truth, in accord with their ruling affections and perceptions of its Wisdom.
     We shall now prove that the Word in its Spiritual Sense (life) as it exists in the heavens is revealed beyond all doubt for the New Christian Church. We quote: "The Divine truth proceeding from the LORD is what appears before the eyes of the angels as light by reason that the Divine illustrates their understanding, and what illustrates their understanding gives light and shines before their eyes. Such is the Divine Truth in heaven and such is the Word in its Spiritual Sense. In the natural sense there are but few genuine truths, such as are in Heaven, but they are appearances of truth for the natural man cannot receive any other. Still genuine truths lie stored up in these appearances, these being the truths which are contained in the Spiritual Sense. The evils and falses which have devastated the Church are made manifest by Divine Truth or the Word in its Spiritual Sense. . . . The reasons why the Spiritual Sense of the Word is now discovered are several. One is because the Church in the Christian world has falsified all the literal sense of the Word, and this even to the destruction of the Divine Truth in its internal, whereby heaven is closed. Wherefore, in order that heaven may be opened it has pleased the LORD to reveal the Spiritual Sense of the Word in which sense is contained Divine Truth such as it in heaven. For by the Word man has conjunction with the LORD and thence with heaven. Of consequence, when the Word is falsified even to the destruction of genuine Truth thereof, then conjunction perishes and man is separated from heaven. In order, therefore, that man may be conjoined with heaven, Divine Truth such as it is heaven is revealed, and this is confirmed by the Spiritual Sense of the Word in which the Divine Truth is contained. A second reason is that the falsities and evils thence derived which have inundated the Christian Church and devastated it cannot he dissipated except by genuine truth opened in the Word. A third reason is that the New Church which is understood by the New Jerusalem in the Apocalypse is conjoined with heaven by the Divine Truth of the Word, for the Word is conjunction, but conjunction is there effected when man perceives the Word in the manner as the angels perceive it" (A. E. 950).

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     Here it is revealed the LORD opened the Word and gave the Spiritual Sense through His predicate, and not that Swedenborg opened it. For the Word was sealed with Seven Seals, and there was none to open it and break the seals thereof, but the Lion of the tribe of Judah. And that conjunction with the Word and its doctrines is conjunction with the LORD when man perceives the Word as the angels. The reason man does not perceive the Word as the angels is that he is not in its life. If he were, he would perceive it as the angels, and hence would be one with them in what is Divine. For where the life is not, there is no correspondence with the Divine. "Because nothing is known at this day concerning the internal Sense of the Word, which is the Sense in which the angels are, when the Word is read by man" (A. C. 9393). This is definite. If man were willing to receive the truth of the Word in innocence, he would perceive therein in like manner as the angels. And this the Word confirms, viz.: "Unless ye receive the Kingdom of Heaven as a little child, ye can in no wise enter therein." Because the Word in the letter communicates by the Spiritual Sense with heaven (A. E. 888). Again, "Divine truths exterior were revealed to those of the Ancient Church and outermost or ultimate Divine truths to the Hebrew and lastly to the Israelitish, with which Church all Divine Truth perished. For at length there was nothing in the Word that was not adulterated. But after the end of that Church, Divine Truths interior were revealed by the LORD for the Christian Church, and new Divine Truths more interior for the Church to come. These interior truths are contained in the Spiritual Sense of the Word. From these considerations it is evident that there has been a progression of Divine Truth from things inmost to ultimates, and thus from wisdom to mere ignorance. And now is brought a progression thereof from ultimates to interiors, and thus from mere ignorance again to wisdom" (A. E. 948).
     The doctrines here unfolded from the Word are clear and give a true conception of the Word as it is in heaven. Hence it may be perceived that the LORD has given through his own predicate the same truths to his New Church on Earth as in the heavens for all who are willing to receive them as such in their lives, as these truths are only given for those who cannot believe in the doctrines of the Old Church.
     Man while engrossed in the worldly things knows scarcely anything of the nature of the Word and its purpose in life through immersing it in his lusts. But if he lives its precepts, the wisdom it contains will be opened to him when he enters the future life where all states are in their fruitions as seed sown bears its own fruit.     D.L.T.
Faith is no other than charity 1892

Faith is no other than charity              1892

     Faith is no other than charity, and, essentially, is charity itself.- A. C. 1076.
WEDDING ANNIVERSARY 1892

WEDDING ANNIVERSARY       W.A.F       1892

     THE twentieth wedding anniversary of Bishop and Mrs. Pendleton was the occasion of the most delightful social gathering of those who attend the Friday evening doctrinal classes conducted by Bishop Pendleton in Philadelphia.
     The Bishop had prepared himself for the doctrinal class of Friday evening, May 27th, and he and his wife, entirely unconscious of the preparations that had been made, ascended to the hall, when, to their surprise, they were greeted at the door by Mr. Schreck in the name of the worshipers. Mr. Schreck hoped the Bishop would excuse his insubordination in depriving him of his class, but under the circumstances he would take charge of the class himself.
     After conducting the couple to seats provided for them, he read the Memorable Relation in Conjugial Love, n. 316, closing with a few remarks appropriate to the occasion, and praying for the LORD'S blessing upon the couple-in which he was joined by the assembled company.
     Bishop Benade, with a few appropriate words, then presented the husband and wife with a set of cut-glass wine-glasses in the name of the Friday evening class and others, and said: "Looking at these wine-glasses, you may imagine that they are empty, but I can assure you that is a great mistake; they are full to overflowing with the warm sphere of love and affection for you, which streams forth from all those present."
     Mr. Pendleton expressed his thanks for the kindness toward him and his wife, saying that he could not find words to express himself fully.
     Wine was passed around, and several toasts, followed by speeches, were proposed, the principal ones being to the Church and to Conjugial Love.
     Mr. John Pitcairn told how, to prevent Mr. Pendleton from cowing to his class before all had arrived, Mr. R. M. Glenn and he had detained the Bishop in the College building on very urgent business relating to the plans of the school buildings to be erected in Moreland Township. They tried to convince him that this matter was as important as his class, and when he expressed some fear of being late, Mr. Pitcairn assured him that he had provided that the bell should be rung when it was time for him to go to his class.
     Mr. Schreck, on behalf of the girls' school, presented him with a bunch of red and white roses.
     Several dances were enjoyed in the course of the evening.
     The Rev. R. J. Tilson responded to a toast to the New Church and friends in England. He took this opportunity to express the love which our friends there had asked him to carry to us.
     After several other toasts had been drunk, the gathering broke up, all going home feeling that this had been a memorable occasion, and all carrying with them the sphere of love spoken of by Bishop Benade.
     W.A.F.
It is of faith 1892

It is of faith              1892

     It is of faith to understand not only what is true, but what is good, the knowledges of faith involve both, but to be such as faith teaches, is celestial.- A. C. 419.
Bishop McGowan, of India 1892

Bishop McGowan, of India              1892

     Bishop McGowan, of India, is raising a subscription sufficient to cover the traveling expenses of Mr. John Kelly, who is going to India as Colporteur of the New Church, and also enough to maintain him and his wife in his work there.
Morning Light 1892

Morning Light              1892

     Morning Light, for May 28th, contains an extract from a letter from Prof. Scocia, who writes: "The printing of the Liturgy (in Italian) is approaching its termination. It is not a close translation of the English and American ones. I considered it expedient to accommodate it to the genius of the Italian people, and so I have modified it in some portions and amplified it in others, giving more prominence to the exposition of the Heavenly Doctrines, more particularly in the Address in the Burial Service. I have suppressed some things, but, on the other hand, I have added an Appendix of Hymns and Chants, some of which are original, others in use in the Evangelical Churches here, all, however, carefully revised and brought into harmony with the Doctrines of the New Church."

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NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:
     Chicago, Ill., MR. A. E. NELSON, 565 West Superior Street, Chicago, Ill.
     Pittsburgh, Pa., MR. Wm. Rott, Tenth and Carson Streets.
     Allegheny, Pa., Mr. R. W. Means, Jr., 21 Windsor Street.
CANADA:
     Toronto, Ont., MR. B. CARSWELL, 20 Equity Chambers, Toronto, Ontario.
     Waterloo, Mr. Rudolph Roschman.
GREAT BRITAIN:
     London, S. E., REV. R. J. TILSON, 2 Inglis Street, Camberwell.
     Colchester, MR. G. A. MCQUEEN, Roman Reed, Colchester,
     Liverpool, MR. JAS. CALDWELL, 52 County Road, N., Liverpool.
     Glasgow, MR. WM. ROBERTSON, 18 Carmichael Street, Gowan.

     PHILADELPHIA, JULY, 1892=123.



     CONTENTS.

     Editorial Notes, p. 91.- The Letter of the Word, and the Writings, the Word (a Sermon), p. 98.- Temptation of the LORD'S Internal Man (Genesis xxxix, 13-23), p. 101.- The Wedding Garment (a Tale), I-Ill, p. 102.
     Communicated.-Music for the New church, p. 109.- The Nature of the Word and Its internal Sense, p. 109.- A Wedding Anniversary, p. 111.
     News Gleanings, p. 112.-Deaths, p. 112.
     AT HOME.

     Pennsylvania.- THE Philadelphia schools closed on June 15th. On June 13th, a number of the students read essays in the presence of the Faculty and the schools. They treated of a variety of subjects, and were very satisfactory. The exercises were interspersed with songs of praise in Hebrew and English, and by selections by the orchestra. Professor Odhner gave a history of the educational movement in the New Church from the time of the First General Conference in England.
     ON June 14th the graduation exercises were held, to which the public was invited. After appropriate worship, Professor Odhner continued giving an account of his researches in the history of New Church education, sketching on this occasion the schools of the Academy, now closing their fifteenth year. Mr. T. F. Robinson read an essay on "Conscience," and Mr. Alfred Acton delivered a sermon on Matthew vi, 33. The Head-Master of the Boys' School made honorable mention of those boys who had excelled during the past school year, in conduct, and in proficiency in their studies, or in one or the other, emphasizing the honor thus paid to the good on the one hand, and the truth on the other as represented in the Academy colors, red and white, which they all wear as badges. Messrs. Wm. B. Aitken, Sr., and J. F. Van Horn were remembered with copies of the Divine Word in its letter and in the spiritual sense-for their attention to the boys in the matter of manual training. The Vice- Chancellor, who acted in the place of the Chancellor, announced the decision of the Theological Faculty, of presenting the highest diploma yet granted by the Academy, that of Master of Arts. He then conferred upon Mr. Alfred Acton the degree of Bachelor of Arts, and upon Messrs. Schreck, Bostock, and Czerny the degree of Master of Arts. Thank offerings were presented. The exercises were brought to a close with the singing of thean them, "The LORD GOD JESUS CHRIST doth reign," the words of which, based upon the Memorandum concerning the 19th of June, were composed by the Rev. and Mrs. Edward C. Bostock, to a selection from Handel's "Joshua."
     ON June 15th, five young women received the token of their graduation in the form of a gold medallion, suspended from a gold pin by a silk ribbon of the Academy colors. The medallion bears the representation of an eagle brooding over her young in the branches of a tree. The Chancellor was able to conduct the exercises, which were held in the presence of the Faculty, Teachers, Girls' School, and parents of the graduates.
     THE closing school dinner took place on the same day, and was a delightful occasion. Two new songs were introduced and added much to the joy and pleasure of the participants.
     THE Academy celebrated the 19th of June with worship, conducted by Bishop Benade, assisted by Bishop Pendleton and the Rev. Messrs. Schreck and Tilson.
     The propositions of The True Christian Religion have been prepared for use in worship, by Bishop Pendleton and his associates, and were used for the first time, the proposition on the Second Advent being read in unison. The second Psalm followed, the different sections being sung responsively to the Internal Sense.
     The lesson from the Writings in The True Christian Religion, Nos. 787, 788, 791, treated of the New Church as the crown of all the Churches because it worships One Visible God in whom is the Invisible, and included the "Memorandum" concerning the 19th of June. The lesson from the Sacred Scripture was from John xv, 1-10, treating of the parable of the vine. After the anthem, "Arise, O LORD," was sung, the Rev. Robert J. Tilson, of London, England, was ordained into the second degree of the Priesthood by Bishop Benade; a beautiful sky-blue velvet stole was placed upon him as the badge of his office. The anthem, "What shall I Render?" was sung, and the Holy Supper was administered Bishop Benade officiating, assisted by Bishop Pendleton, and Pastors Schreck and Tilson.
After the offerings were presented and received, the eighth Psalm was sung responsively to the Internal Sense, and the services were then closed as usual.
     All the music sung on this occasion was composed by Mr. C. J. Whittington, and added much to the reverent and worshipful sphere.
     THE General Church of the Advent of the LORD met at Pittsburgh, on June 23d, and continued in session until June 26th. The Bishop was unable to be present owing to ill health. The Rev. Edward C. Bostock and the Rev. Richard de Charms also were absent. All the rest of the clergy from Great Britain, Canada, and the United States were present, also laymen from Pittsburgh, Philadelphia, Allentown, Pa., Chicago, Ill.; Middleport, O.; Berlin and Toronto, Canada.
     The first two days were devoted to a consideration of the new order of the General Church. On the third, the maintenance of the Priesthood, more especially of the Bishop's office, was discussed. Interesting verbal reports of the progress of the Church were made by the ministers.
     ON June 27th and 28th the third general meeting of the teachers of the Academy Schools was held. Particular, phases of the large subject of rewards and punishments were ventilated, and it was decided to collect material for a series of English Readers, and for a Hebrew class-book, for use in the Academy schools.
     California.- THE Rev. D. A. Dryden preached in the O'Farrel Street Church, San Francisco, on May 8th, exchanging pulpits with its Pastor, much to the gratification of the congregation.
     THE Rev. W. W. Welch, who has recently accepted the New Church Doctrines, preached for the Los Angeles Society, May 29th, on "The Effects of Bad Theology."
     A RECENT visit of the Rev. John Doughty to Los Gatos, convinced him that the materials exist there for the organization of a New Church Society in the near future.
     The Rev. D. A. Dryden has lectured there with encouraging results.
     THE Rev. John Doughty paid a visit to San Jose, and preached there on the 8th of May.
     Canada.- THE corner-stone of the school-house in course of construction in Waterloo, Ontario, was laid by the Rev. F. E. Waelchli, on Sunday, June 12th. The corner-stone, of hard granite of a gray color, was taken from a field in the condition in which it was found, not being prepared by human hands. A small tent was erected for the repository and the Priest. The ceremony was very impressive.

     ABROAD.

     Great Britain.- THE Rev. W. A. Presland has resigned the pastorate of the Glasgow (Queens Park) Society on account of ill-health.
     THE Rev. James Hyde, formerly a Congregationalist, has accepted the call to the pastorate of the Heywood Society as successor of the Rev. P. Storry.
     West Indies.- According to recent reports Mr. J. Maisonneuve is doing work for the New Church in Trinidad.
     Africa.- THE First African New Church, Durban, Natal, formally opened their new temple, on Sunday, May let. For the past twelve years the members of the New Church have worshiped at the house of Mr. A. S. Cockerell, during which time their number has increased to such an extent that it was found necessary to build a more commodious place for worship. For the erection of this building a fund was formed at the commencement of the meeting at Mr. Cockerell's house, and a few years ago a plot of land was purchased and subsequently, after long waiting, a brick building, cemented without, was built. Mr. Cockerell, who conducted the opening services, will continue to officiate until arrangements can be made for a clergyman to take permanent charge. Mr. Visick read the lessons, which were both from the Word.
end 1892

end              1892



Vol. XII, No. 8. PHILADELPHIA, AUGUST 1892=123. Whole No. 142.


     By the Lord there is regarded with man nothing else but the end.- A. C. 1317.
Title Unspecified 1892

Title Unspecified              1892

     THE pretended compliance with law combined with the actual opposition to its internal truth, that are treated of in the Internal Sense of the history of the sons of Jacob, are repeated by a review to be found in the columns of New Church Light, the periodical which was noticed in the Life for April.
     The sermon on "Rejection of Internal Things," published in the May issue of New Church Life, following the guidance of the explanation of the Arcana Coelestia, shows how the external likeness between the representative forms of the Israelitish Church and those of the Ancient Church caused Shechem, who represents the interior truth from the Ancients, to love Dinah, who represents the affection of the truth signified by the sons of Jacob, the brothers of Dinah. Such a conjunction cannot take place in a legitimate manner. The sermon states:

     "To be a legitimate conjunction, it must be preceded by betrothing, which involves free consent of two homogeneous parties. This could not be in this case, for there was no common ground of charity. The Jews pretended to be greatly incensed against Shechem for lying with their sister, but that this is no crime, when marriage was intended, is well known. Their hatred against him was really on account of his uprightness, and the interior truth which be knew and lived."

     New Church Light sets aside the doctrine herein set forth from the Writings by the following ratiocination:

     "A crime is an act against the law, either Divine or human; such an act as is above called 'no crime' is in direct violation of the laws of betrothing mentioned in C. L. 288, 300, 301, 302, 303, and 105. Unless these laws are observed, various evils follow. For 'within the time of betrothing it is not lawful to be conjoined corporeally' (C. L. 305). But 'if conjugial love is precipitated without order and the modes thereof, it burns up the marrows and is consumed' (C. L. 312). In view of these teachings of the Heavenly Doctrines it is clear that, to teach that such illegitimate conjunction is 'no crime,' will open the door to various evils destructive of conjugial love. The implantation of such teaching in the minds of the young will pervert their ideas of the order in marriage, and thus may lead to the corruption of the interiors of their minds, whereby their conjugial love will become merely external, because emptied of its genuine essence. (See C. L. 312.)"

     By such specious arguments, professedly based upon the Doctrines, New Church Light conceals its attack upon the Doctrines themselves, and places itself under the condemnation concerning those who do not keep prominent in their ideas "the distinction between more and lets chaste, and between more and less unchaste," that "without these distinctions all relation perishes, and with it, perspicacity in matters of judgment, and the understanding is involved in such shades that it knows not how to discriminate fornication from adultery, and still less the mild things of fornication from its grievous ones, and those of adultery in like manner; thus it mixes evils, and from diverse ones make one pottage, and from diverse goods one paste."
     New Church Light follows in the wake of the sons of Jacob who condemned Shechem for his act. Indeed their condemnation extended so far that they maltreated and killed him, which was a "heinous deed." But has the LORD condemned him? Does He teach that Shechem committed a crime? On the contrary, in the Arcana Coelestia the LORD reveals that Shechem cherished conjugial love toward Dinah (A. C. 4434), while, concerning the pretended zeal of Dinah's brothers, it is revealed that "it was not zeal, for zeal can never be given with any one who is in evil, but only with him who is in good, for zeal has good in it" (A. C. 4444).
     In the Divine Word we are shown that conjunction with a virgin that was not betrothed was covered by a law (Exodus xxii, 15, 16; Deuteronomy xxii, 28, 29), a law known to the Ancients and derived from them. "Shechem was willing to fulfill that law," while Jacob's sons "acted not from the law, thus not from good, but contrary to the law, thus from evil" (A. C. 4444).
     The editor of New Church Light has not the excuse of ignorance for his opposition to the Doctrine, for this very passage has been quoted by him with great emphasis, in times past, when he used it to describe the state of the General Convention. Now that the very application of it made in the Doctrines is under consideration, he averts himself from it and practically repudiates it!
     Shechem acted from good because he was willing to fulfill the law concerning this very matter of illegitimate conjunction.
     Yet New Church Light brands his action as a crime, as "an act against the law, either Divine or human," as a "direct violation of the laws of betrothing," and declares that "to teach that such illegitimate conjunction is 'no crime,' will open the door to various evils destructive of conjugial love," etc.
     Nor was this one of the laws that were confined to the Representative of a Church, enacted merely in adaptation to the externalism of' the Israelitish nation. It was a law among the Ancients who were internal men, and the reason for its existence is obvious. This same law, known to the Ancients, and promulgated among the Israelites, has been given by the LORD to the New Church, in these words:
     "Pellicacy is not to be contracted with a virgin or with one who is untouched, because conjugial love with women makes one with their virginity; hence is the chastity, the purity, and the sanctity of that love; wherefore to promise and ascribe it to some man is to give a ticket that she will love him to eternity; wherefore a virgin can bargain it away with no rational consent, excepting with the promise of the conjugial covenant; it is also the crown of her honor; wherefore without the covenant of marriage, to seize upon it, and afterward to dismiss her, is to make a harlot [meretrix] of some virgin, who can become a bride and a chaste wife, or to defraud some man, and either is harmful: therefore he who adjoins to himself a virgin as mistress [pellex], may indeed cohabit with her, and thus initiate her into the friendship of love, but still with the constant intention, if she do not commit whoredom, that she be or become his wife" (C. L. 480 ii).

114



     And as a supplement to this teaching, and as if in direct rebuke of the attack upon it, in New Church Light, it is said in the Spiritual Diary, that, while adulterers "deprive themselves of every delight of marriage, thus of conjugial love," one that adjoins to himself a mistress, either with or without the animus of taking her to wife, but as explained above, "does not" deprive himself of conjugial love (S. D. 6054).
     Yet New Church Light maintains that "to teach that such illegitimate conjunction is 'no crime,' will open the: door to various evils destructive of conjugial love," and that "the implantation of such teaching in the minds of the young will pervert their ideas of the order in marriage, and thus may lead to the corruption of the interior of their minds, whereby their conjugial love will become merely external, because emptied of its genuine essence"!
     It endeavors to find shelter for its condemnation of the Doctrine, under the general laws concerning betrothings (numbers 298 to 305 of the work on Conjugial Love), but it omits any reference to the closing paragraph of the series, which involves the law quoted above and shows the untenableness of the position of the Light. The whole number reads:
     "THAT WITHIN THE TIME OF BETROTHING IT IS NOT LAWFUL TO BE CONJOINED CORPOREALLY; for thus the order, which has been inscribed upon conjugial love, perishes. For there are in human minds three regions, of which the highest is called celestial, the middle spiritual, and the lowest natural; in this lowest one man is born, but into its higher, which is called spiritual, he ascends by a life according to the truths of religion, and into the highest by the marriage of love and wisdom. In the lowest region, which is called natural, reside all the concupiscences of evil and of lasciviousness; but in the higher region, which is called spiritual, there are not any concupiscences of evil and lasciviousness, for man is led into it by the LORD, when he is being reborn; but in the highest region, which is called celestial, conjugial chastity is in its love; into this, man is elevated by the love of uses, and because from marriages are the most excellent uses, by love truly conjugial; from these things in a compend it may be seen that conjugial love is to be elevated from the firstlings of its heat out of the lowest region into the higher region, that it may become chaste, and that thus from the chaste it may be let down through the middle and lowest region into the body; when this is done, this lowest region is purified from its unchaste things by the descending chaste; hence the ultimate of that love also becomes chaste; now if the successive order of this love is precipitated by conjunctions of the body before their time, it follows that man acts from the lowest region, which, from nativity, is unchaste; that thence begins and arises cold for the consort, and neglect with aversion [fastigium] for the consort is known. But still there are given various differences of results from precocious conjunctions, and also from too great hastening of the time of betrothments; but these can with difficulty be produced on account of the great number and varieties" (C. L. 305).
     And again is the merely general and therefore obscure view of New Church Light reproved by the very doctrine which it quotes. Under the proposition (n. 312) that "Conjugial love, precipitated without order and the modes of it, burns out the marrows and comes to an end,"' it is explained that this is done "if the man and the woman precipitate marriage without order, by not looking to the LORD, by not consulting reason, by rejecting betrothments, and obeying the flesh only."
     The interior motive in the precipitancy of marriage, then, is what affects the conjugial; it is the violent usurpation of the flesh and its lusts regardless of any good end, but intent upon the mere gratification of sensual desire. Yet precipitancy in marriage is made allowable under certain circumstances. Indeed it is shown to be preferable even to fornication. For it is written:
     "That by those who are salacious, immoderate and inordinate lust cannot be inhibited, reason sees and experience teaches; in order, therefore, that this immoderate and inordinate thing, with those who labor with excitation [aestro], and on account of many causes cannot precipitate and anticipate marriages, be restrained, and be reduced to something moderate and ordinate, there appears no other refuge, and as it were, asylum, than the addiction of a mistress, who in French is called maitresse" (C. L. 469).
     Not that marriage should be entered into for this end, or, as the Ritual of the Church of England avers, to prevent fornication, but where marriage has been decided upon from spiritual motives, "precipitating and anticipating it" is even better than pellicacy with one whom it is not intended to take to wife, for in the former case the conjugial life is begun, although in external form unchastely.
     "Defloration without the end of marriage is the outrage of a robber" (C. L. 504).
     It is the end that qualifies the act. Where, as in Shechem's case, the end is marriage, and the LORD is looked to, and betrothment is not rejected, but reason informed by Divine revelation is consulted (C. L. 312), precipitancy may disturb the external order, but it does not destroy the conjugial, but on the contrary it may be the means of preserving it, if the end of marriage is fixed in the mind-that is, when the internal and the external act is qualified by it.
     By all means should the man and the woman inform themselves of the orderly progression of courtship to marriage, and observe it. The man should court and propose marriage to the woman, the woman should consult the parents or those who are in the place of parents, and then deliberate with herself before she consents, both should exchange pledges of their love, and have the consent made firm and established by solemn betrothal, by which each is prepared for conjugial love. Thus the mind of one should be conjoined to the mind of the other, so that there may be the marriage of the spirit before that of the body. And they should think chastely about marriage, nor, if they would preserve this chastity, be conjoined corporeally within the time of the betrothment, but wait until the nuptials take place and the marriage is consecrated by a priest after the time of betrothment has been completed. When this can be done it should all be most religiously observed and done.
     But the Doctrines point out that it cannot always be done, but that unchastity may gain the upper hand and disturb or prevent the "chaste thought about marriage." In such a case, lest a greater evil burst forth from the unregenerated natural and corporeal of man causing 'diseases of the body, sicknesses of the mind, not to speak of unknown evils' (C. L. 450), certain remedies are provided:-an infraction of the order in external form is permitted, by which the LORD may lead to and preserve heavenly order internally. Conjunction before marriage is wrong. But there are degrees of wrongdoing, and wrongs are made right in the eyes of the LORD when good has been intended and the wrong could not, without greater injury, be suppressed. In that case, though an evil, is was not a sin, because not opposed to good.

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     "The evil of sin is nothing else but evil contrary to [or against] the neighbor, and evil against the neighbor is also evil against God, which is sin" (T. C. R. 525).
     What else is marriage but the mutual end and purpose of two to become one man before the LORD. " Consent makes marriage and initiates the spirit into conjugial love" (C. L. 299). Betrothal strengthens and confirms the consent. But "consent is the essential of marriage, and all other succeeding ceremonies are its formalities" (C. L. 21).
     There is danger, in marriage as in everything else, of making the formality the essential and thus interfering with truly conjugial states. Conjunction with a woman with the end of an eternal union is marriage. The betrothal and the wedding are formalities. Like other externals of order, they should be most carefully observed and done "for the sake of order in society," but never allowed to usurp the first place. The ceremonials of betrothal and nuptials, necessary as they are, do not of themselves place the seal of legitimacy on conjunctions between man and woman. And be it borne in mind that in this whole subject the spiritual legitimacy is treated of. While on the one hand the illegitimate conjunction before the nuptials, if the end be true marriage, is made legitimate by the subsequent nuptials, so conjunction, even after the nuptials, is illegitimate if the end be not an intimate and eternal union. And that this may be made quite clear, the doctrine concerning the degrees of evil and concerning illegitimate conjunctions, shall be quoted with some fullness.
     "With man there is not given pure good, or good with which evil has not been mixed, nor pure truth, or truth with which the false is not mixed; for the voluntary of man is nothing but evil from which the false continually inflows into his intellectual, for, as is known, man hereditarily derives evil successively accumulated from parents, from this he himself actually produces evil and makes it his own, and yet superadds evil from himself; but evils with man are of various kinds. There are evils with which goods cannot be mixed, and there are evils with which they can be; likewise fakes; unless this were so, no man could ever he regenerated; evils and falses, with which goods and truths cannot be mixed, are those which are contrary to love to God, and to love toward the neighbor, as are hatreds, revenges, cruelties, and hence contempt of others compared with one's self'; then also persuasions of the false thence; but evils and falses with which goods and truths can be mixed are those which are not contrary to love to God and to love toward the neighbor" (A. C. 3993). Then follow examples which should be read in this connection, as they illustrate the subject.
     The existence of evils, such as described, renders necessary illegitimate conjunctions. When the evils exist on the corporeal plane they render them necessary there. Hence, the law as recorded in the Letter of the Word reads: "When a man shall persuade a virgin who has not been betrothed, and shall lie with her, endowing he shall endow her to himself for wife. If refusing her father refuse to give her to him, he shall weigh silver according to the dowry of virgins" (Exodus xxii, 16, 16).
     In the explanation of this law it is written:
     "The laws of order in Heaven are all from the Divine Truth and Good which proceed from the LORD, hence are all the laws of the good of love and of the truth of faith; the conjunction of good and truth in heaven is called the heavenly marriage; and this is represented in marriages in the earth, and also is signified by marriages in the Word; hence it appears what illegitimate conjunctions involve, and also what whoredoms and adulteries. In these two verses illegitimate conjunction is treated of, which then either becomes legitimate, or is dissolved; the illegitimate conjunction which then becomes legitimate is treated of in this verse: and the illegitimate conjunction, which is afterward dissolved, is treated of in the following verse. That is an illegitimate conjunction, which is effected not from any conjugial affection, but from some other affection, as, from the affection of beauty, from the affection of gain, from the affection of the dignity of the person, and also which is effected from lasciviousness. These conjunctions are illegitimate in the beginning, because it is externals which conjoin, and not at the same time, internals, but still from them, as means, a legitimate conjunction can be effected afterward, which is done when the animi are conjoined; and also there can afterward be effected from them no conjunction, which is done when the animi are disjoined; that it is so is generally known in the world. Legitimate conjunction, which is of the animi, is effected when both are in similar good and truth, for good and truth make the life of man, moral and civil good and truth the life of the external man, and spiritual good and truth the life of the internal man; it is to be known that the life of man is from nowhere else than from good and truth, for all that is called good which man loves, and truth, all that which man believes; or, what is the same, all that is called good which man wills, and truth all that which man understands; hence it appears that the legitimate conjunction is effected where one of the consorts is in truth, and the other in the correspondent good; for thus, in both of them, the heavenly marriage is represented, which is of good and truth: it is thence, conjugial love descends from that marriage. From these things as premises, it may he known, how the conjunctions are circumstanced, which are treated of in this I and in the following verse. Betrothals before marriages had been received into use from ancient times, and they represented the first conjunction, which is that of the Internal man without the External, then the marriages themselves represented the second conjunction, which is of the Internal man with the External; for when man is being regenerated by the goods and truths of faith, the Internal man is first regenerated, and afterward the External, because the latter [is regenerated] from the former" (A. C. 9182).
     Even the regenerated man, then, does evil. He cannot but do so, because regeneration is a gradual coming out of evil into good.
     Wrong-doing is going on continually in man, however moral and excellent his outward conduct may appear in the eyes of the world. By no other means than by illegitimate conjunction can man be regenerated and saved. The Divine Word in its letter is full of records of illegitimate conjunctions, and these in the Internal Sense represent the illegitimate conjunctions that take place in the spirit of every regenerating man. They are not good in themselves, but is not good the end which the man purposes, intends, and has as his end? Of the laws of order, as to goods, according to which all and single things are ruled by the LORD, "many also are from Leave, and some also from Permission." It is when man separates himself from Good that "be casts himself into the laws of order which are of truth separated from Good, which are such that they damn, for every Truth damns man and casts him down into hell, but the LORD from Good-that is, from Mercy-saves and raises up into heaven" (A. C. 2447).
     Illegitimate conjunction, when there is good in it, does not hurt him who is afterward regenerated by the LORD.

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     "Illegitimate conjunction, in the spiritual sense, is the conjunction of truth with an affection from the delight of gain or from the delight of honor, in which kind of affection they are who learn the truths of the Church on account of those delights." Is not this wrong? To acquire truths for the sake of self? Is it not something to be avoided and shunned? Yet the Doctrines teach in continuation: "But this conjunction does not hurt those who are afterward regenerated by the LORD, since with these those affections remain, but subordinated under the affection of truth for the sake of the good of use and of life, and serve; for they are in the last place, although they were first seen to be in the first place; for when man is being regenerated the order of his life is inverted; in this manner, from an illegitimate conjunction, a legitimate conjunction is effected. That this can be done is because the truths, which are of faith, enter through the hearing, thus through the external man, and the external man is not wise except as to those, things which are of the world, and which are of self, which are delights from gains and honors; but when the Internal man through regeneration has been opened, then through it good inflows from the LORD, which adopts and conjoins to itself the truths of faith which have entered through the external; and according to conjunction the order is inverted-that is, that is put in the last place which was in the first; then the LORD attracts to Himself all the things which are of the life with man, so that they look upwards; then man looks upon the things which are of the LORD and of heaven as, ends, and the LORD Himself as The End for the sake of which are all things, and the former things, which are the delights of gain and of honors, as means to that end. It is known that means have life from nothing else than' from the end, and without an end they have none; thus the delights of gain and of honors, when they have been made the means, have life from the life out of heaven-that is, through heaven from the LORD, for, the end for the sake of which, is the LORD. When man is in such order of life, then gains and honors are blessings to him; but if in inverted order, then gains and honors are curses to him; that all things are blessings when man is in the order of heaven, the LORD teaches in Matthew: 'Seek ye first the Kingdom of the heavens and its Justice; and all things shall be added unto you' (vi, 33)" (A. C. 9184).
     Let every one make the application of this teaching to marriage, and its early disorderly states, and he will not err, but his mind will be raised to a contemplation of the LORD'S Infinite Mercy, and by so much he will: be removed from a merely natural contemplation of his duties, but will be strengthened by the LORD to over come his evils internally, and progressively through the internal order, thus established, the LORD will establish order also in his external man.
     He will then see more clearly the evils which are against good-opposed to it-and those evils which are not opposed to good, and he will come nearer to the intelligence and perception of the spiritual angels, who perceive the innumerable varieties of the Divine Providence, "whether they he from the Will of the LORD,' whether from Leave, and whether from Permission, which are very distinct, one from the other" (A. C. 1384).
     Evils which are evils in intention are sins. They are permitted to come forth in man's spirit and its his acts. They are of permission. Some of these even are from the laws of order as to good. Evils which are not against good and opposed to it are of leave. Many of these are from the laws of order as to good. (A. C. 2447.) Adultery, defloration, the lust of varieties and similar evils are opposed to conjugial love and are "evils of sin" (C. L. 482), but fornication, although called an evil, is not an evil of sin, excepting with him who makes it a cloak for mere lust. Fornication is light, and is of the LORD'S "leave" to the extent in which it looks to conjugial love and prefers this, but the lust of fornicating is grievous, to the extent in which it looks to adultery-that is, when adulteries are not believed to be sins, and marriages are thought of as being like adulteries, with the only difference of what is allowed and what is not allowed. The lust of fornicating is more grievous as it verges toward the lust of varieties and to the lust of defloration.
     There are degrees of evil, and these need to be carefully borne in mind.
     "There are degrees of the qualities of evil, as there are degrees of the qualities of good; wherefore each evil is lighter or more grevious, as each good is better and best. It is similar with fornication, which, because it is lust and of the natural man not yet purified, is evil; but because every man can be purified, therefore to the extent in which he accedes to the purified state, to that extent that evil becomes a lighter evil, for to that extent it is washed off; thus to the extent in which fornication accedes to conjugial love, which is the purified state of the love of the sex; that the evil of fornication is more grevious to the extent in which it accedes to the love of adultery, will be seen in the following article. That fornication is light to the extent in which it looks to conjugial love is because then from the unchaste state in which he is he looks to the chaste state; and to the extent in which he prefers this, to that extent he is also in it as to the understanding, and to the extent in which he not only prefers, but also preloves it, to that extent he is in it also as to the will, thus as to the internal man; and then fornication, if he nevertheless continues in it, is to him a necessity, the causes of which have been explored by him. There are two reasons which effect that fornication with those who prefer and prelove the conjugial state, is light. The first is that the conjugial life is their purpose, intention, or end; the second is that with themselves they separate evil from good. As to the first, that conjugial life is their purpose, intention or end, it is because man is such a man as he is in his purpose, intention or end, and he also is such before the LORD and before the angels, yea he is also regarded as such before wise men in the world; for the intention is the soul of all actions, and makes in the world inculpations and exculpations, and after death imputations. As to the second, that they who prefer conjugial love to the lust of fornication, separate evil from good, thus the unchaste from the chaste; and they who separate those two in perception and intention before they are in good or in the chaste, are also separated and purified from the evil of that lust when they come into the conjugial state. That it is not so with those who in fornication look to adultery will be seen in the following article" (C. L. 452).
     So while fornication is an evil, it is light to the extent in which the one who practices it looks to conjugial love, because conjugial life is his purpose, intention, or end, and because he separates, with himself, evil from good, for man is such as he is in his purpose, intention, or end, and is such not only before the LORD and before the angels, but also is regarded as such before the wise in the world. Also, be it well observed, that they who prefer conjugial love to lust, separate evil from good, thus the unchaste from the chaste, and they who do this in perception and intention, before they are in good or the chaste, are also separated and purified from the evil of that lust, when they come into the conjugial state.

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     Considerable space has been given to this subject because of its great importance. It involves so many doctrines, and has so profound an extension into them, that it cannot be exhausted. What has been said may lead to a contemplation and further study of the Doctrines of the Divine Providence, of regeneration, of conjugial love, and others. If it will do this, and if it will awaken a clearer view of the LORD'S Mercy in elevating man, without injury, out of his unchaste and natural state into states that are chaste and spiritual-if it will cause man to make a deeper introspection into his own defiled and filthy nature-if it will make his judgment keener to distinguish between lesser and greater evils, and lower and higher goods-if it will determine him to strive for the chaste conjugial love in a happy and eternal union with one, a union of souls and minds-the article will have accomplished its aim.
Man's thoughts and deeds are 1892

Man's thoughts and deeds are              1892

     Howsoever man's thoughts and deeds are, which are varied in innumerable manners, if only the end be good, they are all good.- A. C. 1317.
UNAIDED CONFLICT OF THE LORD 1892

UNAIDED CONFLICT OF THE LORD              1892

     And it came to pass on a certain day, and he came into the house to do his work, and no man from the men of the house was there in the house.
     And she laid hold of him in his garment, saying, Lie with me, and he left his garment in her hand, and fled, and went forth out of doors.-Genesis xxxix, 11,12.

     THE words of the text signify and describe a fifth state in the LORD'S work of conjunction with spiritual good in the natural, in which work He was without any aid. In this state truth natural not spiritual applied itself to the ultimate of spiritual truth, for the sake of conjunction with it, but He withdrew that ultimate truth, thus He had no truth by which He might defend Himself.
     Who among men, if he judge from appearances, can see that this story, of a Hebrew lad, sold by his envious brothers into bondage to a nation which despised the nation from which he sprung, who was first a slave, then a prisoner charged with a felonious offense, and afterward raised to the highest honor in the government of the state, who can see that it contains within it the wonderful story of the Glorification of the LORD by His own power? Who, even the wisest among men, has been able to ace from his own understanding even when he regards the narrative as holy, anything more than: the apparently especial care of an individual by the Divine Providence, for the sake of saving the natural life of the men of two nations? But can a story of merely natural salvation be holy and Divine? This narrative, as was told you last Sunday, is always interesting to all ages and all grades of intelligence. This is because something of the holiness contained within it transpires, and effects with delight and interest the mind of the hearer: yet, how few! how very few! have any the least idea of this holiness; nevertheless this history holds concealed in its bosom the truths upon which rest all the heavens, yea, all things natural and spiritual in the universe. For the letter of the Word is the containant and support of the Spiritual Sense, which is the very Divine Truth itself proceeding from the Sun of Heaven, yea, which is the LORD Himself going forth, creating, sustaining, and finally manifesting Himself to His creatures. The LORD cannot be separated from Himself, therefore when He proceeds in His Divine Truth He goes forth in the Whole Divine Truth, which is not separated from the Divine Good which is of the Divine Love, the Essence of which is to love others outside of Itself, to desire to be one with them and to make them happy from itself. This story of Joseph, then, is the LORD, in His tender mercy, teaching us by His Divine Human how He made His Human Divine, and how He fought against the hells and overcame them, that He might redeem and save us. In His combat against the Hells which was also His work of conjunction of the celestial of the spiritual from the rational with spiritual good in the natural, He was without any aid. And no man of the men of the house were there in the house. The LORD made His Human Divine from His own power, thus without any aid, for He was conceived of JEHOVAH, and the Divine was therefore in Him and was His, wherefore when He came into the world and made His Human Divine in Himself, He did it from His Divine or from Himself. The LORD'S External Man, or Human Essence, was conjoined to the Divine Essence by degrees according to the multiplication and fructification of cognitions. No one, as a man, can ever be conjoined to JEHOVAH or the LORD except by cognitions, for by cognitions man becomes man; so also the LORD, because He was born as another man, and instructed as another man; but into His cognitions, as receptacles, were continually insinuated celestial things, so that the cognitions were continually made recipient vessels of celestial things, and these vessels themselves became celestial. Thus He continually advanced to the celestial things of infancy; for the celestial things which are of love are insinuated from first infancy even to childhood, yea, to adolescence, as man is then, and afterward, imbued with knowledges and cognitions. If a man is such that he may be regenerated, those knowledges and cognitions are infilled with the celestial things which are of love and charity, thus they are implanted in the celestial things with which the man had been gifted from infancy to childhood and adolescence, and thus his external man is conjoined with his internal man.
     Let us take an example. In infancy man loves his father and mother and those who care for him, and this love is insinuated into him by celestial angels without anything of knowledge, but these affections are stored up within him as remains, and when in after life he gains from instruction the knowledge of the LORD and the Church, if he be well disposed, the affections for father and mother which are stored up in him are insinuated into these knowledges of the LORD and the Church, acquired by an external way, and become love of the LORD and the Church in place of love of father and mother, thus his external man is conjoined with his internal. The implantation is in the following order:
     They are first implanted in the celestial things with which he was gifted in his adolescence, then in those with which he was gifted in childhood, and lastly in those with which he was gifted in infancy, and he is then an infant, such as those of whom the LORD says, that "of such is the Kingdom of God." This implantation with the regenerating man, which is also an image of the Glorification of the LORD, is effected by the LORD alone; wherefore, nothing celestial exists with man nor can exist, which is not from the LORD, and which is not the LORD'S. But the LORD in the work of glorification by His own power conjoined His External Man with His Internal, and infilled His cognitions with things celestial and implanted them in things celestial, all according to Divine order, first in the celestial things of childhood, then in the celestial things of the age between infancy and childhood, and lastly in the celestial things of His Own infancy.

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Thus He became, at the same time, as to His Human Essence, Innocence itself, and Love itself, from Whom is all innocence and all love, both in the heavens and in the earth. This is the work which is here referred to where in the Letter it says: "He came into the house to do his work." That He accomplished all this from Himself alone, and therefore without any aid is signified by, "And no man of the men of the house was there in the house."
     Probably hundreds of passages might be deduced from the Word in its letter, which signify that the glorification of the LORD'S Human, the redemption of man, and the subjugation of the Hells was a purely Divine work and from the LORD alone; such as the following:
     "Who is this that cometh from Edom, sprinkled as to His garments from Bozrah; He is honorable in His garment, walking in the multitude of His strength. I have trodden the wine press alone, and of the people there was not a man with me. I looked about, but there was no one assisting, and I wondered, but there was no one supporting, therefore My Own Arm brought salvation to Me" (Isa. lxiii, 1, 3, 5). Also the following:
     "He saw that there was not a man and as it were was amazed that there was no one interceding, therefore His Own arm brought salvation to Him and His justice stirred Him up, wherefore He put on justice as a breast-plate, and a helmet of salvation upon His head" (Isa. lix, 16).
     It is said of Joseph that " He came into the house to do His work," which signifies that the LORD performed uses in the natural, for a house in the Internal Sense is the natural mind, for the natural mind, as also the rational mind, is like a house, the husband therein is good, the wife is truth, the daughters and sons are affections of good and truth, also the goods and truths which are from them as parents; the maids and servants are the pleasures and scientifics, which minister and confirm. The LORD performed uses in this natural mind in the capacity of a major domo or head servant, but the truths and scientifics of the natural mind did not aid Him in the process of glorification, for He did all things from His own power.
     So in the regeneration of man the goods and truths of the natural mind can never of themselves conduce to regeneration, but if "Joseph be there in the house to do his work," that is if the acknowledgment of the LORD be there among the truths and scientifics of the natural mind, ordering, arranging, and directing then, the LORD alone will regenerate the man, "And there will be no man of the house there in the house."
     In the series under our consideration in the calendar readings at present, that particular of the glorification of the LORD and of the regeneration of man is treated of, in which the ultimate of spiritual troth is tempted by truth natural, not spiritual, "And she laid hold of him in his garment, saying, Lie with me." This signifies that truth natural, not spiritual, applied itself to the ultimate of spiritual truth for the sake of being conjoined with it. But the Lord was always victorious in every combat. "And he left his garment in her hand," signifies that He was averse to that conjunction, and on that account left ultimate truth, or suffered it to be withdrawn. But let this be illustrated by examples:
     It is a truth natural, not spiritual, within the Church that good ought to be done to the poor, to widows, and to orphans, and that doing good to them is the charity which is commanded in the Word; but truth not spiritual-that is, those who are in truth natural, not spiritual-understand by poor, widows, and orphans those who are so named, but truth natural spiritual-that is, those who are in that truth, confirm this indeed, but they hold that the poor, widows, and orphans are meant in the last place; for they say in their heart that not all are poor who call themselves poor, also that among the poor are those who lead the very worst lives; and also those who fear neither God nor man, and who rush into every crime except so far as fear detains them. Besides, he who is in truth natural spiritual knows that by the poor in the Word are meant those who are spiritually such, namely, those who know, and in heart confess, that they have from themselves nothing of good and truth, but that all things are given to them gratis. In respect to widows and orphans the signification is similar, with a difference according to state. From this example it is evident that to do good to the poor, widows, and orphans who are so named, is an ultimate of truth to those who are in truth natural spiritual, and that this truth is like a garment which invests interior things. It is also evident that this ultimate of truth concurs with the truth with those who are in truth natural not spiritual, but still there is not conjunction but affinity
     Take, as an example, that one ought to do good to the neighbor: They who are in truth natural spiritual held every one as the neighbor, but still all in a dissimilar respect and degree; and they say in their heart that those who are in good are the neighbor to whom, before others, good is to be done; but those who are in evil, they say, are also the neighbor, but that good is done to them when they are punished according to the laws, because by punishments they are amended, and also thus care is taken lest evil be done to the good by them and by their example. They who are in truth natural not spiritual within the Church also call every one the neighbor, but they do not admit of degrees and respects of the neighbor, wherefore, if they are in natural good they do good to every one, without distinction, who moves them to pity, and oftener to the evil than to the good, for the evil from malice know how to move to pity. From this example also it is evident that in this ultimate truth they who are in truth natural not spiritual, and they who are in truth natural spiritual agree, but still that there is therein no conjunction, but only affinity.
     These examples make it very clear what the difference between truth natural spiritual and truth natural not spiritual is, but it is not so clear from the examples what is meant by truth natural not spiritual applying itself to the ultimate of natural truth for the sake of conjunction. The Internal Sense treats especially of the Glorification of the LORD'S Human, but since the LORD glorified His Human according to the order in which He also regenerates man, the Internal Sense treats also of the regeneration of man. This we have also seen from the examples thus far given from Divine Revelation.
     Man must perform uses in the natural according to doctrine from the Word. Shall he perform them according to the precepts of the Literal Sense, or according to the teachings of the Internal Sense? The answer is, according to both the precepts of the Letter and the teachings of the spirit. He must obey the command "Thou shalt not" of the Letter, and he must learn to do from affection the things taught in doctrine drawn from the Sense of the Letter and confirmed thereby. If he content himself that the Sense of the Letter is sufficient, and that he is leading a good life if he obey the literal commands, as concerning the poor, widows, and orphans without discrimination as to quality, although the teaching of the Internal Sense is within his reach, then with him truth natural not spiritual lays hold of his spiritual man by the garment-that is, by the ultimate of spiritual truth; but if he would escape an illegitimate conjunction within himself of truth natural not spiritual with truth natural spiritual, he must relinquish his garment and flee forth abroad.

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In this state he will have no truth with which he may defend himself and he will suffer hard things at the hands of truth natural not spiritual-that is, from the power of that plane in himself, or of those who are in such truth. So Joseph "fled and went forth abroad," or "out of doors," and was taken and cast into prison. This is a state of despair when the natural is reduced to greater humility, and a state from which a man may escape by the help of the LORD alone. But the LORD escaped from His own power. The spiritual man of the Church must in such case relinquish his natural knowledges and cognitions, and suffer them to be withdrawn, though it leave him apparently helpless, though the grip of natural science be upon his garments, and her seductive whispers in his ear, he must flee, even if he must leave his garment and go forth naked. For instance, his natural man sees that a man grows old, or succumbs to disease, and dies; but he has truth from instruction in his natural mind that death is an entrance into life into the other world. The merely scientific says to him, The man dies, decays, and is turned to dust; how then can he live in another world? Have you any experience that he does? Come, eat, drink, and be merry, for to-morrow we die. The spiritual man must answer, I have no sensual proof that man lives after death, but I am taught that he does, and in my rational mind I believe it. This is the correct answer for him to make, but will he be able to convince truth natural not spiritual that to die and to be buried is to be resuscitated and to live forever? Nay, verily, he must relinquish this ultimate of spiritual truth, and flee forth abroad without defense from himself, but trusting in the LORD and looking to Him for help in his time of need.
     When the ultimate of spiritual truth is withdrawn, the natural man and the spiritual man do not all agree. Then the spiritual man, as stripped of his garment, has not anything by which he may defend himself against the natural man; for the merely natural man does not acknowledge interior things, wherefore, when exteriors are taken away or abstracted, then they are immediately dissociated; and, further, the natural man calls all things falses by which the spiritual man confirms ultimate truth, for he cannot see whether that which confirms is so or not. From natural light to see those things which are of spiritual light is impossible; this is contrary to order, but it is according to order that from spiritual light those things should be seen which are of natural light. This can never be proven to the merely natural man-that is, the vestment or garment of natural truth must be left, and the spiritual man must flee forth out of doors." In conclusion: The LORD in a fifth state of the series described in the Internal Sense of the thirty-ninth chapter of Genesis ("And it was as on a certain day,") while He was in the work of conjunction with spiritual good in the natural "and He came into the house to do his work") was without any aid ("and no man of the men of the house was there in the house"); in this state truth not spiritual applied itself to the ultimate of spiritual truth ("and she lay hold of him by his garment"), for the sake of conjunction ("saying, Lie with me"), but He left that ultimate of truth or suffered it to be withdrawn ("and he left his garment in her hand") when He no longer had ultimate truth by which He might defend Himself. ("And he fled and went forth out of doors"), and then, as "He wondered that there was no one interceding, therefore His Own Arm brought salvation to Him." AMEN.
Man's thoughts and deeds are 1892

Man's thoughts and deeds are              1892

     Howsoever man's thoughts and deeds are, which are varied in innumerable manners, . . . if the end be evil, they are all evil.- A. C. 1317.
REDUCTION OF SENSUALS INTO CORRESPONDENCE 1892

REDUCTION OF SENSUALS INTO CORRESPONDENCE              1892

     (GENESIS XL, 1-15).

     THE Internal Sense in this chapter continues concerning a state of temptations, whereby corporeal things might be reduced into correspondence. Corporeal things properly so called are things sensual, which are of a twofold kind, some being subject to the intellectual part, and some to the voluntary part. The former things were retained, but the latter were rejected.
     (1.) A new state in the LORD'S temptations as to the Internal Man, is now to be described as following the things of the preceding chapter. In this state there was an inverted order of external sensuals, namely, those which are subject to the intellectual part, and those which are subject to the voluntary part so that they did not concord nor correspond with interior sensuals. It is known that the external senses, or those of the body, are five, namely, sight, hearing, smelling, taste, and touch, and also that these constitute all the vital of the body, for without these senses the body does not at all live, wherefore also when it is deprived of them it dies and becomes a carcass; the very corporeal of man therefore is nothing but a receptacle of sensations, consequently of the life from them. The sensitive is the principal, and the corporeal is the instrumental; the instrumental without its principal to which it is adapted, cannot even be called the corporeal such as a man carries about with him during his life in the world, but the instrumental together with the principal, when they act in unity; this therefore is the corporeal. All the external sensuals of man refer themselves to his internal sensuals, for they are given to man and placed in his body, that they may serve the internal man while it is in the world, and be subject to its sensuals; wherefore when man's external sensuals begin to rule over his internal sensuals, it is all over with man; for then the internal sensuals are considered no otherwise than as servants, to serve for confirming those things which the external sensuals with authority command. When external sensuals are in this state, they are then in the inverted order spoken of above. The external sensuals of man refer themselves, as was said, to the internal sensuals, in general to the intellectual and to the voluntary; wherefore there are external sensuals which are subject to the intellectual part of man, and those which are subject to his voluntary part. The sensual which is subject to his intellectual part is especially sight, that which is subject to the intellectual part and next to the voluntary is hearing, that which is subject to both together is smell, and still more the taste, but that which is subject to the voluntary part is the touch. That here, and in what follows in this chapter the external sensuals of each kind are treated of in the internal sense is because in the foregoing chapter the LORD was treated of, how He glorified or made Divine the interiors of the Natural; here therefore the Lord is treated of, how He glorified or made Divine the exteriors of His Natural; the exteriors of the natural are what are properly called corporeals, or the sensuals of each kind together with the recipients, for these latter with the former constitute what is called the body. The LORD made the very corporeal in Himself Divine, as well the sensuals thereof as the recipients, wherefore also He rose again from the sepulchre with His body.

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The sensuals, just spoken of, were contrary to the new state of the LORDs Natural Man, in which interiors were glorified, and they were to be reduced to concordance or correspondence with those interiors.
     (2.) Therefore the new Natural Man averted itself from the sensuals of the body of each kind, which are, given to man that they may minister to him as stewards that he may come into the teaching of experience from those things which are in the visible world and in human society, and may thus acquire intelligence and wisdom. The Natural Man averted itself in general from the sensuals subordinate to the intellectual part and to the voluntary part.
     (3) The Natural rejected those sensuals by those things which are primary for interpretation, which are of the Word as to the Internal Sense; sensuals are said to be rejected when they have no faith in such things, for sensuals and those things which by sensuals enter immediately into the thought, are fallacies, and all fallacies, which prevail with man, are thence; these things the LORD'S Natural Man rejected among falses wherein the celestial of the natural was in temptations.
     (4.) In this state the celestial of the natural from things primary for interpretation taught those sensuals, and instructed them, but they were a long time in a state of rejection.
     (5.) There was Divine foresight concerning the sensuals of each kind, which had been rejected by the interior natural, as to the event which to them was in obscurity, which event they had in themselves. It is, however, to be known that the sensuals themselves were not rejected, namely, the sensuals which are of the sight, hearing, smelling, taste, and touch, for from these the body lives; but the views or thoughts from them, and also the affections and lusts from them. These sensuals were subordinate to the interior natural, and were among falses.
     (6.) This was revealed and clear to the celestial of the spiritual; and it perceived that those sensuals were in a sad state; (7), inquiring concerning those sensuals which were rejected, from what affection the sadness was, (8) it perceived concerning them that no one knows what is in them; but it perceived that the Divine was in them; and desired that it should be known.
     (9.) The celestial of the spiritual apperceived the event concerning those things which were of the sensual subject to the intellectual part, which had been hitherto rejected, and revealed from perception the prediction that the intellectual which is of the Spiritual Church would inflow into the sensual subordinate to itself, whereby that sensual would be regenerated. In the' Word where the Spiritual Church is treated of, its intellectual is also treated of throughout, because it is the intellectual part which with the man of that Church, is regenerated and made a Church.
     (10.) The Celestial of the Spiritual also predicted that there would be derivations from that intellectual even to the last, and that there would be influx, whereby would be re-birth, in the state near regeneration, and that there would be the conjunction of spiritual truth with celestial good.
     (11.) It predicted further that there would be an influx of the interior natural into the exterior, the beginning of reception therein, a reciprocal influx into the goods from a spiritual origin there, and appropriation; by the interior natural. By reciprocal influx is not meant that the exterior natural inflows into the interior because this is impossible, for exteriors cannot inflow into interiors, or, what is the same, inferior or posterior things into superior or prior things; but by the rational are called forth those things which are in the interior natural, and by this latter those things which are in the exterior; not that the things themselves which are therein are called forth, but the things which are from them concluded, or as it were extracted; such is reciprocal influx. It appears as if the things which are in the world inflow through the sensuals toward the interiors, but this is a fallacy of sense; it is the influx of interiors into exteriors, and apperception by that influx. The regeneration of the sensual subject to the intellectual part of the interior man is here treated of; consequently the influx of truth and good and reception in the exterior natural.
     (12.) There was revelation from preception from the celestial in the natural, what it had in it, that there should be derivations, continual even to the last, in the state of the re-birth of the sensual subject to the intellectual. The states of the re-birth of every sensual thing, and of every thing in the natural, and also of everything in the rational, have their progression from beginning to end, and when they come to the end, they then commence from a kind of new beginning; namely, from that end to which they tended in the former state, to a farther end and so forth; and at length the order is inverted, and then what was lest becomes first; as when man is regenerating both as to the rational and as to the natural, then the periods of the first state are from the truths which are of faith to the goods which are of charity, and then the truths of faith apparently act the first part, and the goods of charity the second, for the truths of faith regard the goods of charity as an end. These periods continue until the man is regenerated; afterward charity, which was the end, becomes the beginning, and from it new states commence, which proceed in each direction, namely, toward more interior things, and also toward exterior things, toward interior things, to love to the LORD, and toward exterior things to the truths of faith, and further, to natural truths, and also to sensual truths, which are then successively reduced to correspondence with the goods of charity and love in the rational, and thus into heavenly order; these are the things which are meant by progressions and derivations even to the last.
     (13.) Then there would be a new state which was provided and thence concluded, in order that those things which are of the sensual subject to the intellectual part should be reduced into order that they might be in the last place, and that thence they should be subservient to the interior natural from the law of order, for the law of order is that exterior things should be subservient to interior things, as the sensuals of that kind are wont to be.
     (14.) In this state of order there is a reception of faith. He who receives faith and who has it, is continually in the remembrance of the LORD, and this also when he is thinking and speaking on other subjects, and likewise when he is discharging his public or private or domestic duties, and although he is ignorant that he then remembers the LORD, for the remembrance of the LORD by those who are in faith is something universally reigning, and what reigns universally is not apperceived, except while the thought is directed thereto. All who are in faith from charity think continually of the LORD, hence it is that they do not think ill of the neighbor, and that they have justice and equity in everything of thought, of speech, and of action, for what reigns universally, this inflows into single things, and guides and governs them, for the LORD then keeps the mind in such things as are of charity and the faith thence, and so arranges everything suitably.

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     In what now follows, the re-birth of the sensual subject to the intellectual part is treated of, and inasmuch as the re-birth of what is treated of, the reception of faith is treated of, for the sensual as the rational, is reborn by faith, but by faith into which charity inflows; for unless charity inflows into faith and gives it life, faith cannot in any wise universally reign, since that reigns which a man loves, but not what he only knows and keeps in his memory. This reception of faith and thence re-birth is when there is a correspondence of things sensual with things natural, of things natural with things spiritual, and of things spiritual with things celestial, and of these latter with the Divine of the LORD, thus when there is a succession of correspondences from the Divine to the ultimate natural. When this state arrives then comes the reception of charity; for faith and charity will make one in the sensual when this is re-born; then there is communication with the interior natural-that is, conjunction by correspondence and liberation from evils; for when the natural is regenerated by charity and faith, then it is liberated from evils, for evils are then separated and cast out from the centre, where they had before been, to the circumferences, whither the light of truth does not reach ; with man evils are thus separated, but still they are retained, for they cannot be altogether blotted out. But with the LORD Who made the natural in Himself Divine, evils and falses were altogether rejected and blotted out, for the Divine can have nothing in common with evils and falses, neither can it terminate in them, as is the case with man, for the Divine is the very Esse of good and truth, which is at an infinite distance alienated from the evil and false.
     (15.) Celestial things had before this by evil been alienated from the Church, but still they remained innocent, although they were rejected among falses.
It is the end which reigns 1892

It is the end which reigns              1892

     It is the end which reigns in single the things which man thinks and does.- A. C. 1317.
LAYING THE CORNER- STONE OF THE BERLIN SCHOOL- HOUSE 1892

LAYING THE CORNER- STONE OF THE BERLIN SCHOOL- HOUSE              1892

     THE laying of the corner-stone of the school-house of the Berlin School of the Academy of the New Church took place on Sunday, the 12th of June. At the usual hour those who attend the worship of the Church of the Academy assembled on the school-grounds, and too their places on the benches placed along the side of the cellar excavation, facing the southeast corner of the same where there was an open tent, wherein was an altar upon which lay the Word, both in its Internal Sense and in the Letter. When the priest, clothed in the robes of his office, entered the tent, all rose, and remained standing whilst the Word was opened. The usual order of worship then followed. (The lessons read were Heaven and Hell number 534, and Psalm cxviii.)
     The priest, then descended into the excavation, and stood before the stone, which lay near the southeast corner. The congregation then rose and the priest read:
     "Since every truth of doctrine from the Word must be founded upon the acknowledgment of the LORD, therefore the LORD is called 'The Stone of Israel' (Genesis xlix, 24); and 'The Stone of the Corner which the architects rejected' (Matthew xxi, 42); that the stone of the corner is the stone of foundations, appears from Jeremiah xi, 26: 'They shall no more take from thee a corner-stone, nor a stone of foundations.' The LORD also in the Word in many places is called 'A Rock' when He says: 'Upon this Rock will I build my Church' (Matthew xvi, 18, 19); and when He says, 'He who hears my words and does them, is compared to a prudent man, who built a house and placed the foundation upon a Rock' (Luke vi, 47, 48); by 'Rock' is signified the LORD as to Divine Truth of the Word (A. R. 915).
     "That the Stone of Israel is, in the supreme sense, the LORD OS to Truth which is of His Spiritual Kingdom is because by stone in general is signified a Temple, and in particular its foundation, and by a Temple and also by its foundation is signified the Divine Human of the LORD. That a stone, in the supreme sense, is the LORD as to Divine Truth which is of His Spiritual Kingdom, is plain from David, 'The stone which the architects rejected, is become the head of the corner, from with JEHOVAH is this done; it is wonderful in our eyes' (Psalm cxviii, 22, 23)."
     Then two members of the Church moved the stone into its place, in the corner, after which the priest laid his hand upon it as a sign of the actual laying of the stone, and then said: "In the name of the LORD JESUS CHRIST, I lay this Corner- Stone. May it, as a strong and firm foundation for the house which will be erected upon it, be representative of the LORD who is the Foundation of Heaven and the Church. May He be the Corner- Stone of all the uses of the Church to which this house will be devoted."
     All then arose, and the priest gave glory in the words:
     "Amen: Blessing and glory and wisdom and thanksgiving and honor and power and strength be unto our GOD, for ever and ever: Amen" (Apocalypse vii, 12).
     The priest then ascended into the tent and preached in German a sermon appropriate to the occasion from Psalm cxviii, 22, after which the service was closed in the usual manner.
     The stone chosen was a large, hard boulder from the fields, to which no tool had ever been laid. It was so laid that it might form a part of the bottom layer of stones, and at the same time extend deeper into the ground than does any other stone of the foundation, thus, while it forms a part of the building itself, it is also actually the foundation stone upon which the whole building will rest.
They who have imbued the life with evil 1892

They who have imbued the life with evil              1892

     They who have imbued the life with evil, are bent by their abstaining from evil and intending good, and they do this according to their comprehension, the intention or end is then regarded with them, and although the acts are not good in themselves, yet from the end they draw something of good and thence of life, which makes their happiness.- A. C. 2364.
CLOSING EXERCISES OF THE BERLIN SCHOOL OF THE ACADEMY 1892

CLOSING EXERCISES OF THE BERLIN SCHOOL OF THE ACADEMY              1892

     THE closing exercises of the Berlin School of the Academy of the New Church were held on the 17th of June, at half-past seven o'clock in the evening, according to the following order:

     Entrance of the Priest, the Head-Master of the School.
     Opening of the Word upon the Altar.
     The LORD'S PRAYER.

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     Song: [Hebrew]
     Repeating of the Faith of the New Heaven and of the New Church in its Universal Form, in Latin.
     Reading of the Lessons: Arcana Coelestia, n. 10,225, and Psalm CXV.
     Song:     [Hebrew]
     Address by the Head-Master, based on the lesson read from the Arcana.
     Song:     "Alma Mater."
     Reading of Compositions of older pupils.
     Song:     "Vivat Academia."
     Remarks on Home Life, based on Conjugial Love, n. 205.
     Song:     " Home, sweet Home."
     Closing Remarks.
     Song:     Hymn 103 of the Liturgy.
     Benediction.
     Closing of the Word.
     Passing out of the Priest.
Title Unspecified 1892

Title Unspecified              1892

     The angels attend to no other things than to internals-that is, to ends, or to intentions and wills, and to thoughts thence.- A. C. 3489.
CLOSING EXERCISES OF THE PITTSBURGH SCHOOL OF THE ACADEMY 1892

CLOSING EXERCISES OF THE PITTSBURGH SCHOOL OF THE ACADEMY              1892

     THE closing exercises were held on Friday evening, June 17th, and were very enjoyable.
     At 8 o'clock the friends of the School, together with the children, were gathered at the school-house, awaiting the Head-Master, who entered, wearing the robe of his office. While we stood the Word was opened, followed by the singing of The LORD'S Prayer was then repeated, after which we sang [Hebrew]. The next in order were the lessons from the Word, followed by the anthem [Hebrew]. The Head-Master's address, which was then delivered, was full of feeling- being directed primarily to the older children, some of whom we do not expect to have with us next year. The delightful sphere was intensified by the singing of [Hebrew], which was sung at the close of the address. The prizes, of which there were four, were then presented. Two of these were for obedience, one for highest improvement, and one for faithful work. Those for obedience were handsomely bound copies of the Word, and those who received them were reminded that by the Word alone can we learn to be obedient. The other prizes were a copy of Conjugial Love, and Little Lord Fauntleroy. A Greek doxology closed the exercises. The good-byes were said, and the flowers, of which there was such profusion, were given to the children and teachers, and another year of school-work closed. *

     THE HEAD-MASTER'S ADDRESS.

     DEAR CHILDREN:-We have completed another year of our school work. Some of you have been with us from the beginning, others not so long; but all of you, at least the older ones, have been coming to this School long enough to know that the principal object of our teaching is to train you for the LORD'S New Church. This is our principal object, and if we succeed in this we shall be well content. Indeed, no school could have a higher aim than this. This is the object for which your parents send you here, and they have nothing more at heart than that we may succeed in this. Indeed, true New Church parents can have no higher wish, nor could they pray to the LORD for a higher blessing than that their children may grow up to become sincere and earnest Newchurchmen and Newchurchwomen.
     Now, since it is the wish of your parents, and our own wish, that you may grow up and become such men and such women, this School (as well as all the other Schools of the Academy) teaches some things that are not taught in other schools and some things that are taught in other schools we teach in an entirely different way from what they are taught elsewhere, otherwise we could never accomplish our object. Whatever we learn thus, whatever we know about things, are called knowledges. And as there is much to learn about many different things, there are a great variety of knowledges. Some things in this world, as well as in the other world, are good and useful; others again are bad and injurious, hence there are in general two kinds of knowledges, namely, knowledges of good and useful things and knowledges of evil and injurious things. Now, whatever kind of knowledges we learn and appropriate to ourselves, such is our understanding, and if we live according to them, our will or life will of necessity be like our understanding. If our knowledges are knowledges of goods and truths, and we live according to them, then we will become good men and angels of heaven. If, on the contrary, we love and acquire knowledges of evil things, and live according to them, then we cannot but become evil men, and hence, also, evil spirits when we leave this world.
     Knowledges are like seeds, and you know that there is a great variety of them. All trees and plants grow from seeds, and of these there is a great variety. In general there are good and useful plants, as there are good and useful knowledges; and there are also noxious and useless plants. Gardeners and farmers know this very well, and they are very careful in selecting the seeds they want; and at the same time take the greatest care to keep out any seeds that would produce weeds or noxious plants; and if by any chance such seeds get into their gardens or fields, they root them out, in order that the other plants may not be hurt by them.
     Now just so is it with men. Men are like gardens or fields, into which all kinds of seeds may he planted, only that the seeds which are planted into their minds are knowledges, which they learn. and as these knowledges become inrooted in their minds, and men begin to think and act from them, it becomes apparent what kind of seeds have been sown. The fruit-i. e., the deeds-show that. Hence the LORD said to the Disciples, "By their fruits ye shall know them." This law is so true that every nation and every religion can be known from others, because of the difference in the result, produced by the difference in instruction, and consequent education. Some of you have perhaps read about the Gentile nations of Asia and Africa. Most of these worship idols. They have done so for many ages. And why do they do so? Because their fathers and forefathers have done so, and have taught them to do the like. All the knowledges that they receive, from the time they are born till they die, are of such a quality, and the sphere in which they live is such as to make them idol-worshipers. Their parents and teachers do all they can to teach and lead their children to become like themselves. They know no other. But they know this, that if they do their duty, as they understand it, their children will do so likewise, when they become men and women, and have children of their own. The same you will find to be the case if you read about the Mohammedans. The same you know is done by the Jews; and all of them would consider it the greatest misfortune if their children departed from the religion of their forefathers. Hence they take such great care in instructing them in such knowledges as will cause them to adhere to their religion.

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     Now neither your parents nor your teachers want you to become either Gentiles or Mohammedans or Jews; but their wish is that you may become true and intelligent members of the LORD'S New Church. Hence in order that you may become so, it is necessary to teach you in a way entirely different from what any I people on the face of the earth is taught. But neither your parents nor your teachers would know how that is to be done of themselves, hence they go the LORD to find out how that is to be done.
     But how do they go to the LORD to be instructed by Him how to do this? They cannot go to Him as one person goes to another to ask for instruction and for advice. The LORD cannot be seen by man, although He is present with every man, nor is it according to His Divine Order to speak to man directly and thus to instruct him. Thus they do not go to him in this way; but they go to His Divine Writings, which He has given to men on earth, in which they can find an answer for every question, if they come with a sincere desire to learn; for only when they come in such a spirit can the LORD open their minds and give them to understand what He teaches.
     Now let us go to these Writings, and learn what they teach on some questions that we will put. You all know that in the body we have in this world, there is a spirit, and that after a longer or shorter time all of us must put away this body, and then we shall appear in another body in the spiritual world, There are two places in that world, called heaven and hell; and all men who pass into the spiritual world go to the one or the other. We all hope to go to the one and not to the other. Now if we go to the Writings, and ask what we must do to be received into heaven? the Writings answer, and say:

     "Hereafter no one from among Christians comes into heaven, unless he believes in the LORD GOD THE SAVIOUR, and goes to Him alone" (T. C. R. 107).

     Now the very object of this School is to teach you that. And from the Writings we know it to be so important a matter that you should learn to rightly understand it, that in this School we devote the first hour of every day to that study. The statement which you have just heard seems to be a very simple one, but you must learn many things before you can properly understand it. Your life in this world, if you had ever so many other knowledges and became the greatest and most learned in this world, would be worth nothing, when you go into the other world, if you were deficient in that. Swedenborg saw some who had been great men in this world, but who were lost when they came into the other world, and when he asked them who they were, and what they had been in this world, they answered that they did not know-all they knew was that they have always been poor and miserable slaves (i. e., devils).
     Knowing this, you will understand why we take so much pains in teaching you those things which will enable you to become true and intelligent Newchurchmen and Newchurchwomen, nor could your teachers, knowing this, do otherwise, if they would be faithful to their trust. You are only children now, but you will be men and women in a very few years, and then you will understand why we have devoted so much time to this branch; and you will be thankful that the LORD has given these Writings to men, and that you have learned so much about them. In no school outside of the New Church do they teach these things. In most of the schools the younger children are taught nothing whatever about the LORD or about heaven; and the older children, instead of being taught that the LORD is God are taught that nature is God; that man has no spirit, and does not live after death. The result of such teaching is that most men in the Christian world become atheists-i. e., deniers of God-and materialists-i. e., I worshipers of nature. But according to the Writings "no one from among Christians comes into heaven, unless he believes in the LORD GOD THE SAVIOUR, and goes to Him alone." Hence all those in the Christian world who have confirmed themselves in the denial of God, and who worship nature instead of God (which most men do), become devils and satans, poor and miserable slaves, who after some time do not even remember that they have ever been anything else. Thus you can see how clear and unmistakable the answer is which the Writings give to our first question. And we shall have some other questions to ask before we get done.
     Now you have heard what it is most important for you to know; and it is not men who tell us that but the LORD Himself.
     But the LORD does not only tell us what is most important to know and to teach, but He also points out the way how it is to be taught; so that your teachers are guided in their work, even in that respect. Accordingly, when teachers who desire to teach children a knowledge of the LORD properly, go to the Writings and ask them how to do it, He tells them to teach the children the Historicals of the Word; "for the Historicals of the Word were given in order that young children and boys might through them be initiated into the reading of the Word, for it contains delightful narratives, which are impressed upon their minds, and by which they are in communication with heaven, which is lovely. . . . This is the reason why a Historical Word was given" (A. C. 6333).
     A great part of the religious instructions which you have received has been from that part of the Word. To the little ones these stories have been read. The older ones of you have not only read them in the literal sense but have received as much of the internal meaning of these narratives as they could understand. Thus you see that in this part of our work we have been guided by what the LORD desires us to do.
     But in order that you may obtain a correct understanding of these important things other knowledges are necessary. You know that the Word was written in those languages which are best adapted to convey a correct meaning of what the LORD desired to teach men. Particularly is this the case with the Old Testament, which was originally written in the Hebrew language. For this reason we begin early to teach you the Hebrew. But the mere fact that the Word was written in the Hebrew language would not be a sufficient reason why we should devote the time to learn it; for there are translations which are as good as men knew how to make them. But the LORD says that there are several reasons why the man of the New Church ought to have some knowledge of this language. The chief reason is, that by rending the Word in the Hebrew, men have a inure intimate connection with heaven than when they read it in any other language. This is evident from what once happened in the World of Spirits. Swedenborg says:
     "A little paper was sent down, written with Hebrew letters . . . and an angel who was with me, said that he comprehended all things which were written there, from the letters alone; and that each letter contained some idea; nay a sense of ideas, and he also taught me what [Hebrew], what [Hebrew], and what [Hebrew] signified.

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He said that all things of the Word are inspired in this manner, and that the third heaven knows, when the Word is read by man in the Hebrew text, all the Divine Celestial which is inspired. . . . I spoke with them, why the mere form of the Hebrew letter should present these things. And the cause was derived from the form of the flow of heaven; and as they are in that flow, they have the perception" (S. D. 4671).
     This is certainly sufficient reason why the man of the New Church ought to have some knowledge of the Hebrew; for he should certainly do all in his power to have the angels constantly with him: and it should be an especial delight to him to know that there are ways in which he can be useful to them, and that that is one of the ways. Thus in reading the Hebrew, it is not only he that reads it who derives benefit from doing so, but also the angels, for while man reads the Letter of the Word, the angels perceive the Spiritual and Celestial Senses of the Word, and this they cannot so fully perceive from a translation. For this there are two reasons. In the first place, those who have heretofore made translations of the Word have done so without a knowledge of the Internal Sense; and without a knowledge of the Internal Sense the Word cannot be understood; hence not correctly translated. And in the second place, other languages have not always the words which are necessary to express the exact meaning of certain Hebrew words. For, as the LORD teaches us, the Hebrew is in some respects similar to the language which was first spoken upon this earth, which language was derived from heaven; and since it is similar to the language of the angels, . . . the words are such that in each case there are many ideas, so that they are general ideas rather than words of another language (S. D. 2631).
     Thus the LORD teaches us that there are several important reasons why those who are to be trained for H is Church should be taught the Hebrew, and these are the reasons why we teach it, and you are not only taught to read it, but also to sing Psalms in the Hebrew, in order that the angels who are present with you may derive a more interior preception of the meaning of the Psalm, and may also derive a more interior delight and happiness from your worship. Thus you can see that by various means, we endeavor to prepare you to become such, that the LORD and His angels may be constantly present with you.
     You are also taught other knowledges, as reading, writing, arithmetic, geography, drawing, etc., all of which are useful knowledges, which you will need in this world, but of which you can make a proper use only if you have the higher knowledges, for from these alone you can derive that light or perception which will enable you to become honest and upright citizens, who do this work, whatever that may be, from a genuine love of uses, thus from a heavenly love.
     You are also taught anatomy, which is the highest of the natural sciences; which will enable you to understand the teachings concerning the Gorand Man in which all the angels are, and into which all of us desire to be received when we heave this world. You are also taught history, which is an important science. It is one of, those sciences which serve for the formation of the understanding. This the LORD teaches. (H. H. 353)
     From all that I have said so far you may see that in all that is taught in this School there is one leading purpose which is never lost sight of, and that is that we endeavor to prepare you for what is eternal. I say this especially to the older ones, some of whom will perhaps soon leave us. To you I say, that if we have succeeded in teaching you these things in such a way that you may see them in the proper light, and be able to make a proper use of them, we shall be well content; for then our object shall have been accomplished. You will before long live to choose a use which you will follow. If you perform that use in a genuine New Church spirit you will thereby prepare yourselves for a place in the LORD'S Kingdom. Whether that use be considered by others high or not-whether you will by it attain to riches and honors or not, will be of little consequence in the end. Before the LORD there is no high or low, no rich or poor in the way men regard it. But there is a high and a low in an interior sense. In heaven there are some who are in exalted positions and offices, and others who are not. In that Kingdom those are high who obey the LORD in a high degree, and in it those are rich who are intelligent in the goods and truths of heaven. All the angels are surrounded with splendor and magnificence according to their intelligence and wisdom. Never forget that, and act according to what you have been taught in this School, and let the LORD take care of the rest; and whatever your station may be in life, you will be happy men and women in this world; and the internal state which you will acquire by such a life you will take with you into the other life, and there you will enjoy it in a higher and more interior degree to all eternity.
end 1892

end              1892

     The end qualifies the rest.- A. C. 8318.
ACADEMY COLORS 1892

ACADEMY COLORS              1892

     THE colors adopted by the Academy of the New Church in its corporate seal are red and white, the fundamental colors from which are all the rest, the red color signifying the good which is of love, and the white color signifying the truth which is of faith (A. C. 9647, et al.) These colors are worn by the professors, teachers, students, and pupils of the Academy schools, and as their signification is dwelt upon, it is considered an honor to wear them. Punishment often takes the form of being deprived of them.
     The following verses, so truly expressing the affections and thoughts awakened by the colors of the Academy, were introduced for the first time at the closing school dinner of the Philadelphia Schools of the Academy of the New Church, on Wednesday, June 15th (see New Church Life, p. 112), and were sung with intense delight.

     Hail, Academy,
     To thy Colors, hail!
     From the Heavenly Sun descending,
     Love and Wisdom ever blending,
     Hail the glorious light!
     Hail the Red and White!
     Heart with hand and voice uniting,
     Hail thy Colors! Hail!

     Hail! Thou sparkling White!
     May thy noonday light,
     Sent from heaven, to heaven leading,
     Thoughts of self and earth receding,
     Every mind imbue
     With its lustrous hue,
     Thus our Faith make true and perfect
     In the LORD alone.

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     Hail! Thou flamy Red!
     May thy radiance, shed
     Freely forth in richest blessing,
     Joy and gladness e'er expressing,
     Now to every heart
     Purest love impart,
     Human virtue chief bestowing,
     Noble Charity.

     Hail! The Red and White!
     Hail! The White and Red!
     Perish every hue infernal!
     Hail, all hail the light eternal!
     May thy rainbowed sphere
     Round our souls appear,
     Sign assured, the LORD hath given
     Charity and Faith.
No love with men and with angels is altogether pure 1892

No love with men and with angels is altogether pure              1892

     No love with men and with angels is altogether pure, nor can it become so, but the end, purpose, or intention of the will is primarily regarded by the Lord, and therefore to the extent in which man is in them, and perseveres in them, to that extent he is initiated into purity, and approaches nearer to it.- C. L. 146.
Note and Reviews 1892

Note and Reviews              1892

     DR. ELLIS'S work on Skepticism and Divine Revelation by this time probably has been translated and published in the Hungarian tongue.



     THE New Church Independent for July contains a number of letters and reprinted articles on Thomas Lake Harris and his community, and the expose made by Miss Chevaillier. As usual, the Independent sympathizes with Mr. Harris.



     A NEW Swedish translation of The New Jerusalem and Its Heavenly Doctrines, by the Rev. C. J. N. Manby, has been published, and the same gentleman has begun the translation of The Delights of Wisdom concerning Conjugial Love.



     MONSIEUR C. HUMANN'S book, La Nouvelle Jerusalem, which was noticed in New Church Life for December, 1889, has been translated into Russian. This book, according to a correspondent of Le Royaume du Seigneur, was compiled from Monsieur Humann's discourses, and it is to be followed by another, compiled of his present series of discourses on the "Social Gospel," ("L'vangile Sociale").



     The New Church Magazine for June contains a notice of a rare little New Church work of 32 octavo pages, published at Bilston, by J. C. Hill, in the year 1804 and entitled "A Clear and Comprehensive Explanation of the Holy Trinity, which for nearly Fifteen Hundred years has lain concealed: proving from Scripture, and Reason, that Jesus Christ is the Only True God, in One Glorified Divine Person."



     WITH such topics as "Imputation," "Infants," "Infestation," "Infinite," "Influx," "Innocence," etc., Parts 52 and 58 of the Concordance maintain the interest of the subscriber to this great and invaluable work. Whoever has not subscribed to it should do so. It is issued monthly at fifteen cents a Part. For further particulars address the Academy Book Room, 1821 Wallace Street, Philadelphia, Pa.



     IN the annual report of the American Swedenborg Printing and Publishing Society, the hope is expressed that another year will very nearly complete the publication of the new translation of The Apocalypse Explained. The making of the plates of Vera Christina Religio, under the editorship of the Rev. P. B. Cabell, is about half completed. Eighty-two thousand five hundred copies of the Doctrine of Life have been sent out to clergymen of all denominations.



     IT will be remembered that Monsieur LeBoys des Guays, the indefatigable translator and indexer of the Writings, made elaborate preparations for the translation of the Word into modern tongues, based upon the translation to be found in the Writings. This was the origin of his invaluable Index General des Passages de la Divine Parole, etc., upon which was based later Searle's Index of Scripture Passages. With this Index as a guide, Monsieur Le Boys des Guays made a Latin Version of the Sacred Scripture, collecting Swedenborg's translations, and filling the gaps mostly-although by no means always-from the translation by Schmidtius. Monsieur J. B. Augustus Harle, a Hebrew scholar, assisted him, and appended valuable notes. Only the Psalms and Isaiah were published under the collaboration of the two-one of these two volumes leaving the press after Monsieur Le Boys des Guays's death. The rest of the manuscripts eventually passed into the hands of Monsieur Chevrier, who edited Jeremiah and Lamentations and the Four Gospels. Monsieur Chevrier, while performing a great use to the New Church in making the compilations accessible, does not prove himself a wise publisher in editing the volumes himself. We have never seen books edited worse. They teem with errors, typographical and otherwise. Such work as this requires especially careful supervision. The latest volume, just out, includes Ezekiel, Daniel, and the Minor Prophets.



     New Church Monthly for June criticizes, editorially, the position taken by New Church Messenger that Newchurchmen, in approaching Oldchurchmen with a view to leading them to the Church, should note with those whom they would influence what the latter "already have of truth and in what respect it is true." Among the illustrations which the Messenger gives of its position is, "If a man believes in faith alone, how much better it is to show him that you, too, believe in faith, and that you are thus in certain respects agreed, but that faith means more than many have supposed." This pernicious teaching is reproved in the Monthly by references to the Doctrines and the Word. To the excellent strictures made by the Monthly might be added a reference to the relation in The Apocalypse Revealed, n. 655, where exactly such a mode of procedure is made use of by those opposed to the New Church, but instead of being recommended it is stigmatized as "deceit," and is said to have been used by those who "can whiten the black and blacken the white, and besoot the matter of any object."
     The Monthly also contains an excellent essay on Herbert Spencer's work, Education. Intellectual, Moral, and Physical, proving its materialistic and atheistic character in the light of the Doctrines. "The Watchman " is still carefully scanning the horizon of the nominal New Church from his "Watch- Tower." The "Notes and Comments" are, among other subjects, on the report of the Japanese Commission, that "having carefully studied the state of the people in London, living under the Christian Religion, we cannot recommend the adoption of this religion by our Government." The hints for Religious Instruction in the family are continued. "Church News" is unusually interesting.
Man is such a man as he is in his purpose 1892

Man is such a man as he is in his purpose              1892

     Man is such a man as he is in his purpose, intention, or end, and he also is such before the Lord and before the angels, yea he is also looked upon as such by the wise in the world.- C. L. 452.
WEDDING GARMENT 1892

WEDDING GARMENT              1892

     A TALE.

     (Copyrighted.)

     IV.

     IN A FOOL'S PARADISE.

     WHEN at last I awoke it was morning, and birds were singing in the trees of the neighborhood. My slumber had been sound and refreshing, and as I rose and looked around, I became conscious of an astonishing lightness and vigor of limb.

126


This feeling was so pronounced that I presently found myself wondering if any real fatigue would result from a tramp of a hundred miles.
     "What a change from the weakness and pain of the past few weeks!", thought I. "And whence this wondrous change? The spiritual body, no doubt. How glad I am to be freed from the frail, worn-out natural body! That is fast moldering to dust, no doubt, while I- Is it not wonderful? In the world I was wont to shrink with horror at the thought of my body rotting in the ground, but now I care no more than one cares to know that some old cast-off garment is awaiting dissolution in a dust-heap. . . . And my sister-my poor, dear sister-she, perhaps, is decorating the grave of this earthly garment of mine with flowers, and shedding tears to think that I am dead. Dead! Oh! how I wish she could see and understand, as I do, that they are all blind in the world! Blind-blind."
     Thus reflecting, I went down to get water from the brook, and while drinking became aware that some one was approaching. Turning, I saw a tall young man about my own age, of pleasing external appearance, standing close to me. He saluted me in a very cheery way, and his speech and manner were as friendly as possible. I felt charmed. "Here is an agreeable companion for the asking," was the instant suggestion in my mind.
     He explained that he had seen me in passing, and had thought it might be worth while to accost me, as I, too, was probably a newcomer from the world.
     "Which way are you bound?" I asked.
     "Heavenward."
     "So am I."
     "Then suppose we walk on together," he proposed, eagerly. "I don't think it is very far off," he added.
     "On the contrary, I think it must be very far, indeed."
     "By no means," he rejoined, confidently. "I have been reliably informed that it is only a little way ahead of us."
     "An imaginary heaven, perhaps," was my answer. "You need not go far to find one of those. There is one up there on the hill. . . . For my part, I have had quite enough of that."
     "I don't mean one of those psalm-singing places," he rejoined, with a certain disdain which somehow grated on me. "I mean a beautiful paradise-an eden. Don't you know about the Garden of Eden in which the primitive man lived before the fall? That is what heaven is, and that is where I am going-to the Garden of Eden."
     My imagination was captivated by this idea. In the world, whenever I thought of heaven, I pictured in an obscure, dreaming way a beautiful paradise, and now, in spite of the lesson taught by recent events, I felt strongly swayed by what my companion said. He spoke far beyond what has been quoted, and with such enthusiasm that I presently found my objections borne down, and agreed to accompany him. As we walked forward he told me that he had been called Downing in the world, and I mentioned to him my own name.
     The paradise proved to be close at hand, as had been predicted. We needed only to walk up the slope down, and then up another to see a walled garden before us, apparently endless in extent and of very great beauty. The interlacing treetops had that fresh, enchanting green of the early spring which sometimes seems too beautiful to be real, and were hung with many colored vines and mosses such as I had never beheld. Pleased with our first glimpse, we eagerly sought the entrance and were admitted without question. Intent on the agreeable prospect before us, it came to me only as a remote and fleeting suggestion that so easy an admittance to heaven was hardly compatible with reasonable probabilities.
     The garden was indeed beautiful. As far as our explorations went, it was one continuing plantation of fruit and shade trees of indefinite variety, interspersed with flower-laden lawns, and here and there a small clear lake or stream. The fruit was so plentiful that that which had fallen carpeted the ground in places, and we saw some young people amusing themselves by making mounds of it. Selecting what we thought we should like to eat, Downing and I breakfasted, afterward looking about for entertainment.
     Later in the morning we joined a company of young men and women who were playing games with much merriment upon a flowery lawn. Ranged about them were many garden chairs occupied by middle-aged and elderly persons of both sexes who looked on with smiles of encouragement. As we drew near musicians began to play upon harps and flutes, and, seating ourselves, we likewise looked on with interest as the young men and maidens formed themselves for a dance.
     What the dance was called I did not hear, but when I recollect it I involuntarily name it the Flower Dance of the Coquettes, inasmuch as its distinguishing feature consisted in the frequent desertion of their partners by the young women and the selection of new ones for the nonce from the spectators. Each one of the young girls carried on her arm several light wreaths or collars of roses, and one of these was dropped over the head of the newly-selected partner ere he rose to lead her through the dance, the deserted partner meanwhile being left to his own resources.
     During the course of this dance I observed with surprise that one of the chairs near me was occupied by the sanctified clergyman whom I had followed into the imaginary heaven on the previous day. I should perhaps not have noticed him had not one of the coquetting young women of the dance suddenly singled him out, and without even a "by your leave "dropped a collar of roses over his head. As he stood up smiling and blushing from self-consciousness, I overheard him exclaim:
     "I used to think that dancing was a dreadful sin, but if they do it in heaven-" The rest was lost as he whirled away with his arm round the young girls waist, attracting much attention by reason of the remarkable nimbleness of his feet, considering the awkward length of his limbs.
     One of the very prettiest of the young girls in the dance whom I named Flora, was pleased to favor me several times, and so marked was her apparent preference that I became greatly puffed up, regarding myself as a lion. Each time that she dropped the chain of roses about my neck I felt an added intoxication of pleasure, until at last, as I put my arm around her in the dance, there was begun a certain stirring of the breast which startled me.
     "Take care, Oswald Burton, or you will he in love presently," I told myself, with a smile. "This pretty little Flora of the Coquettes is beyond question charming, but is she the sort of wife you have proposed in your mind for yourself?"
     With such interesting diversion the day was soon gone. Long after night had fallen and after the merry maidens had retired with their guardians. Downing and I sought a place to sheep, choosing a flower-laden, grassy lawn, where sweet, delicate odors freighted the air and perfect quiet reigned. It was here that I discovered for the first time a vague feeling of discontent.

127


A bed of roses is a very agreeable thing to sleep upon in imagination, but in reality is less comfortable than the most inexpensive of couches. My complaints, however, awoke no sympathizing echo from Downing, who expressed supreme content with everything. I therefore said no more, but lay awake a long time, reflecting upon the strangeness of the situation.
     But with the dawning light all troubling thoughts were left behind. At an early hour we joined the merry people, and the gayeties of the preceding day were repeated with pleasing variety. So another day passed, and another, and yet another. With recreating conversation, games, dancing, singing, feasting, the hours could not drag. There seemed no limit to the opportunities for pleasure within reach of this merry party. Than such a care-free, idylic existence what more could one desire?
     Only-at night the troubling thoughts would come. I felt annoyed by the lights overhead and found it difficult to keep my eyes closed. I concluded, that the dusky-blue, star-spangled sky-dome was a fine thing to look upon, but distressing to sleep under! The stars seemed to accuse me-to be continually saying:
     "What are you doing, Oswald Burton? Have your late experiences taught you nothing? In spite of all the instruction you have received, here you are wasting your time in folly."
     Not that we always slept beneath the stars, for by the time all began to weary of grassy beds we had moved farther into the garden, where covered pavilions were found, and greater facilities for comfort and pleasure were offered.
     But now the troubled thoughts of the night pursued me through the day. The gayeties ceased to divert me as before; even the fruits, once so delicious, no longer appealed to the taste. Was this lovely paradise to prove a bitter disappointment so soon? My eyes were weary of the rich, green growth, the long, winding avenues, the flowers, the streams, the lakes. How stupid it all was! Had the rare loveliness of the great garden really faded from view, or was the change, alas! in my fickle heart only?
     On the morning of the seventh day I arose in much distress of mind, but with the settled determination to move forward. This place could never satisfy me. And so it came that I bade the merry folk good-bye and left them.
     "I ought to separate from Downing, too," was my thought. "We do not suit each other.'
     But when he found that he could not alter my determination, he insisted on accompanying me, and, as we went forward it was manifestly his desire to lead me from the course which I wished to take. His persuasive powers were remarkable. I found that he could sway me profoundly-compel me, almost, to see as he saw; and I became yet more uneasy at the thought of remaining with him. Once he proposed that we turn aside and join a company of romping, bold-eyed young women.
      "No," I said; "I don't like their looks."
      "You don't like beauty I" he exclaimed. "Come, Burton, you are jesting. . . . What if I tell you that I saw your lovely 'Flora' among them?" This was bard to resist, but I answered: "Then she is not what I believed her to be." The young man fixed his eyes on mine and I felt shaken. If I had not turned away and walked determinedly forward, I should have yielded, I am sure.
     Later in the day a strange thing happened. We had stopped to rest and I had lain down under a tree. Awaking from a light sleep I saw Downing seated on the grass near by gazing absently at some object beyond me. So absorbed was he in thought that the opening of my eyes did not attract his attention, although it was clear that he had mounted guard over me, as it were. At first I thought it was some one else, and could hardly believe that I saw aright. His features were the same, but his usual bright, friendly look was replaced by a dark, sinister, malevolent expression-the most devilish I had ever beheld. Struggling to my feet, I cried out, in horror:
     "Downing, what is this-change!"
     He winced, as though from a blow, and leaped to his feet, his hands trembling, his face working.
     "What change?" he demanded, smiling.
     At first his smile seemed a ghastly mockery, but only at first; for almost as soon as he fixed his eyes steadily upon mine his features seemed to calm and his old expression returned to him.
     "It is nothing," he said. "You have been dreaming."
     "I have not been dreaming."
     We eyed each other fixedly until an uneasy consciousness of the strength of his persuasive powers and of my own weakness presented itself. I struggled against this, however, and said:
     "I think we must part. The time has come." I would then have turned to go, but he held me by his glance.
     "Oh! no; we will not part," he said.
     I was powerless; I cried aloud within me for deliverance from the strange fascination which bound me to the will of this young man. And then, all at once, I was dimly conscious that some one-some one friendly-had approached me from behind, attracting Downing's attention. For he had begun to stare at some object behind or beyond me in a wild, curious way, fear and hatred in his eyes. Suddenly his features began to writhe, and in a moment were resolved into the horrid aspect which they had worn when I first awoke. Powerless to continue the struggle, apparently, he shrank backward and ran from view among the trees, shrieking out curses as he went.
     And then I turned to look at my protector and saw no one. I was free, but alone. Was it, then, an angel-an angel who had withdrawn as silently as he had come, because I could not bear his presence?
     Trembling with excitement, I hurried onward, reflecting as I went upon the strangeness of my fortunes. I believed now that I understood it all: In spite of instruction received, I had allowed myself to be led into another imaginary heaven, this time by an evil spirit masquerading under a fair guise. And an angel-an angel acting under the will of the LORD GOD-had interfered to save me, breaking the power which threatened to gain a mastery and carry me away. Reverently and humbly I whispered to myself," How good and merciful is God to one so unworthy as I!"
     Then the parting words of the angel Ariel rose before the sight of my mind and accused me:
     "You must go forward now to meet your temptations. It will be the work of good spirits to lead you toward heaven, while evil spirits will seek to lead you into hell.
     According to the state of your loves or affections, which have been determined by your life in the world, will you hearken to the one or join yourself to the other."
     Did not these solemn words already apply to me, pointing to a fearful conclusion? Had I not turned away from the angel Ariel, being unhappy in his presence, and joined myself to an evil one, in whose company I was more at ease?

128


NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF the NEW CHURCH.

TERMS:-One Dollar par annum, payable in advance.

     THE Editor's address, until October, is Huntingdon Valley P. O., Montgomery co., Pa.
     Address all business communications to MR. CARL LJ. ASPLUNDH, No. 1821 Wallace Street, Philadelphia, Pa.

PHILADELPHIA, AUGUST, 1852=123.



     CONTENTS.

     Editorial Notes, p. 113.- The Unaided Conflict of the LORD (a Sermon), p. 117-Reduction of Sensuals into Correspondence (Genesis xl. 1-15). p. 119.-Laying the Corner- Stone of the Berlin School- House, p. 121.- Closing Exercises of the Berlin School, p. 121.- Closing Exercises of the Pittsburgh School p. 122.- The Academy Colors, p. 124.
     Notes and Reviews, p. 125.
     The Wedding Garment (a Tale) iv. p. 125.
     News Gleanings, p. 125.-Births and Death, p. 125.
     Pennsylvania.- THE chapel of the Advent Society in Philadelphia which was begun in the year 1888, but remained unfinished owing to the division in that Society, has been altered for the post office department of the national government, and will soon he used as a sub-post-office.
     THE North Philadelphia Society, which was formed three years ago of the followers of the Rev. L. H. Tafel, has been disbanded. The Pastor has accepted a position as Professor of Languages at Urbana University, and the majority of the other members, according to Neukirchenblatt, will join the Chestnut Street Society, of which the Rev. C. Giles is Pastor.
     Ohio.- THE seventy-second meeting of the General Convention was held at Cincinnati, May 14th to 17th. Forty ministers and 44 delegates were present.- Twelve students have attended the Theological School at Cambridge, two of whom have been ordained.- Two hundred and fifty dollars were voted to cover the expenses of the ensuing year for a new translation of the Word, to be prepared by the Rev. Messrs. L. H. Tafel, John Worcester, James Reed, T. O. Paine, J. Werren, J. C. Ager, and S. M. Warren.-Little has been contributed in answer to the last circular for aid in photolithographing the Manuscripts, but the committee thinks of publishing the Spiritual Diary during the coming year, as it hopes to raise the needed amount, about $6,000, more than that having been subscribed.-Urbana University had 80 pupils during the year. Professor Moses has resigned the presidency.-On the announcement that the resignation of 72 members of the Convention rest- dentin Canada had been received, it was on vote decided to be unnecessary to read their names or print them in the Journal.- A discussion arose on the disclaimer of the committee having in charge the house of worship in Washington, that they intended to errect a peculiarly "representative," or "correspondential" building.- The compilation of a new hymnal has been completed and it will soon be published.-Resolutions in sympathy with the Committee of the World's Congress Auxiliary concerning the Parliament of Religions and a New Church Congress to be held in Chicago in 1893 were adopted.- A committee was appointed to secure an exhibit of the works of Swedenborg and other New Church literature at the Colombian Exhibition in 1893.- The address from the English Conference touched upon the conflict concerning the acknowledgment of the Divine Human in the Writings, and expressing relief at the withdrawal of those who hold to it.- The General Convention sanctioned the investiture of the Rev. Fedor Gorwitz, of Switzerland, with the office of General Pastor at some future time, as Mr. Gorwitz was prevented by his wife's illness from visiting America.- The action of the Rev. John Doughty in ordaining the Rev. George W. Savory and requesting the insertion of the latter's name on the list of Convention ministers, was criticized, as Mr. Doughty, although Presiding Minister of the California Association, had not received the sanction of the Convention. The request was not granted.- The recommendation of the Council of Ministers that after the list of General Pastors there be added a new heading: "Presiding Ministers with Ordaining Powers," led to some discussion which resulted in the adoption of the substitute practically requiring that those coming under such a description be enrolled among General Pastors with the qualifying statement that they were only temporarily invested with the office.-With the exception of these ripples, the Convention has been pronounced a harmonious one, characterized by mutual forbearance and compromises, even though they involved compromise of principle, as, when the New England friends agreed to give up the term "JEHOVAH" for "LORD" in the Book of Worship, not from conviction, but from love of accommodation.
     THE twenty-fifth annual meeting of the American New Church Sabbath-school Association was held at Cincinnati, on May 13th.
     THE American League of New Church Young People's Societies was held at Cincinnati, May 14th.
     Maryland.- THE nineteenth meeting of the German Missionary Union was held in Baltimore on June 6th-$1338.88 worth of books have been sold during the past year-$110.00 was spent for Domestic and $136.00 for European Missions. The Union now receives Societies into membership. The Rev. C. L. Carriere's Society in St. Louis, the two German Societies in Brooklyn, the German members of the late North Philadelphia Society and some other individual members were received. The Union is desirous that a new edition of Dr. L. Tafel's translation of the Bible, and the German translation of the Spiritual Diary made by Prof. Pfirsch, shall be published. A committee of three, consisting of Messrs. L. H. Tafel, Wm. Diehl, and A. J. Tafel was appointed to confer with the officials of the German Synod with a view to a union based on the order of the General Convention.
     Great Britain.- THE Rev. Mark Rowse has left Blackburn.
     AT the seventy-first annual meeting of the Missionary and Tract Society, held in the Argyle Square Church, London, on May 18th, it was reported that during the past year 40,056 tracts and pamphlets, 2,699 volumes and 22,000 pamphlets were sent out by the Society. Twelve of the small Societies have been helped. It was stated at the meeting by Dr. R. L. Tafel that they did not put Swedenborg's works into the hands of children, and the bulk of people have to be treated like children.
     THE third annual meeting of the Scottish New Church Evidence Society was held at Glasgow on May 20th. A number of letters were sent to newspapers during the year, errors have been corrected and authors corresponded with, tracts were sold and distributed, and isolated Newchurchmen corresponded with.
     THE fifty-third annual conference of the New Church Sunday-school Union was held at Failsworth on June 22d, attended by thirteen ministers, three leaders, and thirty-nine representatives. A new Sunday-school hymn book is under way.
     THE eighty-second anniversary of the Swedenborg Society was held on June 21st. Two thousand nine hundred and one volaries have been disposed of during the year, of which 309 were presented to clergymen and theological students, 272 to public libraries, 176 to other institutions, etc., and 518 to subscribers; 6,480 volumes have been reprinted, and 100,000 leaflets issued. Dr. Blyden, a full-blooded negro, who holds a high position in the government of Liberia, addressed the meeting, tracing a connection of the establishment of Liberia to the Newchurchmen Wadstrom and Gandy, referring to Swedenborg's analysis of the African character, sketching the adaptability of Mohammedism to the African nations, deprecating the present conquest of Africa by Europeans, and commending the "regeneration" of that continent by industrial and religious colonization.
     Austria- Hungary.- THE Rev. Fedor Gorwitz of Zurich, Switzerland, made his annual visit to Vienna this spring; 22 persons partook of the Holy Supper. The Rev. W. Pazdral (concerning whom see Life, p. 63) came to Vienna to meet Mr. Gorwitz and the Vienna Society. Convinced that the New Church cannot be established among the Czechs of Bohemia before the Writings have been translated into their language, he intends to make a beginning in this direction and translate the Doctrine concerning the Lord. He is about to move from Kladno to Tabor to take charge of an evangelical congregation. While preaching the unity of God in the LORD, he does not yet see his way clear to evangelizing the Second Coming.
     MR. Gorwitz also visited Budapesth, where the friends have, in consequence, withdrawn from the German Synod, and Dr. Nahrhaft (see Life p. 10. 48) has repudiated his lay ordination. Mr. Gorwitz, in view of Convention's action looking to his investiture with the office of General Pastor, has accepted Dr. Nahrhaft as a candidate and prescribed a course of study. Mr. Gorwitz baptized the latter, and administered the Holy Supper to 19 communicants. Religious liberty practically reigns in Hungary, and in consequence the organization of a New Church Society will probably be recognized officially.
There is given love truly conjugial 1892

There is given love truly conjugial              1892



     Vol. XII, No. 9.     PHILADELPHIA, SEPTEMBER, 1892=123.     Whole No. 143.


     There is given love truly conjugial, which at the present day is so rare that it is not known of what quality it is, and hardly that it is.- C. L. 58.
Title Unspecified 1892

Title Unspecified              1892

     INFLUX is according to the recipient vessels.
     Although the influx of conjugial love is universal, affecting all creation, from man down to the vilest worms, yet it is by no means received universally as conjugial love, even by men, nor are the thoughts concerning it universally true.
     The deepest seated of all loves, it engrosses the attention of the mind whenever it is mentioned. In works descriptive of human life, in tales, romances, novels, poems, for the most part the conjugial is the predominant theme. Yet throughout the myriads of books that have been written with this central motive, the lack of true knowledge concerning conjugial love is painfully evident. An occasional statement or description will attract the attention by virtue of expressions revealing an extraordinary perception of conjugial love. Yet it proves to be the result of a merely momentary illustration of the writer, a rift in the clouds of dense ignorance, through which the golden light of heaven streams for a brief period, to be shut out again by the speedy reclosing of the leaden canopy. Miss Procter's beautiful lines, quoted elsewhere, are a remarkable instance. From these alone one might conclude that the authoress had a true insight into conjugial love. Yet you will read her other poems from beginning to end without discovering another approach to these affecting verses. And as this poem stands alone among the productions of its authoress it is, as well, a rare oasis in the whole domain of poetry and song.
     Yet the novels and poems that are in existence are read with avidity, and the false sentiments there advocated, either openly, or with the tacit concurrence of the narrator, enter the mind with all the persuasion which an alluring style possesses. Every reader, especially the young, should therefore be constantly on the guard against their error and falsity, and their persuasive spheres. He should read with judgment and discrimination. But to do this he must learn the truths concerning conjugial love. Else he will not be able to protect himself against mischievous sentiment and false teaching.
     First, then, be it remembered that there can be no conjugial love where the LORD is not known or acknowledged, for the conjugial is from Him alone.
     Again, the conjugial is not where the truth, which the LORD has revealed, is not received to govern the life.
     The conjugial is essentially the marriage of good and truth. Marriage between two is for the purpose of conjoining the good which is embodied in the one with the truth embodied in the other, and in that union is conjunction with the LORD, which is the source of human happiness, the end which the LORD purposes in His creation.
     Whatever, then, will further the orderly development of conjugial love, promotes the very object of heaven. Whatever interferes with, disturbs, or destroys conjugial states, lends itself to the powers of hell.
     As the conjugial is the very jewel of human life and the repository of the Christian religion, therefore, when youth comes to the age when the conjugial inclination arises, it should be freely and fully taught what conjugial love is, and how it can be preserved and cherished, or else the phantastic, erroneous, and false thoughts that float thick in the mental atmosphere of the Christian world cannot be dispersed, but will inevitably find a lodgment `in the mind.
     The Work on The Delights of Wisdom Concerning Conjugial Love should be put into the hands of every young man and maiden, when love of the other sex begins to assert itself. It should he read daily. NO stronger protection against the suggestions, insinuations, and infestations of worthless and evil spirits can be found than the LORD'S Divine Truth on the subject which they are making their concern.
Title Unspecified 1892

Title Unspecified              1892

     The origin of love truly conjugial is from the marriage of good and truth.- C. L. 60.
Title Unspecified 1892

Title Unspecified              1892

     New Church Messenger of June 15th, began the weekly publication of a newly revised form of its statement of faith, which is recommended in a leading article as being very simple, comprehensive, and carefully worded. The most radical change affects the paragraph concerning the Second Coming of the LORD. Largely through the influence of those who, for the sake of conviction and conscience, have been forced to part from the General Convention, this paragraph was formerly worded as follows:

     "The Second Coming of the LORD is not in person, but in the opening of the spiritual sense of the Word and the establishment of a New Church on earth. It was effected by a General Judgment, which took place in the spiritual world, A. D. 1757, and by the revelation of the doctrines of the New Church through Emanuel Swedenborg, a servant of the LORD JESUS CHRIST."

     The paragraph has been altered so as to read:

     "The Second Coming of the LORD has already taken place. It is not a in person, but is a revelation of Him in the internal sense of His Word; and is the beginning of the New Christian Church of divine promise, and a new era of enlightenment and progress among men."

     The first version followed pretty closely the real truth and the actual expressions to be found in the Writings.
     The second version omits the important declaration concerning the Last Judgment in the year 1757, and perverts the truth found in the first version. Neither the idea nor the wording contained in the final clause of the paragraph even approximate the truth revealed in the Writings. It is well known what the Messenger and the majority of its writers mean by the vague expression of "a new era of enlightenment and progress among men." They mean the spread of natural enlightenment and of material progress which exists in the world. But these are no more the Second Coming of the LORD, than was the awakening of learning and art at the close of the Middle Ages.

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     This return to the worship of the naturalism and materialism of the present age, and its substitute for the acknowledgment and worship of the Divine Truth revealed through Emanuel Swedenborg, is but an added, although forcible, confirmation of the justice of the step taken by those who would be free to worship the LORD truly at His Second Coming, in separating themselves from the General Convention, where the First Commandment is transgressed and broken.
     The matter is made worse by the qualification which has been added to the heading. This, as it stood formerly, was couched in the non-committal words: "A Statement of the Faith of the New Church," but to this has been joined the sub-heading: "as set forth from the Word of God in the Writings of Emanuel Swedenborg." Nowhere in the Word of God, as it exists in the Old and New Testaments, and in the Writings of Emanuel Swedenborg, can the statement be found that the Second Coming "is a new era of enlightenment and progress among men." But the statements there found are of this tenor:
     "'The Coming of the LORD' signifies the acknowledgment of Truth Divine by those of the New Church, and its denial by those of the Old Church" (A. C. 8427).
     "A New Heaven and a New Church are the LORD'S Advent" (A. R. 145).
     "The LORD'S Advent involves two things, the Last Judgment, and after that a New Church" (A. R. 626).
     "This Second Advent of the LORD is effected by means of a man, before whom He has manifested Himself in Person, and whom He has filled with His Spirit, to teach the Doctrines of the New Church by the Word from Him" (T. C. R. 779).
correspondence of love truly conjugial 1892

correspondence of love truly conjugial              1892

     The correspondence of love truly conjugial is with the marriage of the Lord and the Church.- C. L. 62.
HEAD OF THE CORNER 1892

HEAD OF THE CORNER       Rev. F. E. WAELCHLI       1892

     (Delivered in the German language on the occasion of the laying of the corner-stone of the Berlin School-house. See page 121.)

     The Stone which the builders rejected is become the Head of the Corner-Psalm cxviii, 22.

     THE Internal Sense of these words is given as follows in The Apocalypse Explained: "The Stone of the Corner signifies every Divine Truth upon which is founded Heaven and the Church, thus every foundation. And because the foundation is the ultimate upon which rests the house or temple, therefore it signifies all things. . . Because by Stone of the Corner is signified every Divine Truth upon which the Church is founded therefore, also, the LORD is signified as to the Divine Human, because all Divine Truth proceeds from Him. The builders or architects who rejected that Stone, as it is read in the Evangelists, are they who are of the Church, there of the Jewish Church, which rejected the LORD, and with Him every Divine Truth; for with them there were nothing else than vain traditions from the sense of the Letter of the Word, in which the truths themselves of the Word were falsified, and the goods adulterated" (A. E. 417).
     By a stone, in the Word, is signified faith from the LORD. Faith which is from the LORD is from His Divine Truth or His Word, for by this He teaches what faith is, and also gives it. A stone, therefore, also signifies the Divine Truth or the Word. That the LORD the SAVIOUR JESUS CHRIST is called a Stone and a Rock in the Word is plain from the following passages: "Jehovah will visit His flock; out of Him will come the CORNERSTONE" (Zachariah x, 3, 4). "The God of Israel said, THE ROCK of Israel spake to me" (2 Samuel xxiii, 3). "Let the words of my mouth be well-pleasing, and Jehovah be my ROCK and my Redeemer" (Psalm xix, 15). "And I say unto thee, Thou art Peter, and upon this ROCK I will build My Church." (Matthew xvi, 18). "Whosoever heareth there sayings of Mine, and doeth them, I mill liken him unto a wise man, who built his house upon a ROCK; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell net; for it was founded upon a Rocd." (Matthew vii, 24, 25).
     Since such is the signification of a stone, it follows that by "the Stone which is become the Head of the Corner" is meant the LORD Himself in His Divine Human. By the Stone of the Corner is meant the foundation stone upon which the entire house or temple rests, as is evident from Jeremiah (li, 26): "They shall not take from thee a stone for a corner, nor a stone for foundations."
     By a corner, in the Word, is signified strength and firmness, because in the corners of a structure is the greatest resistance, and also the connection of the whole. Corners, being the extremities, also signify extremes, and extremes signify all things, because they include all. Since corners are extremes, they are also ultimates which sustain things superior and interior, as a foundation does a house. Such being the signification of corners, it is clear why the LORD is called the Stone of the Corner. All the strength and firmness of Heaven and of the Church are in Divine Truth from Divine Good, which proceeds from the LORD, and is the LORD in His Divine Human. If this be the Stone of the Corner of man's spiritual house, then will all the doctrines of the Church, whereby that house is built up, have strength and firmness. If doctrine, and the life according to it, be founded upon the Divine Truth, then will that Truth be in man the point or means of resistance, will be his defense against the assaults of evils and falsities, and will also hold the entire spiritual structure in connection. The house will be founded upon the Rock, and although the elements may rage against it, yet it will stand firm.
     In order that the LORD in His Divine Human may be the Stone, the Head of the Corner, it is above all necessary that the LORD in His Divine Human be acknowledged. All the truths of doctrine of the Church must he founded upon this acknowledgment. The LORD in his Divine Human is the Divine Good manifesting itself in the Divine Truth or the Word; consequently the Word is the Divine Human Itself. "In the beginning was the Word, and the Word was with God, and God was the Word; and the Word was made Flesh." If man does not look to the Word as the LORD Himself, it is impossible for him to rightly know or acknowledge any truth of doctrine whatever, for in such case the fountain is impure, and consequently the whole stream is polluted. If man's idea of God be false, then will all tenets founded upon that idea be interiorly false. "The idea of God enters into all things of the Church, religion, and worship; and theological matters reside above all in human minds, and in the highest ones there is the idea of God; wherefore if this is false, the things which follow, derive from the principle from which they flow down that they are false or falsified; for the highest, which also is the inmost, makes the very essence of all the consequents, and the essence, like a soul, forms them into a body, after its own image, and while in its descent it lights upon truths, it also infects them with its own blemish and error" (B. E. 40).

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Let therefore the man of the Church, who desires to acquire the truths of the Word and be led thereby into conjunction with the LORD, above all be in a reverent and humble acknowledgment of the Word, in all its forms, as the LORD Himself, revealing Himself in His Mercy to the eyes of angels and men; in approaching the Word let him realize that he is approaching the LORD Himself, to learn from Him the way of life and eternal happiness. If this is his state, then will he have a true idea of God, and will be able to see the truths of the Church in their own true light.
     "The Stone which the builders rejected, is become the Head of the Corner." "The builders or architects who rejected that Stone are they who are of the Church, there of the Jewish Church, which rejected the LORD, and with Him every Divine Truth." Although the words of our text in the most proximate sense have reference to the rejection of the LORD by the Jewish Church itself, still they also have their application to every Church, and to every man of the Church, in which that same Jewish rejection of the LORD exists. The LORD in His Divine Human, the Stone the head of the Corner, was rejected by the Jewish Church, by this they evidenced their attitude toward the Word. The same was done, but in a more interior way, by the Christian Church at a later day. Instead of the acknowledgment of the LORD in His Divine Human as the God of Heaven and Earth, that Church has substituted the acknowledgment of three gods; and among those of that Church with whom this acknowledgment does not exist, there reigns the still more heinous denial of the Divine Human of the LORD, namely, that the Son of God was not Divine, but simply human. From the rejection of the LORD by the vastate Christian Church, there naturally follows their rejection of the Word; for in that Church, like in the Jewish, there exist in verity nothing else than vain traditions from the sense of the Letter of the Word, in which the truths themselves of the Word are falsified and the goods adulterated. But it is not only in the Jewish Church and in the Old Christian Church that the rejection of the LORD in His Divine Human reigns, but, sad to say, this is also to a great extent the case in the Church which claims to be the New Church. The LORD reveals Himself to the New Church in that Crown of all Revelations, in that most eminent of all forms of the Word which exists among men, in the Writings of the New Church. But is He acknowledged? No. On the contrary, the rejection of Him is at this day manifesting itself almost universally in the Church in open, vindictive, and bitter denial. The cry is, "Crucify! Crucify I" Their claim to believe in the Writings of the Church is like the claim of the Jewish Church of belief in the Law and the Prophets-that is, they are for them mere vain traditions, in which the very truths of the Word are falsified and goods adulterated. It is in vain that the pretense is made that while they reject the LORD in this Revelation, are willing to accept Him in the Revelations of the Old Testament and the New Testament. The three forms of the Word make one, and they who reject Him as to one of these, reject Him as to all. This reigning state of the Church might well fill one with dismay and hopelessness for its future, were it not for the Divine assurance that the Stone which the builders rejected IS BECOME THE HEAD OF THE CORNER. The New Church is the Church for eternity. It is founded upon the Rock, and though grevious heresies may infest and seek to destroy it, it cannot be shaken. The LORD will provide for Himself the true Church among the remnant who are willing to look to Him in His Word, putting aside the conceits of their self-intelligence, and the evil loves from which these conceits flow forth.
     The words of our text have their application also to every individual who by the shunning of evil enables the LORD to regenerate him, and build him into a Church. By regeneration, the Stone rejected of the builders becomes the Head of the Corner. Before regeneration man rejects that Stone. He does not wish to have his house built upon the Divine Truth, for this is opposed to his evil loves, and he chooses instead the falsities from evil which agree with those loves. But if he seeks to turn away from his evils, desiring to become a Heaven and a Church instead of remaining a Hell, and earnestly looks to the LORD in His Word, to learn thence the truths which show him his evils and teach him how to shun them, then will the rejected Stone, the Divine Truth, the LORD Himself become with him the Head of the Corner. That such is the application of our text to man's regeneration was clearly known in the primitive Christian Church, as is evident from the following passages in the Epistles and Acts: "Ye have come to the LORD the LIVING STONE, rejected indeed by men, but chosen by God; ye yourselves also as living stones are built up into a spiritual house; therefore it is said in the Scripture, I lay in Zion a CORNER- STONE, elect, precious, and he who believeth on Him shall not be ashamed" (I Peter ii, 4, 5, 6). " Ye are built upon the foundation of the apostles and prophets, the CORNER- STONE of which is JESUS CHRIST, by Whom the whole building well cemented together grows into a holy temple in the LORD; by Whom ye are built together into a habitation of God in the spirit" (Ephesians ii, 20, 21, 22). "JESUS CHRIST is the STONE rejected by the builders, which is become the Head of the Corner, and there is no salvation in any other" (Acts iv, 11, 12).
     This day has been laid the corner-stone of a house which is to be devoted to the uses of New Church Education, Instruction, and Worship, in accordance with the Doctrines of the Church. The stone selected for this use was a boulder from the field, to which no tool has ever been laid. A hewn stone would not he appropriate for this use, for we are taught in the Doctrines that hewn stones signify man's self-intelligence. I "For stones are truths, and to cut or adapt them is to I hatch out or feign from proprium, or from self-intelligence, truths or such things as are similar to truths. For such things as are hatched out or feigned from proprium or from self-intelligence have life from the man, which life is no life, for the proprium of man is nothing else than evil. But what is not from proprium, but from the Divine, this has life itself, for all life is from the Divine" (A. C. 8941).
     This stone has been laid in the Southeast corner, for the East signifies the good of love, and the South the truth of faith. It has been so laid that while it will be in the line of the bottom row of stones of the foundation, and thus constitute a part of the foundation itself, it at the same time extends some distance below that line, and so will be the deepest stone, the very foundation of the whole structure, upon which the whole rests.
     May this stone be for us, and for our children, and for those who in future time will receive in the house which will be erected upon it the ministrations of the LORD'S Love and Mercy in Instruction and Worship, a Memorial that the LORD in His Divine Human, from Whom proceeds all Divine Truth, is the Corner- Stone upon Which Heaven and the Church are founded, and that the Church with man can only become a true house of God in the degree in which the LORD in His Divine Human is acknowledged in life and thought.

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Upon this acknowledgment, upon this Rock, will the LORD HIMSELF build His Church; for "Except the LORD build the house, they labor in vain that build it."- AMEN

     PRAYER.

     O LORD JESUS CHRIST our SAVIOUR: Help us that we may truly acknowledge Thee as the Corner- Stone of Thy Church, and look to Thee for strength and firmness in all our conflicts against evil and falsity. Open our eyes that we may see Thee as Thou revealest Thyself in Thy Word in Thy Divine Human. Help us that we may be truly thankful for Thy abundant mercies. Thou hast in Thy Mercy provided the means for the building of a house wherein uses of the Church are to be performed for us. Bless, we pray Thee, the erection of this house upon the corner-stone which has this day been laid, and help us to humbly acknowledge our great unworthiness for this Thy great gift, and to ever regard it as a manifestation of Thy great Love toward us.- AMEN.
Love truly conjugial 1892

Love truly conjugial              1892

     Love truly conjugial, from its origin and from its correspondence, is celestial, spiritual, holy, pure and clean, above every love which is from the Lord with the angels of heaven and with the men of the Church.- C. L. 64.
REDUCTION OF SENSUALS INTO CORRESPONDENCE 1892

REDUCTION OF SENSUALS INTO CORRESPONDENCE              1892

     (GENESIS XL, 16-23.)

     (16.) THE sensual subject to the voluntary part apperceived (but obscurely) that good would happen; but the celestial in the natural perceived and predicted concerning the event of the successions of things voluntary, in a series complete and continuous even to the end, without termination anywhere in the middle, especially of things voluntary.
     As to there being no termination anywhere in the middle, it is to be said that the interiors with man are distinguished into degrees, and in every degree are terminated, and by termination, separated from the inferior degree, thus from the inmost to the outermost. When inferiors are thus terminated, or by terminations are made distinct among themselves, then every degree is a plane, in which the good which inflows from the LORD rests, and where it is received. Without those degrees as planes, good is not received, but flows through, as through a sieve or perforated basket, even to the sensual, and then, inasmuch as it is without any direction I in the way, it is changed into what is filthy, which appears to those who are in it as good, namely, into the delight of self and the love of the world, consequently into the delight of hatred, of revenge, of cruelty, of adultery, of avarice, or into mere voluptuousness or luxuriousness.
     (17.) The inmost of the voluntary was full of celestial good for the nourishment of the natural; for good from the LORD inflows through man's inmost, and thence by degrees as of a ladder to exteriors; for the inmost is respectively in the most perfect state, wherefore it can I immediately receive good from the LORD, but not so the inferior things; if inferior things received good from the LORD immediately, they would either obscure it or pervert it, for they are respectively more imperfect. The celestial good in the inmost of the voluntary was according to all use of the sensual; but the false of evil consumed it; for the false of evil is what consumes good, evil itself being opposite to good; yet by itself it does not consume goods, but by the false, for the false assaults the truths which are of good. Truths are as it were the outworks within which is good, and by the false the outworks are attacked and overthrown, and when they are overthrown, good is given to the curse.
     (18.) The Celestial in the natural revealed from perception what it had in it, namely, the successions of things voluntary even to the last-that is in one period continuous from beginning to end, (19) and it revealed that in the last it is concluded from what is foreseen, but not from what is provided; for Providence is predicated of good, but foresight of evil, for all good inflows from the LORD, wherefore it is provided, but all evil is from hell, or from man's proprium, which makes one with hell, wherefore it is foreseen. Providence about evil is nothing else than the direction or determination of evil to less evil, and as much as it is possible to good; but the evil itself is foreseen; here, therefore, since the sensual subject to the voluntary is treated of and its rejection on account of evil, it is foresight which is signified; for it was concluded from what was foreseen that the sensual subject to the voluntary would be rejected and damned, for the false of evil would consume the things which were of those sensuals.
     The reason why the sensuals subject to the intellectual part were retained, and the sensuals subject to the voluntary part were rejected, is an arcanum which without illustration cannot be comprehended; but the following things may serve somewhat for elucidation.
     By sensuals are understood those scientifics and those delights which have been insinuated through the five bodily or external senses into man's memory, and into his concupiscences, and which together constitute the exterior natural, from which man is called a sensual man; these scientifics are subject to the intellectual part, but the delights to the voluntary part; those scientifics also have reference to the truths which are of the understanding and those delights to goods which are of the will; the former were retained but the latter were rejected. The former were retained, because for a time they could accord with intellectual things, and the latter were rejected, because they could not in any wise accord together; for the voluntary in the LORD, Who is treated of in the supreme sense, was Divine from conception, and was Divine Good Itself, but the voluntary by nativity from the mother was evil; wherefore this was to be rejected, and a new one procured in its place from the Divine Voluntary by the intellectual, or from the Divine Good by the Divine Truth, thus from His proper ability.
     (20.) In the last of the period, when the natural was regenerated, there was initiation by the interior natural and conjunction with the exterior natural; for when man is regenerated then inferior things are made subordinate and subject to superior, or exterior things to interior, and then exterior things became servants, and interior things became lords; but they become servants of a quality according as they are loved of the LORD, for it is mutual love which conjoins, causing it not to be apperceived as service, but as compliance from the heart, for good inflows from the interior, which causes such delight there; and according to what was provided and foreseen concerning the sensuals subject to each part, the intellectual and the voluntary, which are among those things which are in the exterior natural.

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     (21.) The sensuals of the intellectual part were received and made subordinate-that is, they were reduced into order. Those sensuals are received and made subordinate when they minister, and serve as means to things interior, as well for producing into act, as for seeing within; for man, in the sensuals which are of the exterior natural, sees interior things almost as he sees affections in the face, and still more inward affections in the eyes, and thus they serve the interior natural.
     (22.) But the sensuals of the voluntary part were rejected, according to the prediction from the celestial in the natural.
      In the Internal Sense in this chapter, the subordination of the exterior natural is treated of, which is to be made subordinate, to the intent that it may serve the interior natural for a plane; for unless it be made subordinate, interior truths and goods have nothing in which they can be represented, nor consequently the interior thoughts, which have in them what is spiritual and celestial, for interior truths and goods are exhibited in the exterior natural as in a face, or as in a mirror; wherefore when there is no subordination man cannot have any interior thought; nay more, he cannot have any faith, for there is no remote and eminent comprehension, and thence no perception of such things. What makes the natural subordinate, and reduces it to correspondence is good alone in which there is innocence, which good in the Word is called charity. Sensuals and scientifics are only media into which that good may inflow, and present itself in a form, and unfold itself for all use; but scientifics, although they were the very truths of faith themselves, without that good in them, are nothing else than husks among filth which fall off.
     (23.) But there was not as yet conjunction, in every manner, of the sensuals subject to the intellectual with the Celestial of the natural, and they were therefore removed; for those sensuals of the intellectual which are retained, are not on that account conjoined, for they are not yet pure from fallacies, but as they are purified so they are conjoined.
Love truly conjugial 1892

Love truly conjugial              1892

     Love truly conjugial is the fundamental of all loves celestial, spiritual, and thence natural.- C. L. 65.
EXALTATION OF THE CELESTIAL OF THE SPIRITUAL OVER THE NATURAL 1892

EXALTATION OF THE CELESTIAL OF THE SPIRITUAL OVER THE NATURAL              1892

     (GENESIS XLI, 1-7.)

     IN this Chapter in the Internal Sense, the second state of the Celestial Spiritual is treated of, namely, its state of exaltation over those things which are of the natural or external man, thus over all the scientifics therein. The natural in general, has now rested, and left all things. to the Celestial of the Spiritual. The scientifics to which good from the Celestial of the Spiritual can be applied, are treated of, and the following states, when there was' nothing good in the scientifics, except what was from the Divine Celestial of the Spiritual, which is from the Divine; Human of the LORD.
     (1.) After a state of conjunction of the sensuals which are of the exterior natural, with those which were of the interior natural, it was provided concerning the natural, from boundary to boundary.
     (2.) En the boundary were the truths of the natural which were of faith, and which were of charity, which were from instruction in the scientifics which are of the natural man; for scientifics are media, and, as it were, mirrors, in which an image of interior things presents itself, and in this image, again, as in the mirror, are presented and represented the truths and goods of faith, consequently those things which are of heaven and are called spiritual; but this latter image, inasmuch as it is more interior, does not appear to any except those who are in faith from charity.
     (3.) But the falses which are of the natural were also in the boundary, which falses are not of faith nor of charity; these were also in the boundaries where truths were.
     In the preceding chapter the exterior natural was treated of. Also the things therein which belonged to the intellectual class, and the things which belonged to the voluntary class, and that the former were received and the latter rejected; and since the things which belonged to the intellectual class were received, they were also made subordinate to the interior natural; this was the first of the re-birth of the natural. But in this chapter the influx of the Celestial Spiritual into those things of the natural which were retained is treated of, namely, into those things which were of the intellectual part there; but because the natural cannot be reborn as to intellectual things alone, there were also voluntary things, for in order to the existence of anything, it must partake of the intellectual and at the same time of the voluntary; and, whereas, the former voluntary was rejected, therefore a new one was to inflow in its place. This new voluntary is from the Celestial of the Spiritual, which, in its influx into the material, is treated of in this chapter. In this state the truths in the natural were exterminated by falses, and thus the natural was left to the Celestial of the Spiritual.
     (4.) The falses which were not of faith and not of charity exterminated the truths of the natural which were of faith and charity. As to truths being exterminated from the natural by falses in the boundaries, it is to be known that this is the case in the beginning in all regeneration; for the truths which, in the beginning, are insinuated with man, are, indeed, in themselves truths, but they are not truths with him until good is adjoined to them. The good adjoined causes truths to be truths, good being the essential and truths its formalities; wherefore in the beginning falses are near truths, or falses are also in the boundaries where truths are; but in the degree that good is conjoined to truths, falses flee away. `When the sphere of the false is near at hand, as in the beginning, then truths are, as it were, exterminated, but meanwhile they are stored up in the interior, and are there filled with good, and thence successively remitted. But when truths are exterminated out of the natural, then comes a state of illustration from the interior, at first general or in general light, in order that truths may be there replaced in their order, whence the natural is illustrated particularly. In this manner correspondence is effected between the spiritual and the natural with man, or between his internal and his external; for truths are first procured; afterward those truths are, as it were, exterminated, yet they are not exterminated, but stored up, and then the inferior receives general illustration from the superior, or the exterior from the interior, and in that light truths are replaced in their order, whence all truths therein become images of their general, and correspond.
     (5.) But an obscure state came, in which it was provided that there should be the scientifics which were of the natural, conjoined together, to which the things which are of faith and charity might be in-applied; for scientifics are the containants of natural good; since, as, in general, all truths are the vessels of good, so also are all scientifics, for these are the lowest vessels.

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     (6.) There were also scientifics of no use, since they had no other end than glory and pleasure, which ends are of no use, because they are of no benefit to the = neighbor; they were also full of lusts; they appeared near those scientifics which were of use.
     (7.) These scientifics of no use exterminated the good scientifics. It appears sometimes as if falses and truths I are in one subject, but they are not the falses which are opposite to truths therein, but which are associated by applications. The subject in whom truths and at the same time falses which are opposite subsist, is called lukewarm, and the subject in whom fakes and truths are commixed, is called profane. But there was a general state of illustration in that obscure state. It is called obscure, because truths were exterminated.
Into love truly conjugial 1892

Into love truly conjugial              1892

     Into love truly conjugial are collated all joys and all delights from firsts to ultimates.- C. L. 68.
DESCRIPTION OF THE BERLIN SCHOOL PROPERTY 1892

DESCRIPTION OF THE BERLIN SCHOOL PROPERTY              1892

     THE ground on which the new school building is being erected comprises a little more than four acres, and is situated on King Street. This point of the street is on the highest level of the town of Berlin, and from the building itself the greatest part of the towns of Berlin and Waterloo can be seen. The school building covers 42 by 42 feet, and stands 150 feet from the street, thus affording a splendid opportunity for beautiful grounds in front of it.
     It is to be constructed of wood, with an eight-foot; basement, two stories, and a mansard roof. The basement will contain two spacious play-rooms, one for the boys and the other for the girls. The middle part of it will be the furnace room and also coal cellars. The first floor will be used for the school, and is divided off into six rooms and an entrance hall.
     The second floor is to be used as the hall of worship, sufficient space being set apart for two small rooms, the robing room and a retiring room. The second story and, the mansard roof together make the height of the hall of worship. The building will be heated with hot water and the ventilation will be of the latest and most improved kind.
     The grounds were bought on the 11th of May, and; the first sod for the foundation was removed on the 7th of June. The men of the society undertook this part of the work themselves, and in honor of this occasion the ladies provided delicious refreshments for them at, the house of Mr. Rudolf Roschman (opposite the grounds); these refreshments were the more acceptable as the weather was very warm and the affair a genuine surprise.
     The whole grounds are being fenced in, a work, likewise, of the men of the society.
     The building is advancing well, and is probably under roof by this time.
No others come into love truly conjugial 1892

No others come into love truly conjugial              1892

     No others come into love truly conjugial and can be in it but those who go to the Lord and love the truths of the Church and do its goods.- C. L. 70.
Notes and Reviews 1892

Notes and Reviews              1892

     ARCHBISHOP Villatte, of the old Catholic Church in America, on his return to this country was the guest of Mr. Edward Randall Knowles, whose Songs of the Life Eternal was noticed in the Life for June, 1891.



     "Swedenborg's Maximus Homo; its Meaning Explained, and the Wholesome and Liberalizing Tendency of its Teachings Clearly Exhibited, with a few other Related Subjects," is the title of a pamphlet by the Rev. B. F. Barrett, published by The Swedenborg Publishing Association, of Germantown, Philadelphia.



     THE Quarterly Review, in an account of "Hymns and Hymn-writers," refers to the first Hymn-bock issued in connection with the New Church:
     "A curious feat in hymn-making. . . . Joseph Proud, the inaugurator of Swedenborgian hymns in England, is said to have composed in three months, the 300 original hymns which he published in 1790 for the use of the 'New Church.'"



     THE discovery of Noah's Ark (!) on Mount Ararat is again going the rounds of the press. A Greek, the Rev. Dr. John Joseph Noun, claims to have seen it, and describes it as over 300 yards long and 100 feet high, with window-like turrets or protrusions on top of it, and one or more at the sides. "A roof had evidently rounded and covered it, but the snow had crushed much of it in, and three-fourths of it was covered and filled with snow." Newchurchmen generally know what to think of such a claim, excepting the author of Solomon's Temple and capitol, who although a Newchurchman and a member of the Convention's committee on the Translation of the Word, gives a picture of Noah's Ark.



     IN A Biographical Dictionary of the Living Authors of Great Britain and Ireland, published in 1816, occurs the following entry concerning one of the earliest Newchurchmen:
     "Smith, William, a Methodistical preacher of the Huntingtonian description, who in imitation of his Master, of leather breeches memory, subscribes M. G., that is, 'Miracle of Grace,' to his name. He was originally clerk to the Swedenborgian sect meeting at York Street Chapel, after which he opened a day-school and preaching-room in Westminster, but at present he has a place called Beersheba Chapel, Prospect Place, St. George's Fields. This worthy apostle has printed Letter to Onesinus, in answer to his remarks on William Huntington, 8vo, 1810."



     DR. J. M. Buckley, who asserted in the Century Magazine two years ago that Swedenborg was insane, has either changed his opinion, or else his allegation of such insanity is used as a cover for his plagiarism from the Doctrines of the New Church. On August 9th, in an address against woman suffrage, delivered at Chatauqua in the presence of five thousand people, he used the following words which any one at all conversant with the Writings will recognize as expressing the teachings of Swedenborg:
     "The fundamental proposition on which I rest the whole case is that there is a feminine soul as well as a female body, a masculine soul as well as a masculine body, a spiritual sex as well as a corporeal one. The peculiar controlling masculine element is the understanding, and the peculiar feminine element the supremacy of the affections, and the intellectual difference is equally marked."



     "I SAW an insane woman in the street. It was granted to think . . . that if that external were absent . . . all would be like her, with a variety of insanity according to the acquired nature of each person" (S. D. 2808).
     To such an introspection does the Concordance (Part. 64) lead us, under the article "Insane" Whoever would make internal and external insanity a study has abundant material in this Part. The naturalist will be delighted with the entries under the article "Insect," where among other things the doctrine of spontaneous creation is asserted.

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Under "Inspiration" the teaching is given which is so necessary at the present day both for those of the Old Church who yearn for light, and also for those who have entered the New Church. The quotations from the Adversaria, which are quite full, and in which Swedenborg declares his inspiration, especially deserves careful study. A typographical error occurs in reference to Coronis, n. 3, where the name "JEHOVAH" is used with LORD. Wherever the two names occur together in the Word they are given as LORD JEHOVAH, and this for a spiritual reason. As might be foreseen, the article "Instruct" is very full. The entries under "Instrument" will be of especial interest to those centres of the Church that have formed orchestras, as various instruments and their correspondence are treated of. "Intelligence" is also a long and important article, while "Interior," which occupies three and one-half pages in this Part, bids fair to require as many more in the next.



     IN addition to the items concerning the Swedenborg Society's work given in the August Life, it ought to be stated that eight parts of the Concordance, Nos. 44 to 51, and 12 volumes have been delivered-equal to 7,773 parts, in the year. Last year 7,682 parts were delivered with seven issues, showing an increase in the general sale, but last year 72 volumes were sold against only 12 this year. Since the commencement of the printing of the Concordance the Society has paid L1,957 6s. 7d. for its publication, and received L1,000 3s. 10d.
     It was decided to issue two-page leaflet extracts from Swedenborg without note or comment, and the decision was arrived at that such a mode of disseminating the doctrines of the New Church carried with it many advantages. By way of experiment 100,000 copies have been printed, comprising its varieties, entitled Gem Leaflet.
     Mr. L. P. Ford, who has now completed the translation of Heaven and Hell into the Dutch language, has obtained the assistance of the Society to publish an edition of 3,000 volumes. This translation will not be circulated in Holland alone, but will also be sent to the Dutch-speaking people in Transvaal and other places.
     Baboo Avoy Charan-Ghose, of Naihati, Bengal, has been granted copies of the Compendium, Heaven and Hell, and the Reflections of his countryman, Mr. Dadoba Pandurung. The Committee briefly referred to the state of the Old Church, as shown from the sermons of some prominent religious teachers of the day, begin nine with these words: "A fond belief is prevalent that New Church doctrines are being increasingly taught in what is termed the Old Church. We tear the extent is very small."
      The wife of Dr. Blyden was present at this meeting.
Love truly conjugial 1892

Love truly conjugial              1892

     Love truly conjugial was the love of loves with the ancients who lived in the golden, silver, and copper ages.- C. L. 73.
WEDDING GARMENT 1892

WEDDING GARMENT              1892

     A TALE.

     (Copyrighted.)

     V.

     THE CITY OF NEWCOMERS.

     IN a short time I became aware that the paradise was approaching its limit, and now I began to see many persons who were weary of their surroundings, and whose supreme desire evidently was to be set free. Some of the more dejected had thrown themselves upon the ground, and were bewailing their fate. Entering into conversation with several of these, I was informed that they had been in the great garden not less than ten days; that long since the bare sight of the beautiful green foliage had excited disgust, and that the various fruits, once so pleasing to the eye, so delicious to the taste, were now rejected with loathing.
     "There is a gate over there presumably leading out of this detestable place," added one of them, sullenly; "but what is the use of a gate that is never opened? Much good it does us whose fate apparently is to suffer torment here until we go mad."
     Hardly were these words uttered when some one started up at a distance in advance of us, shouting joyfully: "The gate! The gate! It is opening!"
     In a twinkling the despairing ones lying about me leaped to their feet, end tore through the thickets and across the lawns at a breakneck speed. Every avenue became suddenly alive with hurrying people, and scarcely had the gate risen upon my view before a great throng was massed about it. Hastening forward with no lack of eagerness on my own part, I stood on the outskirts of the crowd, and passed through the gate among the last.
     I had resolved to question the keeper of the gate, who was evidently an intelligent person, so while the noisy crowd scattered far and wide, I remained in the neighborhood, and after some time approached and accosted him. I found him very willing to talk, and remained more than an hour in his company. I related my experience in the pseudo-paradise, and asked many questions.
     He assured me that the suffering endured in these imaginary heavens was far from incompatible with the Divine Mercy; falsities of faith long cherished could rarely be seen and rejected until living experience had discovered the pain and suffering which they inevitably entailed. The man Downing was unquestionably one of those persuasive evil spirits whose life's delight is in enticing novitiates into wickedness, thus attempting to start them on a downward course. Such evil ones, not yet having lost every semblance of good, and therefore not finally imprisoned in hell, are allowed such freedom, temptations being necessary for the purification of those preparing for heaven. . . . Some of the flower-dance coquettes were, no doubt, innocent and well-disposed in the main, only requiring temptation and instruction to cure them of a tendency to harmful coquetry, but many were courtesans at heart, and several were probably female counterparts of Downing, who were allowed thus to tempt, and, in so doing, draw out the interiorly evil ones from the good. In such manner were they made use of as winnowers, though lost to all good themselves.
     "The interiorly good," he added, "are always glad to learn that the real life of heaven is something very different from the life of idle comfort which they had foolishly proposed for themselves."
     "Tell me about the life of heaven," I asked.
     And then it was explained to me how heaven is a vast kingdom of uses, every angel from the lowest to the highest being happily engaged in some occupation for which he is fitted and which makes for the common good of all. These occupations are countless, being far more numerous and varied than those on earth; for heaven is not a place where nothing is done, but where everything is done, that is to say, everything innocent and useful-a place where regenerated or perfected men and women live and work together in ineffable happiness, ceaselessly glorifying God in their hearts indeed, but only at stated times joining in external worship, meanwhile performing daily duties as in the world and indulging themselves in the most delightful recreations.
     "To love to live in the stream of the Divine Providence, or according to Divine order, and to love and do uses to the neighbor-this is to be an angel and to be in heaven," he said finally.

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     "It is important," the gate-keeper added, "for well- disposed novitiate spirits to choose some occupation and learn to perform its duties sincerely, faithfully, and justly, not from the hope of reward, but from love to God and man. So will they the more quickly prepare themselves for their final home; for use is the very life of heaven, even as idleness and self-indulgence form the very life of hell."
     "How am I to choose an occupation?" I asked, doubtfully. "Where shall I find it?"
      "Only go forward, desiring it earnestly, and you will find what you are best fitted to do."
     With this remark he rose abruptly from the bench whereon we had been seated, telling me, after a moment's hesitation, that he had received a sign from above that the time was ripe for again opening the gate. I then observed that a fresh throng of people had gathered within the inclosure, some of whom were fighting for positions of supposed advantage, while others were making futile efforts to break through the gate.
     I stood still and looked on as the keeper walked forward deliberately.. After some little delay the great gate swung back and the people crowded through turbulently and scattered as before. The scrambling and scuffling, the straining haste and angry babble of the captives, would ordinarily have provoked me to laughter, but I was now too absorbed in serious thought to be easily diverted. The callous crowd seemed to me typical of the callous, thoughtless world whence we had all so recently arrived.
     In a very short while all those set free had dispersed, except two or three who lingered in conversation with the gate-keeper. Eager to hear all that might be said, I approached, and, to my great surprise, found one of the party to be none other than the erstwhile sanctified clergyman whom I had twice before encountered. What he heard in answer to his inquiries was evidently displeasing, for as I drew near I heard him say in a loud, angry voice:
     "After I have struggled to keep the faith for so many years, denying myself half the pleasures of life, after I have fairly won my starry crown and earned the right to heavenly rest, now you tell me that heaven is a workshop!"
     "I am not to blame if you are not pleased," the gatekeeper answered, mildly but with dignity. "I only speak the truth as I am instructed to do from heaven."
     "I refuse to believe it!" cried the other, in wrath, adding, as he turned to move away: "I intend to continue the search till I find the heaven of my faith. If, it is not to be found, then I have been cheated, and no one need talk to me about a God!"
     The man's face was deeply repulsive as he said these bitter words. The face of the gate-keeper was in striking contrast, being dignified, mild, serene, alive with 1 noble purpose. I felt a certain awe creep over me as I looked at him. Was he an angel? I should have asked him, when we two were left alone, if I had dared. Certainly he seemed noble enough in look and speech, I and if not an angel now, would soon be one.
     We had some further conversation, in the course of which he told me that a populous city of newcomers was not far from us, and that if I followed a highway which he indicated, it would require no great length of time to arrive there. With kindly expressions of good-will, he then bade me adieu and we separated.
     After half an hour's walk through an agreeable, rolling country, divided between groves and cultivated fields, I found myself on the outskirts of a large town which appeared to be similar in all respects to those cities of the natural world with which I was familiar. The streets were and the houses were built as usual, paved, some of brick, others of stone, and still others of wood. It was late in the afternoon when I arrived, and large numbers of the inhabitants were seeking recreation, some strolling in the streets and parks, some driving, others visiting places of amusement. Elderly people were seated at the windows of most houses, looking upon the sights without for entertainment. Everything wore a holiday look, and the shops and booths were doing a thriving business.
     At length, weary of wandering through the streets, I entered a tavern and ordered a light meal. As I was finishing my wine, three well-dressed, agreeable-looking young men entered and seated themselves at a small table near mine. The play of expression on their faces was interesting, and I lingered, finding myself entertained by the snatches of their conversation which often reached me. One of them, and the merriest of the three, was distinguished by singularly fine features, a courteous manner, and a direct glance of the eye which seemed to guarantee truthfulness and honor, and all this was presently enhanced by the addition of the pleasing name of Alaric Mortimer. The other two were far from unattractive externally, but I did not feel drawn to them in the same way.
     After they had finished their meal, more wine and a I pack of cards were brought in. It was then that, after glancing at me with a tentative nod and smile, Alaric Mortimer invited me to join the party in a game. What we played I do not recollect, but it was productive of good fellowship and amusement, and I certainly showed more skill and entered into the game with a keener zest than ever before. Reflecting upon this, it was clear to me that all my faculties were more active and powerful since the withdrawal from the natural body.
     "Suppose we go to the theatre this evening," proposed Mortimer, after we had been playing some time. "I know a place where you can hear delicious music and see some beautiful dancing. A poetic pantomime, not an ordinary ballet," he added. He glanced at his two friends, whom he called Jack and Percy, and then at me, as he spoke.
     "I prefer the society drama," responded "Jack," promptly.
     "Give me the classic," said "Percy." "We can see a Greek tragedy at a charming place not far from here."
     "How wonderful it is," I said, "to find everything here so similar to everything in the natural world!
Yet, what else should we expect to find! The truth is, men on earth only half believe in another world at best, and, therefore, none but the vaguest ideas in regard to it are cherished."
     Here I observed that Mortimer looked at me good humoredly and appreciatively, but that the faces of his two friends wore an expression of surprise and disdain that was not encouraging. However, I made bold to add:
     "I wonder if dramas are enacted in heaven, also."
     "Alaric, he's a man after your own heart!" cried "Jack," convulsed. "I beg pardon, but I must laugh. 'Heaven!' It seems so absurd nowadays," he added, recovering himself-" this babble about the figment of the imagination called 'heaven."'
     "Exploding old wives' fables was ever a fruitless work," laughed "Percy."
     Meanwhile I stared at them in a not altogether friendly way.

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That was their position, then; I did not envy them.
     "It is your play," added the last speaker, with a certain impatience, looking at me.
     I threw down a card, at random, and said no wore. We hurried through the game, and when it was finished I rose as if to move away. Alaric Mortimer rose, too.
     "I'll talk with you about heaven," he said, with a certain charm of eagerness which captivated me.
     Involuntarily we moved our chairs apart, the other two settling themselves to begin a new game.
     "Do you know," my companion began, earnestly, "I saw an angel the other day-or, that is to say, a beautiful and glorious woman who told me that she had gone through her period of preparation and would soon enter heaven as an angel. And that woman was my own dear mother who died six years before I did. I told Jack and Percy about it, but they only laughed and said I had been dreaming."
     "Let us sit down," I said.
     "But it was no dream. I was never so wide awake in all my life. . . . And, oh! she spoke such wise, loving words, and told me so much that I wanted to know. And, by the way, she said she had been told that there were dramas and all kinds of delightful amusements in heaven. She said the angels performed their daily duties in the morning, and in the afternoon and evening sought recreation in social intercourse, driving, walking and visiting places of amusements, such as dramas concerts, and the like. She said, however, that nothing bad was represented in heavenly dramas."
     "It is easy to see how that must be so," I said, "but not easy to understand how any strong effect could be produced, in fact, how there could be anything of a drama at all if the characters were all good."
     "A beautiful and harmonious unfolding, like the opening of a flower, perhaps," said Alaric. "I am glad to make your acquaintance," he went on to say, presently. "I can't talk about such things with Jack and Percy-they always laugh at me. Do you know, those fellows will actually argue against the possibility of a life after death and try to prove that we are still in the natural world."
     "I don't know how it is with you," I said, after an exclamation of astonishment, "but I shouldn't think it wise to have much to do with such people. What insanity!"
     "They have always been warm friends of mine," was the answer, with a doubtful expression. "Except when we begin to speak of heaven and such things, they are the most agreeable of men, and I-really it is hard to see how I could give them up."
     "Some day it will be found that they are less agreeable than you think, perhaps," was my silent reflection. "A man cannot travel toward heaven in the company of atheists. The deep shadow in which they grope will in time obscure all the light from heaven which illumines his mind."
     However, when later the proposal that the party spend the evening at the theatre was renewed, I consented to go, and we all went out together. The society drama was chosen. The play proved to be profoundly interesting and was exceedingly well acted, but left a far from agreeable impression. I was ever wont to feel cast down after seeing one of those contemporary dramas which depict the seduction of a young wife away from her husband, or vice versa. Such a picture is a picture of hell.
      Shortly after the performance we all returned and lodged at the same tavern.


     VI.

     STRANGE ADVENTURES.

     THE following day was Sunday, and at the usual hour of the morning church bells were heard ringing. Rather to my surprise, when Alaric and I spoke of attending, the other two young men proposed to accompany us.
     "Oh! we only go for amusement," laughed Percy, in explanation. "The fashionable, modern church is only I another form of the theatre, and all the world attends merely for the sake of diversion-except, of course, a few among the simple-minded and uncultured."
     Peace-loving Alaric here forestalled a sharp retort from me by changing the subject. We went into the street, and, after a walk of a few squares, entered a large, handsome brick church which was filled to overflowing with the well-dressed higher classes. The discourse was not materially different from what may be listened to almost any Sunday in a fashionable church of the natural world. The minister's aim seemed not to be to instruct-to lend his hearers by truth to the good of life-but to entertain, to amuse, and to beget a comfortable self satisfaction. He talked of the great and glorious things which men had done, burning immeasurable incense before the altar of humanity, but wasted no word on the corrupt and evil loves which this great humanity hugs to its heart, and from which it must turn away its face before it can become heavenly.
     At last I arose, indignant, and left the church, Alaric accompanying me, much to the amusement of his two friends.
     "Here we all are in this world of spirits," I began, with feeling. "Heaven is on the one hand and hell on the other, and the momentous problem at our doors of emancipating ourselves from the evils still enslaving us, so to make ready for our final home; and yet that man will stand up in that pulpit and talk about steam engines, printing presses, and works of art!"
     "Perhaps he doesn't know any better."
     "He certainly must know better. Ariel, the angel who talked with me after my resurrection, said that every one who entered the spiritual world was instructed, told where be was, and of the preparatory experience through which he must pass. Any ignorance, therefore, is willful."
     "It would seem, then," said Alaric, "that such people as this preacher and those who listen to him, on account of the callous state in which they have confirmed themselves, soon forget what they have been taught and return to the habits of thought which were theirs in the natural world."
     "Undoubtedly," I rejoined, adding: "The case of such seems hopeless, for, if they refuse to think about their evils or to try to shun them, they will, of course, remain enslaved by them."
     During our conversation we had been strolling through I the streets, and now found ourselves in the front of a large stone church very similar outwardly to the other. Curiosity prompted us to look in, and I was immediately struck by something familiar in the face of the officiating minister. Another searching glance, and then I knew that there could be no mistake; it was the Rev. Sebastian Boniface who had pastoral charge of the church in the neighborhood of my country house in the natural world, and who had died some few months before my last illness. I had not known him intimately, but had highly respected him for his sterling integrity, convincing proofs of which having come to my knowledge more than once.
     "Let us go in here; I know this preacher," I said.

138



     We noticed as we entered that people of all classes were crowded into the building, evidently having gathered here, for the most part, merely for entertainment. In the rear pews were seated a disrespectful rabble, many of whom commented freely on all that took place, speaking in loud whispers punctuated by subdued laughter. Those nearer the front were more orderly in their deportment, and some seemed deeply interested in what they heard from the pulpit. As we took our seats, the minister was saying:
     "After the first shock of surprise those newly arrived in the spiritual world are too apt to forget where they are-too apt to sink back into the old earthly habits of thinking and acting and become careless of the work before them. Good friends, we have not yet reached the final home which is fixed and unalterable. This first stage of our eternal life is only a transient one. We are here to prepare to enter heaven on the one hand or hell on the other. Let us then be up and doing. To those whose life in the world has been such that it is now impossible for them to love the things of heaven (and, therefore, to enter through its gates) I say nothing, for they are past teaching. But let me urge the well-disposed to turn away their eyes and minds from much that they see and hear in this city. Let me most earnestly recommend them to strive every day and hour to order their steps according to the principles of decorum, honor, and truth; not merely in act, but in thought and intention. We have all been informed in one way or another that heaven is not a place of idleness, and it is equally clear that in this intermediate world of spirits it behooves those who wish to be in order to do a great deal more than wander from place to place in search of amusement, or even of the road to heaven. Let us remember that only by right thinking and right doing are our feet made inwardly to walk in the heavenly path, and not until we have conquered the inherent tendency to go astray are our eyes opened to see the external pathway leading up- ward. I counsel all who inwardly have turned their faces heavenward to lose no time in securing that employment for which they are best fitted, and in making it the aim of their daily existence to do the duties of their office sincerely, faithfully, and justly-from no hope of reward, but from a disinterested and genuine love of the good and the true. As you learn to do this, good friends, so will you place yourselves in the stream of the Divine Providence which flows heavenward."
     After a few additional words the minister bowed his head in token that he had finished. It was then-just as he was uttering the word "amen"-that a shameful thing happened. Suddenly there were shouts of derision from the rear of the auditorium, and a shower of pebbles was thrown at the minister, some of which fell upon his bowed head and upon the open Book before him, while above the uproar were distinguished such cries as-
      "Shut him up! Put him out! He wants to send us to a workshop I . . . He lies-lies!"
     With head erect, and with a pale but unmoved face, the outraged minister looked fearlessly at the disturbers. The scene that followed is indescribable. The whole house rose to its feet, some joining in the shouts of dissatisfaction, others attempting to silence these by crying "shame," and all adding to the tumult. It was at once clear that violent hands would be laid on an innocent man if he were not protected, and some began to crowd toward the pulpit, among whom were Alaric and I. In this way those who sympathized with the minister and those bent on malicious mischief were presently more or less distinctly outlined.
     What the end would have been but for unexpected interference is matter for conjecture only. Just as a wholesale collision seemed imminent, there suddenly appeared between the two opposing bodies three tall, erect, white-robed men with whips in their hands. Who they were or whence they came no one seemed to know, I but their mission was at once proclaimed. Without a word, they turned on the disorderly element and, vigorously employing their whips, drove all before them until the church was cleared. Something in their manner seemed to terrify the disturbers, no man of whom attempted the least resistance.
     Following at a respectful distance in the footsteps of the three strange men, Alaric and I saw the disturbers I driven to the last man into the street. And this was not all. Singling out those who had taken the lead in the outbreak-those, probably, who had thrown the stones-the white-robed guardians of the peace bound their hands with cords, and led them away captive. I saw them all disappear around the corner of the street, and supposed that the five offenders would presently be lodged in some neighboring jail; but in a few minutes the curious populace, which crowded after them, came straggling back, and reported that, after turning the corner, captors and captives had alike disappeared from view. They had entered no house door nor garden gate, but in the open highway, and in full view of the crowd had suddenly ceased to be visible.
     Alaric and I looked at each other in blank surprise. Re-entering the church, we sought speech with Mr. Boniface, the minister, who evidently ad received no hurt, and who, it was gratifying to find, recognized me with manifest pleasure.
     Who were those three strange men?" we asked, almost without preliminary.
     "Servants of the LORD, most assuredly," was the answer.
     "Do you know them? Did you expect them?"
     "No; their coming was as great a surprise to me as to you.
     "What have they done with those-those wretches?" I asked.
     "That we cannot tell with certainty, but we may be sure that they have removed them to some prison, probably a temporary one on the confines of hell, after which I will come hell itself. I have observed that the punishment which falls upon law-breakers here is immediate and decisive."
     "I don't understand their sudden disappearance," said Alaric.
     "When they disappeared from our eyes," rejoined the minister, "they appeared before the eyes of those belonging to the region whither they are bound, and who are of a similar character. Meanwhile, they seemed to themselves to take a journey, but really, there are no distances in the spiritual world, although the appearance is otherwise, and all progressions are nothing but changes of state. This is why, in the heavens, only those live together who are in similar affection and thought, and why one person immediately becomes visible to another if only his presence is intensely desired. I have heard this from angels. You will understand it only obscurely at first, but more clearly later on."
     It was now time to leave the church in order that it might be closed, and we reluctantly bade the minister good day. He cordially invited us to visit him at our leisure in what he smilingly spoke of as his temporary home, which was not far away, and we parted after a warm grasp of the hand.
     "What a wonderful and glorious gift is life-eternal life," I said, as we descended into the street.

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     Alaric's eyes wandered over the rustling tree-tops of a park stretching away to the left of us as he responded with a soft, low sigh:
     "Ah, yes! . . . But poor Jack and Percy-they have this gift, and refuse to believe in it."
Love truly conjugial 1892

Love truly conjugial              1892

     Love truly conjugial is nothing else but the conjunction of love and wisdom.- C. L. 65.
General Church 1892

General Church              1892

     Address all communications for the department of the General Church of the Advent of the LORD, to the Secretary, the Rev. Leonard G. Jordan, 2536 Continental Ave., Philadelphia, Pa.
GENERAL CHURCH MEETING AT PITTSBURGH 1892

GENERAL CHURCH MEETING AT PITTSBURGH              1892

     THE general meeting of the General Church, beginning with June 22d, and ending Sunday, June 26th, was one of great importance in the history of the Church. The number of questions considered was not large, but a true basis was laid for the future government and work of the Church. Principles were brought to view, definitely stated, and rationally and freely accepted by those present. The quality of the meeting is indicated in the statement that the main idea was the recognition of the existence and order of the Church and the determination to go forward on the general lines already marked out. The work of the Councils of the Church at the meeting in June of last year, was brought to a more general and ultimate acceptance by the members present and the permanence of the new order thus secured.
     Owing to physical infirmity Bishop Benade was unable to be present. This was regretted more than would usually be the case, much as he would be missed at any general gathering of the Church. There was a very extensive desire that he should treat with the fullness and clearness common to him of certain particulars of the proposed advance in Church polity and government. He was present, however, in a limited sense, in the address which he had prepared and by other messages of importance and which gave direction to the consideration of subjects.
     The Bishop's address treated first of the gathering into the body of so many and unexpectedly in Canada and England as well as this country. It rehearsed something of the occurrences at Pittsburgh, deploring the unhappy acts of a Pastor and a portion of his people in practically abandoning principles they had been instructed in and had stood out for in the past. The appeal to the civil law was explained as but the performance of a duty to the Church and from true loyalty thereto, and the hope and confidence was declared that the civil law will vindicate the ecclesiastical order in the case. The address then went on to treat at some length of the relation of the Academy and the General Church. The same temporary infirmity which prevented the Bishop's attendance at the meeting also debarred him from giving as much time and effort to the subject as he and the Church desired him to do. The general tenor of the address in this matter may be inferred from the opening words. "These two Churches are historically existing facts, as such we ought to accept them, without attempting to penetrate
               "'Beyond the veil and the bar
                Of things that seem and are,'

to inquire into the divine purpose of their existence."

     The address showed that there were born two Churches embodying that doctrine which is necessary to the existence of a Church as stated in The New Jerusalem and Its Heavenly Doctrine, n. 243. That doctrine is two-fold, the Doctrine of Charity and the Doctrine of Faith. The priority, of the good of Charity was stated to be of end, and not of time, although it does not exclude that of time. At some length the definition of this good was given, and it was shown that the uses of the Academy as a Church are founded upon this idea of Charity. "The form of this Church is the form of the spiritual and external use of providing teachers of the everlasting Gospel that the LORD JESUS CHRIST reigneth, and especially of implanting this Divine truth in the minds of infants and children to the end, that little children may be brought to Him to be blessed of Him, and may grow up in the fear of the LORD, and come unto Him to be angels of His Heavenly Kingdom." "The use of Charity which is the end of this Church's existence, gives to that existence an internal form, and this is the one chief reason for calling that Church an internal Church. It is unjust and contrary to love to the LORD and to the neighbor to pervert and misrepresent this reason for calling the Church of the Academy an internal Church, by charging upon it the claim of the personal, internal, and spiritual quality of its members."
     Subsequently to the birth of the Academy, the General Church of the Advent of the LORD was born and it declares its purpose to proclaim and teach the everlasting Gospel that the LORD JESUS CHRIST reigns, as that Gospel is set forth in the Books written by Him through Emanuel Swedenborg. The address goes on to show low this declaration is the fundamental of the Faith of the Church, and connects the uses of the General Church thus rather with Faith than with Charity, although intended to lead to Charity in the broader sense.
     To the General Church of the Advent of the LORD is given the work assigned by the LORD to His disciples in the spiritual world, and when this Church is in this work with zeal and industry, it may well believe that those disciples 'now angels' are present; that this doctrine of the Faith of the New Heaven and New Church will give a true heavenly form to its existence. The Evangelization of this Church is not to be the old proselytism, or missionary preaching, but clearly and distinctly the proclamation of the Word of His Coming in the Writings of the Church as the very Gospel of His appearing at this day."
     The address closed with an appeal to the members to establish a true independence between these Churches, and especially to see that each maintains its own uses and amply provides by itself for the support of the same.
     The time of the meetings was so taken up with other questions that this portion of the Bishop's address was not at all discussed. It is impossible to dismiss the subject at this time without calling attention to the great misrepresentations and breach of order in assuming that the Bishop's intention and the prevailing sentiment of the Church was to accept entirely and without question the positions suggested by Bishop Pendleton. It will be seen that the matter as set forth in the papers of Bishop Pendleton for consideration primarily in Council, is as open as ever for thought and discussion in the Church. The whole subject is to be investigated and, as the Bishop of the Church remarked at the Council Meetings, "The common understanding is that which will finally prevail."
     In another message to the Church in general meeting the Bishop counselled all to have patience.

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That is what we need, and this, coupled with a genuine loyalty will lead to the understanding and happy settlement of all doubtful, obscure, or difficult matters.
     The Bishop had expressly charged his Assistant, whom he appointed to preside at the meetings, to insist strongly upon the freedom of each and every member of the Church. Acting under this admonition, great care was taken to prevent anything like pressure upon those present, or even the appearance of it. Thus it happened that the larger part of two days' meetings was taken up with the individual expression upon the most general view of the existence and order of the Church, as established by the acts of the Councils beforehand. The result was what is believed to be an unanimous acceptance of the new order of things.
     This newness was illustrated by certain particular I acts and declarations which now stand as the settled purpose and polity of the Church. One of these was the more definite recognition that the general meeting of the Church is but an extension of more limited and frequent meetings of members, namely; for worship and instruction. Accordingly, there was greater formality in the opening and closing of the sessions, the beginning especially being with closed doors, and the entrance of at least two members of the priesthood clad in the robes of their office. It is certain that great usefulness was realized in this, and the future is likely to see an extension of the idea and plan.
     Again it was brought out and kept in mind that the meeting was not for the purpose of legislating, but of learning what is the law that is revealed to the Church by the LORD alone. There was no voting on propositions in the old way. The old idea of" representation" as by delegates was laid away forever. A general meeting was shown to be open to any member of the Church as much as a local or particular meeting for instruction and worship. There was no transacting of "business." The government of the Church was recognized as being with the Clergy, and the management of what may be termed the secular affairs of the Church in the hands of the Council of the Laity. At the same time the right was recognized as being with each and every member of the Church, respectfully and in an orderly manner to seek for information concerning any action by either the priests or lay councillors. The meetings are for the purpose of extending information upon both the spiritual principles of the government and life of the Church and such ultimate action as may be taken from time to time. Not that any have the right to demand a "report" of what has been done, but the good of the Church will always require that reasonable questions be answered in a rational manner by those competent and in the function so to do.
     For fuller particulars of the meeting the members of the Church must consult the Journal which will be printed as soon as it is possible to get it out.
     It may be mentioned as a particular of interest to the whole Church, that at this meeting the appointment of three additional members of the Council of the Laity was made known. They are Messrs. R. M. Carswell, of Toronto, and Richard Roschman, of Berlin, Ontario, Canada, and Mr. C. J. Whittington, of London, England.
     It is believed that this meeting, so well attended by members from all parts of the Church, and the first under the new order, was a worthy inauguration of practices which are destined to make the general meetings of the time to come, occasions of most interior worship of the LORD and of illustration by Him of the grand and lovely truths of His Kingdom. Should the promise now made be fulfilled, the Church will find in its general meetings the larger freedom and an unfolding rationality befitting the New Church established by the LORD Himself.
Title Unspecified 1892

Title Unspecified              1892

     The Church is formed by the Lord in the man and through the man in the wife, and after it has been formed in each the Church is full.- C. L. 63.
REPORT OF A MEETING OF IMMANUEL CHURCH OF CHICAGO 1892

REPORT OF A MEETING OF IMMANUEL CHURCH OF CHICAGO              1892

     THE following account of the proceedings of the Immanuel Church will be read with interest by all members of the General Church, by reason of the excellent illustration it affords of the practical operation of the advanced order of the Church now adopted.
     The meeting was held on June 20th, 1892=123, and was attended by 57 persons about equally divided among men and women. A collation was partaken of and during the same, toasts were offered to the Church, the Bishop, and the Immanuel Church. In response to the latter the Pastor, the Rev. N. D. Pendleton, spoke the mind of himself and the Council concerning the future government of the Church.
     The Pastor began by showing that the Immanuel Church had the most orderly beginning of all the Churches so far as he knew, namely, by instruction from one who held the powers of the priesthood given by the LORD, by virtue of ordination into it. That was the first state. The second state was one of government when that priest called about him men to constitute a Council to advise with him. No Constitution was recognized but only the authority of the LORD as revealed in the Writings. "It was a rational government according to the Priestly conscience of the duties, of the responsibilities, and of the necessities that came before that Priest in his work." In this he was supported by the Councilmen. Then there came another state in which the Church put on what is called a Constitution. This was when it joined the Convention, not directly but through the General Church of Pennsylvania, with which latter body the Immanuel Church was in full sympathy. The General Church of Pennsylvania was separated from the Convention, and at the same time from the old Constitution. As the General Church of the Advent of the LORD, the Writings as a whole were made the Constitution of the Church. It was involved in this action that the Immanuel Church as an integral part of the General Church would take the same step.
     The Pastor had informed them when he accepted the pastorate, that it would be necessary to take up the matter of the Instrument of Organization, or Constitution, and he had agreed to consider and advise concerning it in order to find out what was best. He called together a Council and advised with them, and subsequently a Board of Finance and informed them of the attitude of himself and of the Council. It was then agreed to call the present meeting upon one of the days for celebrating the life of the Church, to bring forth the matter in an orderly way.
     The Pastor continued:
     "First, we considered it as a Council matter, and decided that we should take the stand with the General Church, as a loyal and integral part of the General Church of the Advent of the LORD, and separate from ourselves that old state, and to bring that matter down from the Council to the body of the Church as a whole, for its confirmation of the action.

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     "The General Church of the Advent of the LORD, in separating itself from the old Constitution, adopted what it called, a 'Declaration of Purpose,' and it is that Declaration of Purpose which we have determined upon for our Church, and we will make that Declaration also our Declaration of Purpose. That was the view and the stand taken by the Council, and subsequently, by the Board of Finance.
     "The Declaration as given, and therefore, the Declaration that will be presented to-night to you, is what we meant by stating that the order of the Church would be announced. Well, that order more fully stated is this: "That this body of the LORD'S New Church, known as the Immanuel Church of the New Jerusalem in Chicago, being a part of that more general body of the Church, known as the General Church of the Advent of the LORD, is under the law and government of that more general body.
     "Wherefore, the Declaration of Purpose of that General Church of the Advent of the LORD becomes also the Declaration of Purpose of the Immanuel Church of the New Jerusalem in Chicago, which Declaration is as follows:
     "'The General Church of the Advent of the LORD declares its purpose to proclaim and teach the everlasting Gospel that the LORD JESUS CHRIST reigneth, as that Gospel is set forth in the books written by Him through His servant, Emanuel Swedenborg.'
     "Thus, this Declaration of Purpose of the General Church of the Advent of the LORD becomes also the Declaration of Purpose of the Immanuel Church of the New Jerusalem in Chicago, and is hereby so declared.
     "This, therefore, is the order. This is to be the purpose that we are to have in view, and hereafter our Constitution will be acknowledged as simply the Revelation which the LORD has given to us as a whole. We are to be under that law, and no other.
     "These things I have presented before you, as it is my desire and also that of the Council, that the minds of the members of the Church should in the first place, so, far as possible, be instructed as to the step taken, and also that they might have an opportunity of expressing their understanding of it, and their confirmation or acceptance of the step, so that it is my desire, and the desire of the Council, that you shall be perfectly free to express the state of your mind in regard to this Declaration of the Purpose of this Church, and consequently of the order of the Church which will follow from that."
     The Pastor then re-read the Declaration of Purpose accordance with request of Dr. Felix A. Boericke.
     Rev. William H. Acton:-"Pastor, to-day, the 20th of June, is the celebration not only of what we understand took place in the Spiritual World one hundred and twenty-two years ago, but it is also the first anniversary of that Declaration of a use and purpose for which we exist as a Church. Before this Declaration was made we had really been going forward in a very blind manner. We had not seen what we were doing, and there- fore we had not acted rationally, in fact, very often we acted very irrationally, being led by our own conceits under the dominion of that all-prevailing fallacy of voting.
     "Last year it was determined that a Church existed and that it should have for an end the Declaration which you have just now heard. We all acknowledge to be a part of that general body, and therefore, as our Pastor has stated, that is the use for which we exist.
     "It was stated in the beginning that this society in its early history began in an orderly manner-that is, by its being established by a Priest. We are now going back to the original position. The General Church acknowledges the government of its Church by its Priesthood. That is to say, by the LORD acting through the consciences of the Priests who govern in it. The Divine Law, if it is true of the whole, will also be true of the parts, and therefore as a member of the Immanuel Church, I feel most happy to think that we are coming into a greater order, due to our Pastor being in freedom to do what his conscience dictates to him to be the Divine Law as revealed by the LORD.
     "To the minds of the men of the present day, especially to the minds of Americans, who, are, perhaps, more fully than any other people imbued with the idea that the people shall rule, the idea of a Priest governing would seem to be most contrary to common sense, but we who believe that the Priest has a work that is given to him by the LORD, the highest work that a man can perform, that of saving human souls in the Divine Providence ox the LORD, and as the instrument in the LORD'S hands, we who believe that, can see that that is really the only true order, for it is stated in the Doctrines of the Church that it is the Divine in the Church which gives it its existence, and that Divine things are brought into the Church through the Priesthood. That again is further stated in a more ultimate form, that to the Priesthood I has been intrusted the work of governing in the Church. That, of course, does act mean that any man governs. You all know that. It means that the LORD governs by means of the conscience of the Priest, and I think that it is a thing upon which we may congratulate ourselves and feel thankful to the LORD that He has permitted us not only to see that truth, but also to carry it out from the general body, and even into the particular Society of which we are members. I say it is a matter for which we may congratulate ourselves that we have had that privilege, and I am confident that henceforth we shall see developments of that Church of which we can have at the present time no conception, because we are now placing ourselves more and more under the sphere of the Divine Providence of the LORD in endeavoring to come into that order by which He leads mankind from earth to Heaven."
     Mr. Hugh L. Burnham:-"Pastor, Mr. Acton said in the course of his remarks that when the people of a Church were ready for an action of this kind, it set the Priest free; but it was involved in what he said and was what he meant that it sets the entire Church free, it sets the people of the Church free.
     "As Mr. Acton has said, this is the anniversary of the day on which the LORD sent the twelve apostles to proclaim this Gospel, which is to be .the purpose for which our Church is established, and that certainly is a purpose which we must have as a purpose, if we are to be of the New Church. We can have the more general purpose, or we might have the particulars, but that general must enter into the work which we are to do, if we are of the LORD'S New Church.
     "Now, this Gospel as set forth in the Writings, sets forth what a Church is, and it has been pointed out to I us and explained by our Bishop and by our teachers, so that we rationally see that the work of the Church, the work of the LORD'S Priesthood, is the work of saving souls. We have been taught that repeatedly, and we can see that that is the work of the Church. Now we can see that those who do that work must necessarily have the governing of that work. How absurd it would be for one set of men to have a use in the world, and another set of men to govern them-that is, men whose special use would not be to perform a duty of this kind.

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Now, we are taught specifically that the governors of ecclesiastical affairs are Priests, and we have acknowledged that in the General Church of the Advent of the LORD, but while we have acknowledged it, we have not until recently acknowledged it in such a manner that our Priests could actually become the governors in the Church, and until that time we were not free to confirm or reject this teaching in a practical way. We could see it from a plane of the understanding, but not fully until the Priests had actually assumed the government which we are taught in the Writings they should assume, and of course they could not do that unless there were those men of the Church who would support them in that.
     "The time has come in the Church, in which the Bishop and the Priesthood of the General Church of the Advent of the LORD believe that there is, for the first time in the history of the Church, a state in which they can assume the government-where they can do that which the Writings say they and they alone should do, representing the LORD, of course, but as the only men who should do that.
     "Now, at first it would seem to us, being in the old state, that we must draw up rules to govern the Priests, saying that they are unregenerated men, forgetting that we should have confidence in the LORD, and confidence that the LORD will protect us and take care of His Church, but when we come to investigate we see that it has back of it, just that same absurdity, viz., that we are undertaking to govern those whom the LORD has given this use of saving human souls, the most dignified and the greatest use, the wisest use in the world. What we are all born for-what we are brought into this world for, is that our souls may be saved, and that we may live in Heaven and perform the uses there. This, which is the chief use, is performed by the Priesthood, and if, they are sincere and conscientious in their use, they and they alone are the men who would be in the deepest illustration. Now, when different cases arise calling for an exercise of judgment-calling for the exercise of the governing function, which is the most orderly way, which is the most rational way-for the man who has the love of that use and who has been instructed, and who is in the illustration which comes to every man in the performance of his use, to decide what should be done, or to be governed by rules which are made by men who are called together from many uses, and on that occasion produce that which they have formed as an understanding of a particular case, and which is so, framed as to try and cover all cases? How rational and simple it is to us when the LORD has removed these' clouds from our minds, which have been formed by the' training which we have received from the old state.
     "Therefore, Pastor, I desire to express myself as delighted that we are living in an age-in a time-when the Priesthood can see their way clear to become governors in their Church, and to take the government of the Church upon themselves, and to proclaim the Gospel, which is the fundamental Gospel of the Church, and to, found a government in accordance with the Writings in which that proclamation is contained."
     Mr. Swain Nelson:-"Pastor, it would seem at first that we were to be governed by the Priest as a man, but in this Declaration there is nothing mentioned about the Priest, but the LORD'S teaching and the whole of His' teaching as He has given it into his charge-given it to the Priests of His Church to teach to men. That is, to govern them in all their actions and in all their loves. So it in no sense can be compared to that courtly order that is known as a Catholic priest, because they don't govern from any authority of that kind. They govern from 'the authority of man. The authority of our Priests to govern is from the LORD, from the Writings, and not from that which a man may form in his mind from any other source, and there is the protection. We all want to be governed by the LORD in an orderly way-in the way in which He has ordained for our government and our instruction.
     "I want to call our brethren's attention to this-that there is a saving clause in the law of our Church-that is, one giving a man freedom to act according to his conscience in his use, and I believe that is even recognized in all uses. If there is no confidence of one in another, the use ceases to prosper; but if there is confidence between the people and the Pastor, the uses will prosper when they are from the right source of instruction."
     Mr. Orlando Blackman:-"Pastor, about twenty-eight years ago, within a few days, perhaps not more than ten, my family, what there was of it then, was baptized, confirmed, and admitted into the organized New Church in the United States.
     "In admission into the Chicago Society, language similar to this was used: 'We admit you to all the rights and privileges which we enjoy.' Some of these rights and privileges, especially the privileges, are privileges we don't want to relinquish. We never can-we ought never to-but we were admitted confessedly at that time into duties and privileges that we now have the opportunity of disavowing. We of the older people that have belonged to organizations outside of this one exercised the privileges, so-called, rights and duties, and I at once began to assume that I had rights in the Chicago Society. I did exercise them. Our opportunity now is to relinquish these, and I want to say to you, Mr. Pastor, that I welcome through you the Priesthood of the LORD JESUS CHRIST into the world, and that I relinquish all that I have exercised that has conflicted with you as a Priest, that in any way conflicts with your duties, your privileges, your freedom, and in that way I think I feel a freer man myself, and I, on this anniversary, as I understand this proclamation was made one year ago by the General Church of the Advent of the LORD, I as an individual, confirm it as a member of the Immanuel Church."
     Mr. Swain Nelson:-"Pastor, if it would be in keeping, I would be very much pleased to have you give the history of how that Declaration came to be made. I think that it would throw some light upon the importance of that event. If I understand it aright, there was an effort made that man should form something of a Constitution, as they had done before, but in the Divine Providence they have not been able to do it."
     In reply to this request, the Pastor stated that he preferred to postpone that matter until later.
     The Pastor:-"I would like to say that the Declaration is the subject before you at the present time. There is no request that any should speak; each one is to be in freedom to do just as he deems best, but at the same time you must all have the freedom of speaking, if you so desire, and confirming this action. I should certainly like to hear those do so who do desire to confirm it."
     Dr. Felix A. Boericke:-"Pastor, I have not felt that my silence might be construed into any opposition to the Declaration, but I would like to express myself very strongly in favor of it. I was very strongly impressed by it, and it wan for this reason that I desired to hear it over again."

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     Mr. A. L. Gyllenhaal:-"Pastor, I think the new Constitution of the General Church of the Advent of the LORD is the best that ever any society or any Church enjoyed. If we live up to the Revelations made to the New Church, we can ask for no better Constitution."
     Mr. William H. Junge:-"Pastor, I know that everybody in this room will, sooner or later, take the opportunity of confirming this Declaration. At least, I feel that confidence, and I would like to express my confirmation as early as possible."
     Mr. Seymour G. Nelson:-"Pastor, we are taught in the Writings that all progress and regeneration is in freedom and according to reason. The step which we in our Church-in our General Church-and in our individual Church, have taken, is a step of progress, and it decidedly has been, as we all can see, in freedom, and as we believe, according to reason-to a reason founded upon the very Doctrines which are revealed to us in the Declaration. In marked contrast is this rationality that we are allowed, toward obedience in the world around. The best that they can have is by a mere superstition, a superstition which is only a confidence not grounded in reason. In fact, it is to come back to the general principle-it is faith without charity, as all superstition is, but the moment that we allow the light of rational wisdom to flow in, this superstition is banished at once and we see rationally, which we did not do before; we only believed. In fact, we see and we love to see, and love to have it so, and it struck me very forcibly, in listening to your remarks, that the action that has been taken has been very slow compared to what might have been done, but so much the more has it been orderly and in freedom and according to reason."
     Mr. Henry S. Maynard:-"Pastor, when this order was first announced to me I was somewhat in a cloud in regard to the particulars that would result, and it has been a matter of a good deal of reflection on my part since, and the cloud was not removed until I had the privilege of reading the Journal of the Joint Councils of their meeting, in which the discussion and instruction which was given them was such as to make the matter perfectly clear to me. I have not entertained the idea that the written Constitution which we have had was so much one of legislation as some others have. I have always entertained the idea that even that, while it may be or is an infestation, perhaps, it still recognizes a certain principle, which seems to me true and right, the principle of the reciprocal action between the Priesthood and the laity, that of the laity assenting to what the Priesthood may order, but as to the order which is at present instituted, I must say that I am heartily in accord with it."
     Mr. John Forrest:-"Pastor, I wish to express myself in favor of the Declaration. I think by adopting this Declaration one enters into the greatest liberty that is possible to him. There is nothing of human invention in it. When all human responsibility ceases in a matter, it is something that is invaluable."
     Mr. James Drinkwater:-"Pastor, I wish to express myself as heartily in sympathy with the new Constitution. I think that a Constitution founded on the Doctrines which we all recognize is the best Constitution we can have, and I think it is an orderly step, and it is one of the steps in progression that has come in its regular time, and I think that probably more steps will follow in the future. I hope there will. Since I have be- longed to the Church I have seen constant changes from one thing to another, and I think that this is one of the changes for the better."
     Mr. Alvin E. Nelson:-"Pastor, I would like to announce that there are fifty copies of that journal which Mr. Maynard referred to, just arrived.
     "While I am up I would like to express my confirmation of the new order, and to say that some ladies who are sitting near rue also express their confirmation."
     Mr. Henry S. Maynard:-"Pastor, I would like to recommend, if it be in order, that every layman read carefully that journal."
     The Pastor:-"That is a good recommendation."
     Mr. J. W. Marelius:-"Pastor, I am sorry that I have not had an opportunity to read that journal, as I have no doubt it would he as instructive to me as to everybody else. I am, no doubt, lacking a great deal in not having seen it, but, from the light that I have on the subject, and as it seems to me, I cannot see but that we have the best Constitution that any Church ever had in adopting the Writings. What we are striving for is to see what the Writings teach us, and if we go to them, I don't suppose we can go astray, and I believe that it is the wish and desire of the enlightened Priesthood to teach and enlighten the laity. The laity that would feel confidence accepts whatever the LORD teaches, and I do not believe that the laity will ever depart from anything that the LORD has given us in His revelation."
     Mr. O. Blackman:- I suppose there is no individual who wants to sell a copy of the Writings-his own copy. I have not any that I want to get rid of. Why should the Church? I want to keep them all. Why should not the Church?
     The Pastor:-"I want to say that this is not a matter of merely having signed your name to the Constitution. We are a body of Newchurchmen together, and we would like to hear from all, even the young, whether they have become members or not, I should be glad if they would express the state of their minds."
     Mr. Paul Synnestvedt:-"Since you kindly mentioned the young, and as I have something on my mind, I would like to speak it. I think that the history of Constitution is the only thing that is needed by a rational man to confirm him in the belief in the wisdom of the action of the General Church of the Advent of the LORD."
     Mr. William H. Junge:-"Pastor, in the new order of things, from now on, in what way will it become possible for people to become associated with the body? What would be the formula to go through? Would they apply for membership?"
     The Pastor:-"It might be accomplished in two ways. One would be that if they desired to become members, they would so express themselves to the Pastor, and after certain requirements they would become members. A member in the future will be taken from the General Church. All those who apply for membership are requested to be first accepted as a member of the General Church, or if they don't apply, we might give them an invitation to join. Either way."
     Mr. W. H. Junge:-"Then, what is the formula to go through in applying for membership in the General Church?"
     The Pastor:-" To write to the Bishop and state to him your desire and your reasons, and state that you believe in the Doctrines of the Church and that which follows as a consequence, that you see them as one with the General Church, and that you desire to be associated with that body of the Church."
     Mr. Swain Nelson:-"Pastor, I suppose that many things will come up, and be rationally considered when they do come up, in the light of the Doctrines without having a precedent to go by, but rationally conclude their merits in whatever relation they may have to us."

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     Mr. Hugh L. Burnham:-"Pastor, you will recollect that at the Joint Council meeting last summer, as it became apparent that all present were heartily in sympathy and desired to confirm what the Bishop had announced, we all stood and the Bishop said, 'Do you accept this?' and we said 'We do.' If t here were any way of determining, if it were a fact that it was not interfering with the freedom of any of us, it would ultimate that state if we could in unison, ladies and all, say that we confirm it, and it would be a most delightful thing if that were so. There is a question in my mind that there are some who have not spoken, who want time to think, and who are not fully in accord with it, and that it might be interfering with their freedom. I suppose that there are many of us who desire to stand and accept that, but that of course would make it apparent as to who did not confirm it, and I don't know if that would be desirable. If it would not interfere with any one's freedom, I would suggest that we do that."
     The Pastor:-"Mr. Blackman made a suggestion which I think is a good one, as a preliminary to a unanimous agreement in the matter. That is, that if any one thinks that he is not prepared to agree, it of course, will remain with him an individual matter, but I think that some may not be disposed to speak of it although they would feel that way, and that as far as it is concerned, we can be unanimous in our agreement, as Mr. Burnham suggests, by all giving assent together. There need be no interference with the freedom of any one, because if any one does not agree, that is his liberty and his freedom and he should so consider it, and I don't think that our expressing, by rising and answering to the question, would at all interfere with the freedom of any one, because if they do not agree, then is the time for them not to agree, and let that be done at that time. I think it would be the best thing to do. Let us know those who do agree., Therefore, I would request that all who are prepared rationally to assent to this government, because a great deal I assure you depends upon your rational assent to it, stand up and answer the question."
     All present standing up, the Pastor then said: "I ask you as your Pastor, and also I will be glad to ask you in the name of the Bishop to whom I am a subordinate officer, as to your attitude to the General Church in this matter.
     "I will ask you if you do fully and freely agree to the step now taken by the Church. You may answer in concert, if you please, as to whether you do or not.
     "Do you agree to the step as now taken by the Church as a whole?"
     Every one present answered, "I do."
     The glasses were then filled with champagne, and the Pastor announced the toast, " The New Order of Government."
     The Pastor:-"Permit me to express to you the heart-felt gratitude of those of us who have been in the position of having to do this. The spirit in which you have received it has not been unexpected. We have expected that you would receive it in somewhat the way in which you have done, and that was because we had a confidence that you saw the Doctrines of the Church in greater clearness day by day as we have progressed together. I think that the unanimity of the Church on this subject, which is one of the most vital and indeed radical, is one for congratulation to you as a Church Personally, I thank you, because it has not been a very easy thing for us to do. It is a matter that has become necessary, inasmuch as it became a part of our conscience, knowing as well as you do that it is contrary to the hereditary superstitions of our country, and, indeed, of the world, but also knowing, with you, that we see a Constitution that is far, far above anything that can be drawn by the hand of man. We see an unwritten Constitution that is unwritten and yet written. It is written in the Divine Revelation; it is unwritten and invisible within our minds as our conscience, and yet it is written in the form of books, to be seen before the eyes of man, as the law to which we should go; and, brethren, it is because we, as Priests of the Church, wish to live under that law that we have taken this step, not that we might be above it, and that the law might proceed from us as men to you, but that we might be in freedom to stand under the Divine Law alone, and to teach and lead you in freedom, according to your conscience, and that we could only do when we had freedom.
     "A Constitution such a one as we have had in times past, while, as one of us has remarked, it gave the keys of the Church in the hands of the Priesthood, gave the Priest all that he could want, gave the power into his hands, yet gave just what the Church had no right to give. The Priesthood of the LORD'S New Church does not want to receive its power by a Constitution written by the hands of men, and that is just the whole thing involved in it. It is to the Divine Law as given in the Writings of the Church that we go and must go, there we find the limitations and there alone. Thus you may see that, while the Constitution gave the Priesthood all the power that it could ask of a Constitution, yet it was an essential mistake to have to begin by a Constitution. The relation of a Priest to you can neither be made stronger nor weaker by a Constitution. It is a matter that rests between each one of you individually, and your Priest. You will make the relation, and not the Constitution, and your relations will be given to you, by both you and your Priest striving to be rational and upright men, and not by a Constitution. You must have a conscience in your work and so must the Priest. That conscience cannot be given by a Constitution. It can only be given by that Constitution which is provided by the LORD Himself, namely, His Divine Revelation. It is that which we acknowledge, and it is that Constitution which binds us all together. It is the Constitution of every man who becomes a Newchurchman, and it must therefore by the Constitution of the body as a whole.
     "There is this that will no doubt come before your minds forcibly. Now that in the Church the Priesthood has assumed and requested of the Church, that it acknowledge its power as being from the Divine Revelation, you will say most truly if you say that is indeed a great power for a man to have. It is an exceeding great power, because, brethren, it is the power from God Himself of saving souls, and that must be, and is, an exceeding great power such as no Constitution can grant. Such power is given to the Priest as a means of co-operating with the LORD Who alone saves souls, and into him the LORD inflows with His Divine Love of saving souls, and communicates that Love to him, and gives him the consequent power to carry that Love forward into acts in the Church. In other words, to him, as stated in the Doctrines, is given the power to administer the Divine Law and worship, whereby men are saved; and yet again it is said that it is through the Priesthood that that which is Divine is amongst men. So it is through the Priesthood that this great power comes down from Heaven to the earth, as you know. It is through the Priesthood that it comes to the Church, and therefore it must be a great power that they have, and you say truly.

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But, mark you, it is an internal power; it is a power that cannot take away the freedom of a single man on earth. We of the New Church have come to the realization of a very different power from that which has heretofore been known, and it is that the greater the power the greater the freedom, and I think that this Church has realized it to some extent. The greater the power the greater the freedom, because the LORD'S life is power itself, and the LORD'S life is freedom itself. The two go together. So that when to the Priesthood is given the power from the LORD and it is acknowledged by man, not given by man, but acknowledged by man, acknowledged by the man who receives it in his official work, and acknowledged by the man who receives his administration of it, that power is, as I say, great, and from it freedom will be given to the Church, and with freedom rationality. Therefore, to those of you in the Immanuel Church to whom it has been our necessity, and indeed our great pleasure to present this and to ask you to acknowledge that this power that the Priest exercises is given by the Divine Law as revealed in the Writings, I will say that it is a matter upon which I congratulate you, because I am convinced that you will be and are in greater freedom. I am convinced that it is for the internal welfare of the Church, it is for the freedom of the Church, it is for the instruction of the Church in things rational, and it is for the proper government of the Church from the LORD.
     "We have not asked you here to-night to vote on this matter, because, brethren, I may as well state I should not be governed by your vote if you voted. I must be governed by my conscience. Your vote represents your will, and my vote represents my will, and neither your will nor my will must rule this Church. I will say to you what I stated to the Council when I first called them together, and that was just this point-that we were called together not to represent any one, not to represent any faction of the Church, nor indeed to represent our own wills or wishes but that we were here for the sole purpose of inquiring of the LORD what His Will was, and when we found it,' that was to govern the Church; that I would recognize the will of no man, and with the help of the LORD, not my own. In that way alone will be established a government from the LORD, as I say, through the consciences of men, and therefore, I state that to you as I have stated it to the Council. We have not called you here to vote, because we have not asked your will, inasmuch as that is not recognized in the Church. We have asked your assent, your understanding, your consent, but not your will as represented by your voting. I know that you understand this, and that you will see with us that by taking this step, we have acknowledged from the very inmost to the outermost-that is, from the LORD Himself to the ultimates of the Church, that the power in this matter has come from Him and not from our wills, and it is for that reason that we took the step we did. It was given to your Bishop to see this matter, and his Council of ministers and laymen saw it with him. It was my privilege to be a member of that Council, to act in concert with him in that matter. It necessarily, you, will say, became a matter of conscience with me, and in your accepting my Pastorate, it became my sacred duty and responsibility to bring that thing from where I received it, down to you, and that, brethren, I have done to-night; to bring the government of the Church as I have seen it from the LORD, and to present it before you for your acceptance. You have accepted, and in the future a new state will arise wherein, I trust, we will all more and more realize the benefit of being free men, and of being under the dominion and government of the LORD alone. No Priest can stand between you and the LORD, and that is what the Church is, it is a LORD with you. No Priest can do it. If you for one moment imagine that he does it, you reject him and he is powerless. He has no control, no hold upon you, no external will whereby he can force you to obedience, for man must be in freedom, and, brethren, so must the Priest, to accept and to reject. We have accepted life from the LORD, and He I gives us freedom to reject it. That is all that any of us can do with any of the things of this life that come to us-one of two things-we can accept them or reject them, and upon our acceptance or our rejection the future of us can be determined. These things are presented to you and you are in freedom to accept or reject, and make not this mistake that is so common, in imagining that your freedom means that you must control. That has come to be the most popular fallacy in the minds of men, that my freedom means that I must have my say in this matter and that my word and my influence must be felt in this.
     "I assure you, brethren, that so far as I have the strength given me, I shall never act or be controlled by influence felt from any man.
     "Now, I have expressed these things to you because I desire to give you my confidence in this matter, as I have done with the Council, giving them my confidence freely, and I have done so to you, trusting that as we go on together in the work of the Church, I may have your confidence. If I do, our work will be a progressive one.
     "If I have not, brethren, if I have not your confidence, there is but one thing that we can do, and that is to separate, and I assure you that at the time that I realize that I have not your confidence, that thing will occur, so that I say this in order that you may be in freedom, because I am determined to be in freedom, because I am determined that you shall have your freedom; that we must go in this way and that the whole government of the Church will be in mutual confidence and trust, and that just so long as I have that confidence and trust in you, I shall endeavor to exercise to the best of my ability the work that comes before us.
     "I give you this assurance of your confidence and of mine in the hope that it may place you and me in greater freedom to speak of it in this way.
     "As you know, I have been called to assume the first place in this Society as its Pastor, and having done that, it became necessary to select subordinate officers to assist in the work of the Church, and so that you may know these officers and that their work may be recognized by you in your freedom and in their freedom, I will announce the names in order that they might be known."
     The Pastor then announced the appointment of the Pastor's Council as follows: Thomas L. Forrest, Orlando Blackman, Swain Nelson, Hugh L. Burnham, and the Rev. William H. Acton.
     Mr. Blackman was also given charge of the music of the Church; Mr. Burnham was made Secretary of the Council and Chairman of the Board of Finance, and Mr. Acton was recognized as assisting in the priestly office.
     A Board of Finance was appointed consisting of Messrs. Hugh L. Burnham, Chairman; Felix A. Boericke, Treasurer; James Drinkwater, Seymour G. Nelson, Henry S. Maynard, William H. Junge, and Alvin E. Nelson. Mr. Maynard was appointed Custodian of Property, Mr. Junge Secretary of the Board, and Mr. Alvin B. Nelson to have charge of the Book Department.

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     Four Trustees of the property of the Church were appointed, namely, Messrs. Swain Nelson, Chairman; Hugh L. Burnham, Secretary; Felix A. Boericke, and Henry S. Maynard. This Board was appointed in accommodation to the requirements of the civil law of the land, to sue or be sued, or do whatever the law may require, but further than that to have nothing to do with the government of the Church.
     Mr. 0. Blackman:-"When the glasses are ready I have a toast to propose. It is to the Pastor who has so successfully piloted us through this difficult stream from the old to the new. Our Pastor, the Rev. N. D. Pendleton."
     All present then marched past the Pastor, ringing glasses with him as they passed, and singing, "Oh I 'tis ever by thee shall our work be well done.
     After ringing glasses with the Pastor, and before drinking the toast, the Pastor stated that he thanked the people for their expression of confidence in him as their Pastor and that when they drank the toast to him he would drink with them in a toast to the people of the Immanuel Church, thereby acknowledging his confidence in them, and again stated that he thanked the people present for their confidence in him. After which the Pastor and the people present drank the joint toast.
     Before the tables were removed, all present sang the Proclamation Hymn, accompanied by a portion of the Church orchestra.
     The tables were then removed, and the meeting concluded with a general social, music, and dancing.
conjunctive inclination which is conjugial love 1892

conjunctive inclination which is conjugial love              1892

     The conjunctive inclination which is conjugial love, is in a like degree with the conjunction of good and truth which is the Church.- C. L. 63.
"CONJUGIAL LOVE." 1892

"CONJUGIAL LOVE."              1892

     DURING the past winter, at a supper prepared by the older students of the Academy of the New Church, to which the professors were invited, one of the latter was asked to respond to the toast "Conjugial Love." His remarks, reported below, were introduced with the following verses by Adelaide Procter:

"It is not because your heart is mine-mine only-
          Mine alone;
It is not because you chose me, weak and lonely,
          For your own;
Not because the earth is fairer, and the skies
          Spread above you
Are more radiant for the shining of your eyes-
          That I love you!

"It is not because the world's perplexed meaning
          Grows more clear;
And the Parapets of Heaven, with angels leaning,
          Seems more near;
And Nature sings of praise with all her voices
          Since yours spoke,
Since within my silent heart, that now rejoices,
          Love awoke!

"Nay, not even because your hand holds heart and life;
          At your will
Soothing, hushing all its discord, making strife
          Calm and still;
Teaching trust to fold her wings, nor ever roam
          From her nest;
Teaching Love that her securest, safest home
          Must be rest.

"But, because this human love, though true and sweet-
          Yours and mine-
Has been sent by Love more tender, more complete,
          More Divine;
That it leads our hearts to rest at last in Heaven,
Far above you;
Do I take you as a gift that God has given-
          - And I love you!"

     MR. TOAST-MASTER:- As we listen to the soft and tender, yet joyous and jubilant strains of this rare, true song of woman's love, do not our heart-strings thrill responsively and in unison with their celestial harmony?
     Is it possible to remain unmoved by them?
     These words, expressive of what the LORD, by His conjugial sphere, which fills all the heavens, has implanted in the breast of every good woman, do they not stir profoundly the affections of every one of us, awakening in him noble and chivalrous impulses, exciting him to be the protector, the counselor, the comforter of woman, by knowledge, intelligence, and wisdom from the LORD?
     To the youth and the unmarried man, what a fair vision of her to whom the LORD, some day, will lend him! To the husband, what an insight into the tenderness, the gentleness, the devotion, the trust, the love of his wife!
     To the one as to the other, although with the difference induced by marriage, love's gentle yet irresistible attraction bids him make himself more worthy of such love and trust.
     Humbly must she be courted, this fair creature, that adds the sweetest and most precious accessions to your life.
     But how? What gifts shall be laid at her feet, that she may be made propitious to the lover? Will the praise of her beauty, the admiration of her grace, her loveliness, her winsomeness, serve the purpose, and gain her favor? Far be it! These she may modestly accept, but only as the harbingers of that rational intelligence, those manly virtues, with which her mind may be conjoined, and in which she finds the true objects of her affections.
     Scorn and loathe wandering lusts; study diligently, and with affection, the Divine Truth that gives intelligence and forms the reason; increase in wisdom; grow strong in the daily doing of your duty, sincerely, honestly, faithfully, and well. Above all, look to the LORD, in His DIVINE HUMAN; contentedly receive from Him your daily and hourly lot, and grow thus in conjunction with Him. Then, from Him and in Him you will find the way, to conjunction with that feminine soul with which your masculine soul becomes one. From Him, through her, you will receive that greatest and most precious of all blessings, conjugial love, with its amenities, its happiness, its peace. So the harshness of your masculine nature will become tender, your hardness soft, your high spirit gentle, and your licentiousness will be turned into conjugial chastity.
They who are conjoined to the Lord 1892

They who are conjoined to the Lord              1892

     They who are conjoined to the Lord, and by Him consociated with the angels of heaven, shun extra-conjugial loves, which are conjunctions with others but their own consort, as damages to the soul and as the lakes of hell.- C. L. 71.

147


ADDRESS TO THE GIRL GRADUATES 1892

ADDRESS TO THE GIRL GRADUATES              1892

     AT the graduation of the Girls' Normal Class of the Philadelphia Schools of the Academy of the New Church, on June 15th of this year, Chancellor Benade delivered the following address:

     During the past school year, your time and attention have in a large measure been given to your Normal Class studies.
     At the close of the term your teachers have expressed great satisfaction with the attention to your work which you have shown. They have warmly commended your industry, and have noted the steady growth of interest in your studies manifested by all, and the consequent progress that has been made. Their united testimony to the thoroughness of your preparation for the use of instructing infants and children in the sciences and knowledges needed to form the intelligence that is of the light of heaven, opens to us a lovely prospect of the heavenly usefulness that lies before you in the coming years. We rejoice for you in this prospect, and we have felt that we ought to give you a token of this our joy, a token to remain with you and to be a constant encouragement to you to enter with free and full hearts upon the duties of life and to pursue them with energy, and trust in the LORD.
     The Council of the Academy sympathizes with the Faculty in this feeling, and with you as the first girl graduates of our School.
     You are five in number. As you have learnt, this number signifies spiritually what is little. All our beginnings have been small. The increase is given by the LORD in blessing what is begun and carried on in His name. Of the Kingdom of the Heavens our LORD says: "It is like to a grain of mustard which a man took and sowed in his field, which is, indeed, less than all the seeds, but when it is grown is greatest of the herbs, and becometh a tree, so that the birds of heaven come and rest in its branches." The grain of mustard which is man's good before he becomes spiritual, although so small that it may be said to be nothing when conjoined to love, as it is of the truth, increases to a multitude of things intellectual, by which the spiritual degree of the mind is opened to the light of heaven.
     Well may we hope to see this small Normal Class followed by other like classes year after year, until the Normal Class becomes an established part of our work, and many young affections of truth, having come to rest in its wide-spreading branches, it is made a permanent use in the Church, as beloved as beneficent.
     You have had good and faithful instruction. Go, then, and do likewise.
     We propose now to mark the close of your school, career, and the beginning with you of a new state of life, by presenting to each of you, in the place of a diploma of graduation, a medallion, attached to a pin by ribbons in the Academy colors, and bearing on its face a graving of the third quarter of the Academy's seal, the eagle's nest, which especially symbolizes the chosen use of this body of the LORD'S Church, with your names and the date of graduation on the obverse side.
     You will bear with you your part of the seal of the Academy, and you will wear the red and white, the colors of the Academy. Let them be to you lasting tokens of the approval of those who have conducted your preparation for the active duties of life, and reminders of happy school days with your loving companions and our kindly solicitous teachers. Take them with you into school-rooms, into the homes of friends, or, better still, into your own homes and wear them as evidences of our love and of our best wishes for your usefulness and happiness in this life and in the life to come. May the flame of a warm love for all things good from the LORD, ever glow in your hearts, and may the heavenly light of life from that love be transfused through your minds.
     Look to the LORD as you go on your way; lay a firm hold on the Divine hand outstretched in the Truth revealed by Him; shun evils as sins against the LORD, and "He will teach and lead you." We commend you to His care. As you go forth into life your Alma Mater follows you with loving eyes, wistful of your well-being, watchful of your well-doing.
     Bear in mind that the symbol in the third quarter of the Academy's seal, which we have shared with you by having it graven on your medallion, is derived from the Divine teaching in The Apocalypse Explained, n. 281: "Ye have seen how I bore you as on eagles' wings and brought you unto Myself" (Exodus xix, 4). By the LORD bearing them as on an eagle's wings is signified His leading them into intelligence, because into heaven and its light. "The LORD found him in a desert land and in a waste, howling wilderness. He led him about, He instructed him, He kept him as the pupil of His eye. I As an eagle stirreth up her nest, fluttereth over her young, spreadeth out her wings, taketh them, beareth them on her wings, so the LORD alone did lead him, and there was no strange God with him" (Deuteronomy xxxii, 10-12). Here the establishment of the Ancient Church is treated of, and the first reformation of those who were of that Church. Their first state is meant by the desert land in which the LORD found them. This land is a state in which there is no good because there is no truth; their instruction in truths, guarding them from falses, and the opening of the interiors of their mind, that they may come into the light of heaven, and so into the understanding of truth and good, which is intelligence, is described by the eagle stirring up her nest, fluttering over her young, and bearing them upon her wings. Comparison is here made with the eagle, because the eagle signifies intelligence. No one can procure intelligence from himself or from his proprium. "Doth the hawk fly by thy intelligence, and stretch her wings toward the south?" by which is signified that man cannot lead himself into the light of intelligence which is signified by the south. "Doth the eagle mount up at thy command?" The intelligence of the spiritual man is from the LORD alone, by means of instruction from the Word. "A man cannot take anything except it be given him from heaven" (John iii, 27).
     With the lovely flowers, provided by your sympathizing friends, take our wishes and hopes united with theirs, that the spiritual blooms of a genuine love and faith may open perennially in your hearts and minds, bringing the delight of a living intelligence and wisdom, and that their celestial fragrance may breathe through your lives, and from them, to bless and make happy all who come within the sphere of their activities.
     The LORD speed you and be with you. Go on your way rejoicing, but come back to us often in thought, and abide with us in heart. This is our farewell. May we all meet at last to praise the LORD for His goodness, and to live in usefulness with the angels of heaven.
Conjugial love is 1892

Conjugial love is              1892

     Conjugial love is according to the state of the Church, because it is according to the state of wisdom with man.- C. L. 130.

148


NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:
     Chicago, Ill., MR. A. E. Nelson, 565 West Superior Street, Chicago, Ill.
     Pittsburgh, Pa., MR. Wm. Rott, Tenth and Carson Streets.
     Allegheny, Pa., Mr. R. W. Means, Jr., 21 Windsor Street.
CANADA:
     Toronto, Ont., MR. B. Carswell, 20 Equity Chambers, Toronto, Ontario.
     Waterloo, Mr. Rudolph Roschman.
GREAT BRITAIN:
     London, S. E., REV. R. J. Tilson, 2 Inglis Street, Camberwell.
     Colchester, MR. G. A. McQueen, Roman Reed, Colchester,
     Liverpool, MR. Jas. Caldwell, 52 County Road, N., Liverpool.
     Glasgow, MR. Wm. Robertson, 18 Carmichael Street, Gowan.

     PHILADELPHIA, SEPTEMBER, 1892=123.



     CONTENTS.

     Editorial Notes, p. 129.- The Head of the Corner (a Sermon), p. 130.-Reduction of Sensuals into Correspondence (Genesis xl, 16-23), p. 132.- The Exaltation of the Celestial of the spiritual over the Natural (Genesis xli, 1-7). p. 133.-Description of the Berlin School Property, p. 134.
     Notes and Reviews, p. 134.
     The Wedding Garment (a Tale), v, vi, p. 135.
     The General Church Meeting at Pittsburgh. p. 139.-Excerpts of a Meeting of Immanuel Church of Chicago, p. 140.
     "Conjugial Love, p. 145.- Address to the Girl Graduates, p. 147.
     News Gleanings, p. 148.-Births and Death, p. 148.- Advertisements. p. 148.
     AT HOME.

     Pennsylvania.- THE Philadelphia Schools of the Academy of the New Church will reopen on Monday, October 3d. The teachers will meet on the preceding Friday, September 30th.
     New Jersey.- THE Rev. Charles H. Mann, editor of the Messenger, sailed for Liverpool on July 30th. He expects to return to America about the end of October.
     Illinois.- THE house of worship of the New Church in Pike County was dedicated on August 14th. The Rev. Messrs. Mercer and Bartels conducted the services.
     Massachusetts.- THE Rev. J. K. Smyth has completed a ten-years' pastorate at Boston Highlands.
     Canada.- A CORRESPONDENCE is being carried on in The Toronto World on "Swedenborgianism." One correspondent makes the assertion that modern spiritualism is one with the doctrines of Swedenborg.
     Nova Scotia.- THE Board of Home and Foreign Missions is about to send the Rev. G. L. Allbutt to Nova Scotia; he will remain there a month doing missionary work.

     ABROAD.

     Great Britain.- THE ninth Annual General Meeting of The New Church Educational Institute of London, was held on June 20th.
     THE Derby Society advertises for a Minister.
     THE Rev. T. F. Wright, Ph. D., of Cambridge, Mass., preached at the Cathedral Street Church, Glasgow, on July 10th.
     THE thirty-second meeting of the Yorkshire Missionary and Colportage Association was held at Emhsay, July 11th. It was resolved for the present to suspend the Colportage work and devote the funds and energy more especially to missionary work.
     THE Rev. James Reed of Boston, Mass., while in London preached in the Camden Road Church, July 10th.
     THE Failsworth District of the Sunday-school Union held their quarterly meeting on July 9th.
     THE Sunday-school at Wigan, England, joined a United Demonstration of the nonconformist Sunday-schools on July 2d.
     A RECEPTION meeting to the Rev. Mark Rowse was held at Leeds, July 6th, on the commencement of his ministry. Among those present were a Congregationalist and a Baptist minister. In a speech, the former remarked that he did not hesitate to say the New Church had helped very largely to spiritualize, and humanize, and expand many conceptions of orthodoxy, in relation to Church's teaching. It was a curious fact, showing how singularly things worked, that he had received a week ago a small book by some Professor, giving in a very striking form the doctrines of the New Church, and that very day he had received from a friend, a thick and portly volume containing in full the teaching of Emanuel Swedenborg. The Baptist in the course of his speech, remarked that one of the most cheerful signs of the time was that Christians were lost to their denominationalism in their common brotherhood and humanity. That for a Baptist to say this was a great thing.
     THE second annual meeting of the West of England New Church Missionary Association was held at Bristol on June 15th. The Association has 63 members. Some lectures have been delivered and a free circulating library is being formed.
     THE North of England Missionary Society held their annual meeting at Bolton on June 21st. During the past year Blackpool and Burnley have mainly been assisted, although other localities also received their share of attention.
     Africa.- THE hurricane in Mauritius of which the newspapers gave full accounts at the time, unroofed the New Church place of worship, and the house of a member was practically blown away.
WANTED 1892

WANTED              1892

     Two New Church women for domestic service in a New Church family. Write for particulars, addressing Mrs. Edward Cranch, Erie, Pa.
ACADEMY BOOK BOOM 1892

ACADEMY BOOK BOOM              1892

     THE SWEDENBORG CONCORDANCE. A complete Work of Reference to the Theological Writings of Emanuel Swedenborg. Compiled, edited, and translated by the Rev. John Faulkner Potts, B. A. Price, 15 cents for each part; postage, 2 cents, or six parts for $1.00, including postage. We mail the parts to subscribers as issued, flat, so as to keep them in good condition for future binding. Vol. I (A- C), 893 pages. Half morocco, $450.
     Volume I (D-F), just finished, 934 pages. Half morocco, $4.66.
     Subscribers having loose copies in good condition can have them exchanged for hound copies at the above prices, and will be allowed fifteen cents for each part returned.
     Of invaluable use to every Newchurchman, enabling him to find what the Writings teach about the innumerable subjects of which they treat, with reference to the passages where the various statements are found. Published in parts of forty-eight quarto pages each. Fifty-four parts published up to date from A to G. The remaining parts will be issued every month.

     DISCRETE DEGREES, in Successive and Simultaneous Order; By the Rev. N. O. Burnham. 175 pages of text (6 1/2 x 9 1/2 inches). $4.00; postage, 16 cents.
     Consists of two parts: The first part treats of the growth and development of the degrees in man from birth to adult life and during regeneration. The second part treats of the degrees in the LORD, their assumption and glorification. The whole illustrated by forty colored diagrams.

     CONVERSATIONS ON EDUCATION. By the Rev. W. H. Benade. 222 pages (4 3/4 x 7 1/4 inches). Cloth, $1.00. Interleaved, full morocco. $2.00; postage, 10 cents.

     DOCUMENTS CONCERNING THE DISTURBANCES caused by the Rev. L. H. Tafel in the Academy of the New Church and the General Church of Pennsylvania. 334 pages (5 5/8 x 9 inches). Cloth, $1.00; postage, 15 cents.

     WORDS FOR THE NEW CHURCH. A serial published periodically. Thirteen parts published. Each part for sale separately. Price, 25 cents. Also bound in two volumes (containing parts I-XI). Price, $1.50 a volume, postage included.
     Volume I contains parts I-VI. The Advent of the LORD, State of the Christian World, The New Church, Science and Philosophy in the New Church.
     Volume I contains parts VII-XI. The Conflict of the Ages.
     Complete table of contents of the whole work will be sent free on application.

     GENESIS IN HEBREW, bound in limp cover. Price, 40 cents.

     THE DECALOGUE IN HEBREW. Printed on bristol board and mounted on red cloth, folded so as to represent the two tables, indicated in each cane according to the description in Arcana Coelestia, n. 9416. Size, when folded, 3 x 6 1/4 inches. Price, 6 cents.
     The same in English. Price, 6 cents.
     The same. Hebrew and English. Folded twice. Size, 3 x 6 1/4 inches. Price, 12 cents.
     Academy Book Room,
          1821 Wallace Street,
               Philadelphia.

149


Good and truth 1892

Good and truth              1892



Vol. XII, No. 10. PHILADELPHIA, OCTOBER, 1892=123.
Whole No. 144.


     Good and truth are the universals of creation, and hence in all things created; but in created subjects according to the form of each.- C. L. 84.
Title Unspecified 1892

Title Unspecified              1892

     SINCE conjugial love is the mutual desire of two to will and think as one, to do every kind office for each other, and thus to provide each for the other whatever makes for his or her good, it becomes necessary for each to study the affections and the thoughts of the other, as expressed in actions and words. These centre, necessarily, about the use which each performs, use being the soul of life. The many particulars which manifest themselves in the love and intelligence shown for the special use which either performs in the world and at home are the objects upon which the other dwells fondly, even as the particulars that enter into personal comeliness or elegance of manners are the objects upon which the lover's eye dwells with delight.
     Many of these particulars are external. Yet the internal attitude toward them manifests itself in the expression of the countenance, the sound of the voice, the quality of the gestures. This attracts. Indeed the presence of one dominant principle maintains the delight in the innumerable varieties of particulars that arise in their life, and that one principle is a peculiarly masculine wisdom in the husband and a peculiarly feminine affection in the wife.
     As both consorts, by regeneration, grow more interior, and the things of heaven predominate, the spiritual and heavenly principles involved in their concerns become clearer, and their discourse approximates that of the angels. They see the things of the world, but do not dwell upon them otherwise than as means for thinking and speaking of things heavenly.
Title Unspecified 1892

Title Unspecified              1892

     NOT all evils are sins. That evil is a sin which is committed from an evil end. The killing of a man is an evil. If the man be killed from hatred it is a sin. If a man be killed in war because he threatens one's country, it is not a sin. The LORD regards ends. Intelligent men regard ends and judge according to them. Evils frequently render necessary other evils which are imputed according to the ends and loves which enter into them.
Title Unspecified 1892

Title Unspecified              1892

     THERE are two kinds of generals: one that is infilled with particulars, and another that is not. The one is clear, the other obscure. Particulars explain and illustrate obscure generals, and strengthen them. Without particulars, generals grow more obscure and weak, and are finally dissipated. Particulars do not vitiate generals, but they modify the understanding of them (A. C. 4329, 3131, 6115, et at.).
     To sweep aside particular explanations of a general doctrine by fixing the mind intently upon the merely general, and therefore obscure idea, is to empty the general of its substance (for generals exist from particulars, A. C. 3513), and thus to lead to the destruction of the general (A. C. 6115).
Title Unspecified 1892

Title Unspecified              1892

     IT is interesting to note that the Adversaria, in the explanation of Genesis xxxiv, gives practically the same teaching as that which was adduced from the Arcana Coelestia and other Works in the August issue of New Church Life. It is there shown that while, in the proximate sense, Shechem's act was an infraction of order, it was not so essentially; that he did not act from an evil lust, did not commit violence (Adv. 1584), but was sincere at heart, and cherished a love that was chaste and conjugial (Adv. 1582-1587). An act must be viewed from the internal, and not from the external. In illustration of this it is shown that, on the other hand, that is to be called whoredom, which, although "it is done by marriage appearing legitimate from what is instituted," is, nevertheless, internally of an adulterous quality (Adv. 1586).
Title Unspecified 1892

Title Unspecified              1892

     INSTRUCTION is given in order to lead men out of hell into heaven. If used as intended, it will lead to heaven. If abused to confirm evil lusts, it will lead more interiorly into hell.
     There is no instruction which cannot be abused. Even the elements of learning, "reading, writing, and arithmetic," although used by one man for the good of his neighbor, his Country, and the Church, are abused by another for his own selfish interests. It is so with the teaching concerning the allowances of disorder and lesser evils under certain circumstances. It may be used to elevate man out of a merely natural and sensual state and preserve the conjugial, or it may be abused to justify the gratification of lust without a good end.
     One who is instructed in any truth whatever must be left in freedom to use it or to abuse it.
     There is a strong tendency with men to compel others to do what is right; to force them into heaven; to consider human prudence as possessing the ability to prevent another's wrong-doing. One of the favorite methods of this prudence is to enact prohibitory laws, either by statute or by common sentiment, as means to keep away from man those things which he may be likely to abuse and pervert.
     If this were the means, or even a means of keeping man from evil, and insuring his happiness, surely the LORD would make use of it. But, notwithstanding the appearance, this method is contrary to true wisdom, because it ignores man's free determination. This is evident from the Word throughout. The LORD planted in the Garden of Eden the tree of the knowledge of good and evil, as well as the tree of lives, but Adam was forbidden to eat of the tree of knowledge. His transgression was followed by adequate punishment. He was driven out of the Garden; but the tree remained, and is in the Garden to this day.
There is not given solitary good 1892

There is not given solitary good              1892

     There is not given solitary good, nor solitary truth, but everywhere they are conjoined.- C. L. 87.

150


DIVINE TRUTH AT THE END OF ONE CHURCH AND THE BEGINNING OF ANOTHER 1892

DIVINE TRUTH AT THE END OF ONE CHURCH AND THE BEGINNING OF ANOTHER       Rev. ANDREW CZERNY       1892

     "And as they went in the way, a certain one said unto Him: LORD, I will follow Thee, whithersoever Thou goest. And JESUS said unto him: Foxes have holes, and the birds of heaven, nests, but the Son of Man hath not where to lay His head." (Luke ix, 57, 58.)

     THE latter part of the Ninth Chapter of Luke, from which our text is taken, treats of the state of the human race, at the end of a Church, when a new Church is' about to be established. The human race is at that time in complete ignorance in regard to these truths of faith; and not only in ignorance in regard to these truths, but so immersed in evils of life and the falses flowing from such a state, that there is no affection for such truths. The appearance is indeed otherwise; for at the end of a Church the sciences are cultivated more than at any other time. The sciences are studied with great diligence, for skill and learning in them pass for wisdom; and this appearance flatters the self-love of man. When man no longer possesses any good or truth-when he thus no longer possesses the means of becoming truly intelligent and wise, then he desires those things that produce the appearance of wisdom and intelligence; and with them he deceives himself and others. He finds pleasure in this self-deception, and all further investigation in, and acquisition of knowledges only confirm him more and more in his self-intelligence and his self-love. This lust of possessing knowledges prompts him to search into all branches of learning, so that his investigations are not limited to the natural sciences only, but he also seeks to penetrate into the domain of the spiritual and the Divine to discover their mysteries, but not for the sake of being instructed, and thus of obtaining the means of reformation and regeneration, but to appear to be learned, and to receive the applause of the world. But those who are acquainted with the mysteries of heaven know that this does not lead to any results; that one who approaches what is spiritual and Divine with such an end in view is not illustrated, thus not able to discern their real meaning that the efforts of such do not conduce anything to the establishment of the LORD'S Kingdom.
     In Matthew the same incident, which is related in our text, is recorded, and there we are informed what class of men our text treats of. The text as given in Matthew is as follows:
     "And there came to Him one, a scribe, and said: Master, I will follow Thee, whithersoever Thou goest."
     Here we are definitely informed that it treats of such as are versed in the mysteries of faith. The "scribes" were men in the Ancient Jewish Church who were learned in the Word and in the traditions of the Jews. The term "scribe" is also used in a good sense. In a good sense by a "scribe" is signified the Word, but in the opposite sense, the term signifies the falsification of truths, from a hellish love; as also those who have confirmed themselves in such falsifications. That this latter class is here meant is evident from the context in the Internal Sense. The LORD'S answer to the scribe shows that He does not desire such followers, for we read:
     "And as they went in the way, a certain one said unto Him:     LORD, I will follow Thee whithersoever Thou goest. And JESUS said: The foxes have holes, and the birds of heaven nests, but the Son of Man hath not where to lay His head."
     The LORD here instructs the scribe that he and the majority in the Church are in such a state that the Divine Truth, thus the LORD, can find no entrance into their minds. For to follow the LORD is to acknowledge Him in His Divine Human, and to obey His commandments from internal motives. But to keep them from spiritual motives means to shun the evils which are prohibited in them as sins against God. One who is confirmed in the falsifications of truth cannot do this. He cannot because he will not reject falses, and still less is he willing to remove evils. He loves them and imbibes falses as a sponge imbibes impure water. But the falses which he possesses do not satisfy him. He seeks to increase his riches. He seeks after knowledges. Be will even receive knowledges of good and truth, if they can serve his purpose. But they do not remain truths with him. He mixes them with his falsities, and thus falsifies them. The novelty of the truth attracts his attention, and he thinks that he is prepared to receive and to follow it. But this is only a persuasion of the false, in which the truth does not appear in its own light. Therefore the LORD instructs him in the following words of our text:
     "Foxes have holes and the birds of heaven nests, but the Son of Man hath not where to lay His head."
     "Foxes" are those who trust in their own intelligence. They are such as have confirmed themselves in falses to such a degree that they deny the LORD and all Divine things. In the Writings those are compared with foxes, wolves, and other wild beasts who do not regard the universe to be the work of God, and the habitations of His Love and Wisdom, but as the work of nature, and the habitation of the heat and light of the sun. And we are taught that such close the higher regions of their minds against God, and open the lower regions of their minds for the devil, and thereby they put off the nature of men and put on the nature of beasts, and they not only believe themselves to be like the beasts, but they also became so; for they become foxes in cunning, wolves in fierceness, leopards in treachery, tigers in cruelty, etc. In the spiritual world, those who are of such a nature also appear in the distance like those wild beasts, their love of evil so figures itself (T. C. R. 13).
     From all this it appears that by "foxes are signified those who are in their own self-derived intelligence, and who worship nature instead of God. But-
     "The foxes have holes," the LORD says.
     "Holes" signify confirmations drawn from scientifics, and these are the means by which those who are represented by the "scribe" support their views and persuasions. This is quite in accord with what the Writings teach in many places. Those who have confirmed themselves in their own intelligence even to such a degree that they deny the Divine, and worship nature in place of God, constantly seek to confirm their persuasions by arguments drawn from the appearances in nature. The sciences deal with these appearances, and those who have not true spiritual principles to guide them in their investigations cannot but draw erroneous conclusions and be led astray. The principal object that modern science has set itself is to prove that there is no God; that nature brings forth everything by an innate power. At the end of every Church men are immersed in such persuasions for as soon as a Church begins to decline from her purity and innocence, man begins to look more and more to nature, and since he is already inclined to prefer nature to the Divine, he imagines that he finds in all the three Kingdoms of nature confirmations and proofs against the existence of a God.

151


When man begins to look away from what is spiritual, and is no longer willing to submit to the teachings of the Word, or the Divine Truth, then he begins to trust more and more to his senses. What these teach him; what he discovers by means of them; that alone exists for him, but what is beyond the cognizance of the senses (as things spiritual and Divine are) has no existence for him. And the senses are the most unreliable guides to trust in for they lead to nothing but appearances and error. But- The foxes have holes, and the birds of heaven nests." In other words, those who trust to their own intelligence have and love their confirmations; and those who are immersed in falsities and phantasies ultimate the same in their life. For" birds "signify truths and rational things in a good sense. They also signify spiritual affections. But in an opposite sense, as is the case in our text, they signify falsities and phantasies, for they belong to the perverted rational. "Birds" signify in general such things as refer to the thoughts of man, to heavenly as well as to hellish thoughts. This comes from correspondences in the other world. For in the spiritual world there appear birds, beautiful as well as deformed ones, tame and rapacious ones, according to the thoughts of angels and of spirits.
     From what has been said so far, it can be seen that the LORD teaches in the words of our text that at the time of His Coming, the men of the Church and particularly its leaders, trust wholly in their self-derived intelligence, that their minds are full of falses and phantasies, that their life is wholly in accord with them, and that they confirm themselves in them more and more. He also teaches that men of this description, even if they seem to seek the truth, have no intention of receiving it interiorly so as to live according to it, and that their true state reveals itself sooner or later. Their minds are receptive only of falses and evils, of phantasies and lusts of all kinds. Their minds are filled with such, and to such a degree that the Divine Truth finds no room in it. This the LORD teaches in these words:
     "The Son of Man hath not where to lay His head." "The Son of Man," is the Divine Truth. "Hath not where to lay His head" signifies that at the time of His Coming the Divine Truth finds no place anywhere in the Church, no reception among men, for in the course of time evils and falses have obtained the upper hand in the Church-have gradually extinguished all innocence and simplicity of heart. As long as the Church is in innocence, and looks to the LORD in entire trust and confidence for help and guidance, so long also the Divine Influx of the LORD finds a willing reception in human minds. But when men begin to look outward toward the world and downward to hell, then the LORD'S In flux is no longer welcome. Its entrance into minds is rendered difficult. And it is quite evident why. Where fakes and evils have possession of the minds there, their opposites, which are goods and truths, cannot be received; for as they are opposites, there would be a combat in which the one or the other would perish. Those who feel contented in the society of evil spirits; those who willingly lend their ears to their suggestions; with such there can be no affection for the Divine Truth, however they may persuade themselves that they love the truth, that they seek it in order that they may follow it. How impossible it is for such to receive the genuine Divine Truth, the LORD teaches in the following words:
     "No one having drunk old [wine], straightway desireth new, for he saith the old is better."
     By "old wine" are signified the infernal falses of a corrupt Church and by "new wine" the Divine Truths of a New Dispensation. And the meaning of the whole verse is that he who has confirmed himself in the falsifications of truths from a hellish love cannot possibly have a desire for the newly revealed Divine Truths of a New Church, "for he saith, the old is better"-in other words, falses are more agreeable to his mind. He favors evils, and is contented with his state, while the new leads to temptations and combats with his acquired falses and evils, for it requires an entire change of mind and life.
     Thus we see that our verse treats of those whose minds are in such a state that if they received the truth there would be danger of prophanation. But between those who cannot receive the truth without falsifying it, and applying it to evil ends, and those who in simplicity receive and apply the truth to life, there are innumerable degrees of receptibility, an endless variety of forms of mind, who incline either to a reception or a rejection of the truth. All degrees of receivers and of deniers of the Divine Truth are represented in the various bodies of the Church. The bulk of those who reject the Divine Truth constitutes the Old Church, and those who love and receive the Divine Truth constitute the New.
     But no Church, however internal it be, can be wholly protected from prophaners. They insinuate themselves into every Church, and their object is the destruction of the Church. They pretend that they seek the truth; that they desire it, in order that they may live according to it. They appear to be filled with zeal for its I promulgation. But their only object is to destroy it. And as is the case in heaven when prophaners insinuate themselves into a heavenly society, as they sometimes do, that the whole society is thrown into disorder and confusion, so also is it in the Church on earth, which also is a society of angels-i. e., of such as are regenerated or are being regenerated. The Church likewise is thrown into a state of doubt and confusion, of trouble and unrest, when those who falsify or deny the truths of heaven insinuate themselves and endeavor to lead the Church astray. How many falsities and heresies, and indeed seemingly confirmed falsities, have not been imported from the Old into the New? and what trouble and confusion have they not created in the New Church? And as long as such falsities find receivers in the so-called New Church, there is danger of prophanation. True, we cannot and ought not to judge of the internal states of those who nominally belong to the New Church, and who are still wedded to the falsities of the Old. But this much is certain, that even if some, and perhaps the majority of those who are so devoted to the falsifications of the Divine Truth as to defend them are not actually confirmed in them, they at least lend themselves as willing instruments to evil spirits. Their endeavors will never be productive of good, although the LORD permits them, and always turns evil in such a way that it may serve some use. For the assaults of evil spirits, or of those who make themselves the instruments of such, serve to manifest what latent tendencies to falses there are, and bring to light imperfect and unregenerate states in the Church that they may be seen and removed and the Church thus be purified. For as with the individual man who is being regenerated, evil spirits are adjoined, to the intent that they may induce a negative principle by the discussion of which man may be more confirmed in goods and truths (A. C. 4110), so is it with the Church in general. Such must be permitted to inject doubts and falsities into the Church, until the Church by further investigation and instruction is fully confirmed in the principles of good and truth which they assault. When that has been effected, then will take place what we are further taught in connection with the just mentioned principle, namely, that when such spirits, or men who are under the influence of such spirits find that man begins to be confirmed in the principles of the Church, then they perceive what is undelightful, and feel delight in separation.

152


Thus the Church will be purified. The Church itself will not suffer from these temptations and combats in the end, but the frequency and intensity with which they recur, reveal to us the fact that there are still some in the Church who say with the scribe: "LORD I will follow Thee whit wheresoever Thou goest. And JESUS answered: Foxes have holes, and the birds of heaven nests, but the Son of Man hath not where to lay His head."
     All falsities are falsifications of the Divine Truth. There is nothing that is evil and perverted but it is a perversion of something that was originally good or true. Hence it also follows that what is perverted is opposed and antagonistic to that of which it is a perversion. From this cause it is that all evils are opposed to the goods coming from the LORD, and all falsities to the truths revealed by the LORD. And as all human minds are formed either by goods and truths, or their opposite, which are evils and falsities, it follows that according as man suffers himself to be influenced or led by the former or the latter, he is under the influence and control of good or evil spirits. The Church cannot be established with him as long as he suffers the latter class to control his will, or to darken his understanding, nor can he be a part of the Church, in so far as their influence prevails with him, to such an extent as to lead him to assault the Divine Truth. Evil spirits do all in their power to keep man in a negative and antagonistic attitude toward the Divine Truth. They suggest many reasons based upon appearances, and confirmed by such, against the Divinity of certain principles and Doctrines revealed to the Church, which appearances, they know, have a strong hold upon minds that are more or less in obscurity; and still more upon minds that are darkened by confirmed falses. It is through such minds that disturbances are caused in the Church. It is through such minds that the spiritual atmosphere of the Church is obscured; for they raise doubts and objections against all those truths and Doctrines that are at variance with their preconceived ideas and persuasions. But all this is permitted in the LORD'S Divine Providence, for one end, and that is the full and firm establishment of a rational and spiritual Church on earth.
There is given the truth of good 1892

There is given the truth of good              1892

     There is given the truth of good and from this the good of truth, or truth from good and good from that truth, and in those two has been ingrafted an inclination to be conjoined into one.- C. L. 88.
EXALTATION OF THE CELESTIAL OF THE SPIRITUAL OVER THE NATURAL 1892

EXALTATION OF THE CELESTIAL OF THE SPIRITUAL OVER THE NATURAL              1892

     (GENESIS XLI, 8-34.)

     (8.) IN the new state of illustration now arising there was a disturbance in the interior affection and thought of the Natural in consulting scientifics both interior and exterior concerning things to come.
      A new state of the Natural is here treated of when it is in obscurity by reason of truths being thence exterminated. In this state there is disturbance in the Natural in consulting scientifics concerning things to come; for when such obscurity happens then it immediately falls to thinking what the event will be, and whereas this is common in every such state during man's regeneration, therefore that state is here described in the internal sense. In the present case it was unknown what would happen.
     (9.) But the sensual subject to the intellectual thought and thence perceived concerning the state of disjunction, (10) when the natural averted itself, and rejected by those things which are primary for interpretation, each sensual, namely, the one subject to the intellectual part and the one subject to the voluntary part, (11) that it was foreseen in obscurity concerning each sensual, what would be the event to each.
     (12.) The thought and perception of the sensual subject to the intellectual also was that the guiltless in the Church was rejected for the sake of temptation into a state of temptation in which was the truth which primarily served for interpretation, whence there was perception, of what was in the things seen in obscurity, from truth, (13) that so was the event of the thing: the sensual of the intellectual part was received and reduced to order and the sensual of the voluntary part was rejected.
     (14.) There was a propensity on the part of the new natural to receive the celestial of the spiritual, for when the state is full-that is, when all things are prepared in the natural to receive influx from the interior or superior, and to appropriate to itself those things which flow in-then also the natural is in the propensity-that is, the affection of receiving; thus one is accommodated to the other, when man is renewed by the LORD. In this state there was a hasty rejection of such things as were impediments arising from a state of temptation, and thence a chance. The rejection and change was as to those things which are of the exterior natural and of the interior natural, after which there was communication with the new natural.
     (15.) The LORD perceived from the celestial of the spiritual from the natural, and thence predicted that while there was ignorance of what was in the things foreseen, the celestial of the spiritual still had the faculty of apperceiving what was in them.
     (16.) The celestial of the spiritual, however, thought that it was not from the human alone but from the Divine; for the Divine foresees, consequently knows what is in things foreseen. For the LORD, when in the world, had foresight and providence even in the human, but from the Divine, whereas afterward, when glorified, He has them from the Divine alone, for the human glorified is Divine, hence it was from the Divine Human
     (17.) The celestial of the spiritual from the natural thought concerning what was foreseen in obscurity from boundary to boundary, (18) that in that boundary were the truths of the natural which are of charity, and which are of faith thence, and instruction therein (19) and falses, which are of the natural, near at hand, which were vain and of no faith, neither were of charity, such as could not in any manner be conjoined with truths and goods; (20) and the falses which were not of charity nor of faith exterminated the truths which are of faith from charity.
     (21.) The extermination was interior and the truths of good were no longer apperceived, and there was nothing of communication and conjunction; but there came a state of illustration.
     (22.) There was further thought concerning what was foreseen in obscurity as to the scientifics which are of the natural, conjoined to which the things which are of charity and faith might be applied, (23) and as to scientifics of no use and full of lusts, appearing near, (24) and that the scientifics of no use exterminated the scientifics of use, and when interior scientifics were consulted nothing was apperceived from them.

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     That the thought is of the celestial of the spiritual from the natural, and not the reverse, is because that which is exterior never thinks from itself, but from what is interior, or, what is the same, what is inferior cannot think except from what is superior; although, while the interior or superior thinks in the exterior or inferior, it appears as if the exterior or inferior thought from itself, but it is a fallacy. Inasmuch now as the celestial of the spiritual is interior or superior, and the natural is exterior or inferior, the thought is of the celestial of the spiritual from [or out of] the natural.
     The things in this series, verses 17-24, are nearly the same as those above, verses 1-7, wherefore a further explication is needless.
     (25.) The natural perceived from the celestial of the spiritual the like thing in each which was foreseen, namely, in the interior and exterior natural; for inasmuch as both naturals should act as one by conjunction, therefore the like in both is signified; for it was provided that it should be given to the natural to apperceive.
     (26.) Now arose a holy state of the multiplication of truth in the interior natural and a like state of the multiplication of truth in the exterior natural; but each had to be by conjunction
     (27.) After this followed a profane state of the multiplication of the false infesting the interior natural, and a like state of the multiplication of the false infesting the exterior natural, whence there was a defect and apparent privation of truth.
     That in the beginning of this series of events in the Glorification of the LORD'S Natural there was first a multiplication of truth in each natural, and that afterward it so failed as scarcely to appear, is an arcanum that may be illustrated by the corresponding process in the regeneration of man; for man, during his reformation, first learns truths from the Word, or Doctrine, and stores them up in his memory; he who cannot be reformed believes, when he has learned truths and stored them up in his memory, that it is sufficient, but he is much deceived; the truths which he has imbibed are to be initiated and conjoined with good, nor can they be initiated and conjoined with good so long as the evils of self-love and the love of the world remain in the natural man. These loves were first introducers with which truths cannot in any wise be conjoined; wherefore that conjunction may be effected, the truths introduced and retained by those loves are first to be exterminated, although they are not exterminated, but are indrawn so as not to appear, wherefore it is said the apparent privation of truth; when this is done then the natural is illuminated from the interior, and then the evils of self-love and the love of the world yield, and to the degree in which they yield truths are stored up and conjoined with good.
     (28.) The natural thought from the celestial of the spiritual, concerning what is provided, and apperceived, (29) the states of providence in the multiplication of truth in each natural. Knowledges are nothing else than truths of the natural man, but which are not yet appropriated to him, and the multiplication of such truths is here meant. Knowledges do not become truths with man until they are acknowledged in the understanding, which is the case when they are confirmed by himself; these truths are not appropriated to him until he lives according to them, for nothing is appropriated to man but what is made of his life, for thus he himself is in them, inasmuch as his life is in them.
     (30.) But there were subsequent states when there was a defect of truth, or the removal of truth and the apparent defect thereof in the natural, even to desperation. Desperation was the last of this state because thereby was removed the delight of self-love and the love of the world, and in the place of it was insinuated the love of good and of truth. Desperation with those to be regenerated relates to spiritual life, consequently to the privation of truth and good, for when they are deprived of truth and good, they despair concerning the spiritual life; hence they have delight and blessedness when they emerge out of desperation.
     (31.) While the desperation lasted there was nothing apperceived concerning the truth which was before, on account of such defect.
     (32.) This was all foreseen concerning each natural; for the Divine was with every event.
     (33.) The natural now prospected (looked forward) concerning inflowing truth and good, which should bring all things in the natural mind into orderly arrangement. With the prospection of the natural the case is this: Man's natural, or his natural mind, does not see anything before from itself, yet still it appears as if from itself, but its prospection is from the interior, which sees before in the exterior, almost as a man viewing himself in a mirror, in which the image appears as if it were there.
     (34.) There was further prospection of the natural as to the orderly arrangement of generals in the natural, which were to be preserved and afterward stored up, which had been insinuated at those times when truths with goods were multiplied.
Notes and Reviews 1892

Notes and Reviews              1892

     A POEM on Marriage Love, by James Spilling, has been published.



     THE September issue of the Concordance (Part 55) contains only a few separate articles, but these are rich, relating exclusively to things "Interior" and "Internal."



     THOSE who have so often expressed the wish that the Life be published more frequently are warmly recommended to secure the visits of the Monthly and the Tidings, thus practically attaining their object.



     THE September issue of Miscellaneous Notes and Questions, a paper devoted to science and art, quotes the following from John James Garth Wilkinson:
     "Science may become Divine by admitting Him who is the light of the world."
     Such admission, however, entails a tremendous conflict.



     Hitetlenseg es Kijelentes. Eloszoval Korlevel- Alakban Minden Hitszonokhoz Dr. Ellis Janostol Nemetbol Forditotta Martinidesz Odon.
     This is the title of the Hungarian translation of Dr. Ellis's work on Skepticism and Divine Revelation, published at Buda-Pesth. This was not translated from the original English, but from the German translation.



     Liturgia della Nuova Chiesa, significata nell' Apocalisse, xxi, 2, per la Nuova Gerusalemme, is the title of the New Italian Liturgy, published this year in Florence. It is substantially a translation of that published by the Conference, with slight modifications, making it suitable to the Italian genius. Hymns and chants used by the Evangelical Churches in Italy, brought into harmony with the Doctrines, have been added.

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     The Sower is the name of a New Church illustrated Sunday-school paper, published weekly from October to June, inclusive, by the Western New Church Union, and edited by the Rev. Messrs. L. P. Mercer and A. J. Cleare, of Chicago, who have the co-operation of the New Church Sabbath- School Association. This association furnishes a plan and suggestions for the systematic and united instruction in the word and the Doctrines. The specimen number of the paper promises well.
     In England the Manchester Tract Society publishes a series of sermons likewise under the general title of The Sower.



     IN this period of the existence of the New Church, when there is so much doubt and denial concerning the Writings, it is refreshing to meet a book like the Rev. John Doughty's The Parable of Creation, in which he presents the Spiritual, Sense of the Mosaic Narrative as contained in the First Chapter of Genesis,-for the presentation is acknowledged to be based on the Doctrines. It is well adapted to enlist the attention of the reader. The author may be forgiven for using the feebler adjective "illumined" for "inspired," seeing that it is done in connection with the frank and honest declaration that the method of interpretation was "revealed by the LORD through Emanuel Swedenborg, and set forth in the Writings of that illumined expositor." But why only the method? The interpretation of the Word as well as the method of interpretation is there revealed and set forth.



     The New World, a Quarterly Review of Religion, Ethics, and Theology, published by Houghton, Muffin & Company, of Boston, contains in its third number a review of Moncure D. Conway's Life of Thomas Paine. The writer, Mr. John W. Chadwick, says, "As for Paine's care of his person, the wonder is that, when both the republican and the literary vogue favored the habits of Swedenborg and Dr. Johnson, which were neither neat nor clean, the testimonies are so general in his favor as a well-kept gentleman." Mr. Chadwick has not been particular in the selection of authorities on the subject of Swedenborg's life and habits. To him and to others interested, the Documents concerning Swedenborg, edited by the Rev. R. L. Tafel, A. M., Ph. D., are recommended as the most authentic and most complete work concerning the life and writings of the Apostle of the New Church yet published.



     THE Conference appointed a Committee last year to consider the question of the Preservation of Documents of Societies. At the recent meeting it was reported that the documents of several Societies have been placed in safe keeping. In this way an interesting document in the possession of the Edinburgh Society has been brought to light. It is a petition dated May 5th, 1791, in favor of "a bill for extending the privileges of toleration to the members of a religious community called the New Church, signified by the New Jerusalem in the Apocalypse."
     In view of Swedenborg's statement that a new ecclesiastical history must be written, including the movements of the New Church, the action of the Conference deserves full support and should be imitated by all New Church bodies in all countries. The Academy of the New Church early recognized this use, and has gathered a number of documents, any additions to which will be carefully preserved.



      THE Fraternal Address of the President of Conference, the Rev. J. R. Rendell, addressed to those Isolated Receivers of the New Church who are unable to attend regularly the services of a New Church place of worship, contains some excellent recommendations. One is to establish classes for the education of children in the truths of faith, according to a special course. Another is to read the Word and New Church books and periodicals. Still another refers to the importance of public worship, and advises those who are deprived of this to meet at the homes of sympathizing neighbors. But then follows the following horrible advice: "If there be no Receivers in your neighborhood, or if such meetings are impracticable, I venture to hope that, if you have not already done so, you may be able to find some Church in your neighborhood where you can usefully worship and work. The public worship of the LORD should never be neglected. The Second Coming of the LORD is influencing all Churches, and it is usually possible to find a Church where we can worship with profit. If you cannot worship with Newchurchmen, it is useful to worship with those who most nearly approximate to our own conviction."



     A COMMITTEE was appointed last year at the General Conference to prepare an Index to the Intellectual Repository and all other British New Church periodicals published prior to 1881, with the exclusion of Morning Light. (See New Church Life, vol. X, p. 14.) The Committee reported this year that they had been unable to secure a sufficient number of subscribers, and therefore proposed to abandon the project. Ultimately, however, the Committee was reappointed. The importance of such a work as this Index is not to be underestimated, as many of the early periodicals of the Church are valuable for the excellent articles they contain. Even such as do not possess these periodicals would do well to subscribe to this important work, for by the use of this Index they would be enabled to look up any subject under consideration, and finding that it was treated of might easily procure access to the desired periodicals at a New Church library. The Academy Book-Room will forward subscriptions. The subscription-price is One Guinea (about $5.10).



     THE August number of New Church Monthly contains able and pertinent strictures on the lost opportunity of the Swedenborg Society when they had Dr. Blyden in their midst. These comments will be read with interest in connection with the address by Dr. Blyden, which will be printed in a future issue of Life. The Monthly has begun a series of papers on "The State of the Christian World." "The Watchman" shows whither the Church is tending when propositions are being made to eliminate from the Creed any reference to the New Revelation. The "Notes and Comments" deal with current topics of the Church in England. The Pastoral Address delivered by the Rev. R. J. Tilson on resuming the duties of the Priestly Office after having been ordained into the second degree of the Priesthood, is given in full, and contains his declaration of faith at his installation, and the Bishop's address to him. "Church News" gives an account of Mr. Tilson's reception by his devoted people.
     THE September issue of New Church Monthly contains some valuable contributions to the literature on the state of the Christian World and on the state of the New Church.



     A CORRESPONDENCE relating to Samuel Woodworth, the Newchurchman who wrote the poem entitled, "The Old Oaken Bucket," has been carried on for some months in the columns of the Messenger. The correspondence was begun by the Rev. Wm. H. Mayhew, who was present at a union temperance meeting and heard Mr. Woodworth spoken of by a Methodist clergyman as a drunken printer, who composed "The Old Oaken Bucket" in a New York bar-room over a glass of brandy. The writer solicited information concerning the true origin of this poem and concerning Mr. Woodworth's life. His letter was answered by a lady living near the home of the poet's boyhood, Norwell, Mass., who related the following, which she received from his wife through another:
     "While drinking a glass of Croton water, Mr. Wood worth recalled the deliciously cooling fluid, that filled the old oaken bucket that hung in the well . . . on his father's plantation, in such a poetic strain that Mrs. Woodworth said, 'Samuel, you ought to write a poem on that.' And he did."
     Other replies were received, proving that the statement made by the temperance lecturer was erroneous. Mr. Mayhew then wrote to the Methodist, sending him a true account and expressing the hope that he would make the due correction be fore those to whom he had presented the wrong version.



     THE Journal of the Twenty-fifth Annual Meeting of the American New- Church Sabbath- School Association, held in Cincinnati on May 13th, has come to hand. On the roll of members occurs the name of the Rev. John Whitehead. The List of Books suitable for children, prepared for the Association is spoken of appreciatively.

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The Boston Society has issued three parts of Songs, Hymns, and Carols, for the use of Sunday-schools. The following song-books were spoken of by several speakers as containing useful material for Sunday-school work: The Gospel Hymns, The Hosanna, Chapel Gems, The Welcome, The Prize, Pure Diamonds, Songs for the School, by J. D. Batley, A. M., The Song Welcome, published by Oliver Ditson & Co., Boston. The Association has a standing committee to gather music for the use of Sunday-schools. The President's Address on "The Study of the Spiritual Sense of the Word in the Sunday-school," consisted mainly of two chapters from a little work on Correspondences, which will be published by the Committee on Graded Manuals. The Rev. T. P. Wright has pre-pared a commentary on Exodus, which will be published b the Board of Publication. A special two years' course of Bible lessons was adopted. The notes are prepared by the Rev. W. L. Worcester, and appear in The Sower, a new pa per noticed elsewhere in these columns. Prof. Thomas French, Jr., in speaking of the "Adventitious Aids in Sabbath-school Work," placed the magic lantern first, and also named new music, new library-books, and prizes for punctual attendance. The Rev. S. S. Seward gave an account of work done at the Chapel of Divine Providence, in New York. The Committee on Sunday-school Libraries reported that about 25O books had been examined, and 46 were chosen, of which 17 come under the head of history. The Committee on Lessons suggested the following five-year courses: One year in Genesis and Exodus; one in Numbers, Deuteronomy, Joshua, and Judges; one in the books of Samuel and Kings, with some portion of the Prophets, and two years in the Gospels.
      The table of statistics presents food for thought. One striking fact appears from the figures furnished by the New York Society. This is one of the larger societies of the General Convention. But there is only an average attendance of 44 on the Sunday-school. The Mission School makes a better showing, 132 being the average attendance.
In the subjects of the animal kingdom 1892

In the subjects of the animal kingdom              1892

     In the subjects of the animal kingdom the truth of good or truth from good is masculine, and from that the good of truth or the good from that truth is feminine.- C. L. 90.
EDUCATIONAL WORK 1892

EDUCATIONAL WORK       Rev. C. TH. ODHNER       1892

JOURNAL OF THE GENERAL MEETINGS OF THE TEACHERS CONNECTED WITH THE SCHOOLS OF THE ACADEMY OF THE NEW CHURCH.

     AT the last General Teachers' Meeting the desire was expressed that the record of the meetings held hitherto be printed in the form of a Journal.
      Three General Meetings have been held; viz.: in Philadelphia, Pa., November 25th, 1889; in Pittsburgh, Pa., November 17th to 19th, 1890, and in Pittsburgh, Pa., June 27th and 28th, 1892.
     Among the subjects discussed at these meetings, of which a full account will appear in the Journal, the following may be mentioned as of more general interest:
     "The mutual relations between teachers and parents."
     "Admission into our schools of children not of the Church."
     "Mixed classes of boys and girls."
     "Essentials of instruction."
     "The orderly sequence of daily studies."
     "The influence of the open Word during the hours of instruction."
     "Rewards and punishments in school and at home."
     "New Church Readers and Text-books."
     "Is it orderly to use the Word in the original for the purposes of learning language?"
      From the above list it may be seen that the proposed Journal will be of interest, not only to those who are professionally engaged in the work of instruction and education, but also to New Church parents and friends of the young in general.
     If an amount sufficient to warrant the printing of the Journal can be secured it will be published. The price will be fifty cents a copy.
     Intending subscribers will please send their names and addresses at the earliest opportunity to Mr. C. Hj. Asplundh, Agent, 1821 Wallace Street, Philadelphia, Pa.
     For further information address
     THE REV. C. TH. ODHNER, Secretary.
          2811 Brown Street, Philadelphia, Pa.
From the influx of the marriage of good and truth 1892

From the influx of the marriage of good and truth              1892

     From the influx of the marriage of good and truth from the Lord is the love of the sex, and there is conjugial love.- C. L. 92.
AFRICAN AND THE TRUE CHRISTIAN RELIGION 1892

AFRICAN AND THE TRUE CHRISTIAN RELIGION              1892

THE AFRICAN AND THE TRUE CHRISTIAN RELIGION HIS MAGNA CHARTA. A study in the Writings of Swedenborg, by James John Garth Wilkinson, Fellow of the Royal Geographical Society: James Speirs, 36 Bloomsbury Street, London, 1892. 245 pages.

     As indicated in the March number of New Church Life, The African and the True Christian Religion contains a valuable fund of information concerning the African from the Writings and also from the works of men who have made the African their study. Dr. W. H. Blyden, a full-blooded negro, interested in the repatriation of the American negro, is especially eminent amongst such men, and to him this work is dedicated. In his letter of dedication the author evidences interest in this expatriation from America and also gives utterance to the hope that the black race in that continent may become converted to the Doctrines of Swedenborg and thus return to Africa as receivers of the New Religion.

     "But," he says, "whether the dream of the American negro receiving his credentials from the New Church be realized or not, it is to Africa that our gaze is at present directed. This indeed supplies a fresh necessity that in the Divine Providence a store of black missionaries shall be provided in the Americas to penetrate the dark continent."

     This last statement gives in a few words the trend and perhaps also discloses the object of the whole work, for the author seems largely to base the certain bright future of the New Church in Africa, or "the redemption of Africa," as he calls it, upon missionary efforts of New Church negroes from outside the dark continent. He does not exclude, however, such Europeans as Livingstone and Gordon.
     The author says that "these pages will probably be read for the most part by the people of the New Church," yet in the explanation of the passages from the Writings there is a very frequent endeavor of accommodating the subject to the Oldchurchman, which rather destroys the unity of the work, as it leads to too many explanations and considerations of a general missionary character, such as that man lives after death, that there is a spiritual world, and so forth, to be thoroughly adapted to the intelligent Newchurchman.
     It must, besides, be said that the explanations and the I conclusions are not all acceptable. Some are incorrect, and many are obscure and little adapted to enlighten the mind about the New Church and its Revelation from the LORD. On page 13 it is said that the African race is "to be educated in simple truths from the Word under the guidance of a New Church, subject to the influx of the New Heavens," and that "the New Church has come down for acceptance in the Writings of Swedenborg."

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     What do these expressions mean? Several meanings may be put into them, for they certainly do not definitely express any New Church truth. On page 131 there is a statement gratingly discordant with this truth, that the Revelation from the Lord to the New Church is the last and crowning Revelation, which is so important to the right understanding of any New Church subject. The author says of a chapter in one of Dr. Blyden's works, that he there "seemed to exhibit nothing other than a lower plane of Swedenborg's revelations."
     Occasionally the plain and simple truth with respect to the Writings of the New Church is correctly presented, namely, that they are a Revelation from the LORD, that they are the revelation of the spiritual sense of the
     Word, and thus of its Divinity, and that they are the Second Coming of the LORD; it is therefore unfortunate that anything conflicting with this general truth should in any manner be introduced.
     What the author deems to be the mission of the black man may fairly be questioned. It is of interest here to quote somewhat fully:

     "Judging by the reception of the New Religion in civilization, we may imagine that even 'brightest Africa' may await some great and new Mission before the march of its Religion can be effected. . . . We may suppose that the new centre is yet to be; struck; and that the native African Newchurchmen will be the carriers of its edifying Word and celestial doctrine. . . . The only way to find these good Africans in this world-we mean, this good African centre-is by sympathetic Africans who are in life and truth of the celestial doctrines, and who carry their writings and the Word. . . . And the negro men of the New Religion will be welcomed by hearts that want them. . . . We cannot see any escape from the necessity that full-blooded Africans principally shall be employed in the Redemption of Africa."
     "Not until there are such New Church Africans can we expect the verification of Swedenborg's account, that there are interiorly perceptive tribes instructed by the Angels in the bosom and heart of that continent. I do not know that there are any negro converts to the New Religion in the Americas, and if there be but a few, it is a sign that the white people who receive and profess the heavenly Doctrines there have little sympathetic contact with the intimate religious mind of the African. The so-called New Church in the States are busy about ecclesiastisms which have descended from the first centuries through Roman and Anglican channels; and which may belong to spiritual Order, but are surface-interests to the survivals of the celestial man, such as Swedenborg declares the good African to be."

     The author gives particular importance to "the Redemption of Africa" or "the African end." The following will show more clearly what is meant.

     "The New Church will graduate and be ordained downwards from the best African, in a celestial and spiritual and natural organization, as the Coming Man, the New Church on earth." "And in order that 'the last should be the first' it is necessary that those who survive and are saved from the destruction of the best or celestial Church should be sought and found for the New Church."

     It may be said, however, that Africa already is redeemed, inasmuch as the Coming of the LORD has been effected and a New Church is now being established there. By the "Redemption of Africa" the author, therefore, seems to mean missionary work by Christians or negroes from among Christians or negroes from the coasts of Africa, thus an endeavor from the coasts toward the interiors, in order that a communication be established, whereby the Church in Central Africa may proceed on its march to the tribes round about and the Church on earth may graduate and be ordained in its orderly form.
     But, in the consideration of this, has sufficient weight been given to the teaching, that "the Church in Africa is inaugurated by the LORD alone, and not through emissaries from the Christians"? It might be said that Old Church emissaries are meant, but we think that New Church emissaries, whether white or black, might rightly be included, for all are emissaries from Christians. It is evident that the white emissary would be no fit teacher for the native Negroes. He might be useful in introducing the Word among them, but in teaching the Word to them he would not be successful. The black emissary might be of greater use, in case he does not fall into the manners and customs of the coast natives. But is it not likely that, if ever the tribes near the coasts receive the Heavenly Doctrines, it will be by action from within and not from without? The above quotation sufficiently warrants this supposition. But supposing the emissary, yea, the whole American Negro race, to gain hold on the coasts and even in time to find the New Church Africans in the interior, what would be their great mission? The New Church Negro missionaries would probably be found inferior to them both in life and knowledge and would thus, with profit, humble themselves to be taught by those who have the angels themselves as their instructors. The Writings say nothing to show the necessity of any such mission.
     Dr. Wilkinson seems unaware that the American Negroes have a character by no means up to his ideal. While there are men of excellent character among them, the mass are as noted for insincerity as the whites; thievishness seems an inseparable disposition, and looseness in the marriage relation exists very generally among them, especially in the South.
     Experience in America does not bespeak "the intimate religious mind of the African," spoken of above by the author.
     Another consideration showing that the American Negro is unsuitable for the above mission or that he is not eminently receptive of the Doctrines of the New Church is this, as the author himself remarks, that the descendants of the enslaved Africans are not derived from the better races and tribes, but from those about the coasts. A prominent person or tribal chief or queen, we are informed, was occasionally carried away, "and their superior parts might remain in their descendants and, for aught we know, may now be furnishing centres for uplifting the African in the Americas and in the islands, and motioning the whole race on its way." Granting that the transportation of a few Negroes of better quality could be the cause of the Redemption of the whole race, yet it seems positive that no Negroes of the superior tribes, however prominent in Africa, whether chief or queen, were ever brought to America, for the good Africans dwell far from the coasts, and at the time of the enslavement and expatriation of Negroes very little of the interior of Africa was known. It is conceded by Negro writers themselves that the countries whence the slaves were deported, were peopled by inferior tribes.
     The author finds corroboration of the statement in the Writings that the African mind has a capacity of receiving the truths of the Christian Revelation in their simple form, "in the fact that, in the United States, Methodism is the religious form to which they tend," and thinks that it "has been provided as `an inn on the road' for the Africans in America." In case the author here means "an inn on the road" to the New Church, the statement can be reduced to this absurdity, that Faith Alone is an inn on the road to Charity.
     The work contains a number of quotations from different writers concerning Gentile nations, which are very useful in the study of the spread of the New Church in Gentile lands.

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     The interesting chapter on "African Colonization Proposed, 1787," shows that the anti-slavery movement was originated by Newchurchmen.
love of the sex 1892

love of the sex              1892

     The love of the sex is of the external or natural man, and hence it is common to every animal.- C. L. 94.
INDUCTION APPLIED TO THE WORD 1892

INDUCTION APPLIED TO THE WORD              1892

"THE CHURCH AND SCIENCE." The Fundamental Problem between Them. A Lecture in Reply to the Rev. Dr. Momerie, delivered in Prince's Hall, Piccadilly, on June 11th, 1892. By the Rev. Thomas Child, James Speirs: 36 Bloomsbury Street, London. 1892. 40 pp.

     IN the discussion of the mutual relation between the Church and Science, few writers, if any, on either side, have recognized the mutual influence of the Church and Science. Opposition can exist only between the things of heaven and those of hell. The true Church and true Science are in perfect accord, as are all things that are of heaven. The antagonism between the Old Church and Modern Science is not an opposition as between Heaven and Hell, but it is an antagonism such as exists in hell between falses that are arrayed against each other, although the offspring of one and the same universal infernal love.
     Modern Science is pervaded by the same falses as the Modern Church. They appear in different forms, but the Science of Correspondence reveals their internal identity. On the other hand, the brood of theories, which Modern Science has hatched out, profoundly influences the Modern Church, and particularly the "Progressive" portion of it. The sphere of Modern Science is a powerfully captivating and insinuating one, and it requires all the safeguards of Ulysses to escape its sirenic seductions.
     The Rev. Thomas Child, although furnished with a knowledge of the Doctrines of the New Church, and displaying genius and brilliancy of no mean order, has not yet discovered the antagonism between the true Church and Modern Science, and has suffered his vessel of doctrine to be wrecked on the fatal shore.
     He bases his lecture upon the false theory of science, which recognizes no God as the First Instructor, but makes all human learning and advancement to depend upon human intelligence alone.

     "Science," be declares, "begins necessarily with experiment, with induction of facts, following on to hypothesis, and thence to that verification by exclusion of all other supposed solutions by which she reaches her end, which is truth. Now my position is that unless the Church follows the same principle she must perish."

     The italics are those of the author. It must have been a fleeting perception of the falsity of this position that led him immediately to ask:

     "Must she then follow after Science, and just walk where Science leads, and be constantly bowing down before her, and taking the crumbs that fall from her table? No."

     And yet this obsequiousness to Science, specifically to the flying serpent, Evolution, which consorts with jelly to beget mankind, runs through the lecture. Instead of leading first to the LORD our God as the One and Only Source of all the knowledge concerning correspondence, concerning the Internal Sense of the Word, and concerning related matters which the lecturer here spreads before his audience-the Source, in fact, from which the lecturer has himself derived this very knowledge-he holds out to his auditors the vain and insane delusion that they can rise to God by their unaided efforts, by means of "the principle of modern science, . . . observation, and experiment, issuing, of course, in verification."

     "My attitude," he again declares, "is that, unless this principle is applied to the Bible by the Church, and applied vigorously, it will never be possible to come to any reconciliation between modern thought and religious instinct."

     The reasoning here is vicious; contrary to the teaching of the Volume which it concerns, and contrary to the lecturer's own case.
     What a paradox; to prove Revelation by ignoring the Revelator!
     Induction is a useful art, worthy of diligent cultivation, applicable to the Word of the LORD and His creation, and likewise to the speech and deeds of man. But its use is entirely that of a minister. It is the most treacherous of guides.
     To reason from effects to causes can safely be done only in the way of confirmation and illustration of accepted or assumed principles.
     "To see from effects alone is from fallacies, whence are errors, one after another, which by inductions can be multiplied so that finally enormous falsities are called truths" (D. L. W. 188).
     In the lecture the hearer is led, step by step, to acknowledge the science of correspondences and the existence of an Internal Sense in the Word. The effective manner in which this is done by appeal to the Epistles and to the literal sense of the Word, where the significative character of the Word is referred to, deserves every commendation. Every member of the New Church I would do well to acquaint himself with it. But the lecturer is able to lead to the Truth only because he has known it beforehand from the Revelation which constitutes the Second Advent of the LORD.
     Yet this, the key to his success, is withheld from his auditors, and they are led to believe that the seals of the Word of God have not been opened by the Divine Power of the Lord Divine Human, but that every one can, with a little intellectual force, break them himself.
     The lecturer may have set out with good intentions, but he has not consulted the Divine oracle as to his course, and he has wrought folly. In the Divine Providence some soul may be led to the Truth through his lecture, but the general impression which it must make on the interiors cannot but be baleful.
     He says:

     "We appeal to the accepted Scriptures as they stand, and inquire their own account of themselves"

     And then explains:

     "It may be said that we here uncritically assume the genuineness and authority of the Bible as it stands. We do not-we assume nothing. The volume is put before us for investigation on the ground of certain claims-we investigate it as it stands, and without prejudice or presupposition of any kind, and as we would investigate nature to see what its own account of itself may be. Criticism at such a stage would be an unscientific impertinence, and though it may come later, it cannot touch our method. But what if the principle of interpretation, fully understood, settles the Canon also? We shall see."

     There is a criticism at this stage which cannot be warded off as an "unscientific impertinence," for it rests on the Divine Teaching.

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     The method here proposed is nothing but a form of that "natural theology," concerning the writers of which it is written "They do not derive any such things from themselves, but they only confirm those things which they know from the Church, in which is the Word, by rational things; and they can be given among those who confirm and yet do not believe." (T. C. R. 273. See especially A. C. 8944.)
     And any candid man, even one who acknowledges those Books which contain a continuous Internal Sense, must acknowledge the utterly weak and insufficient reasoning by which the lecturer later on arrives at the determination of the Canon of Scripture; which is, of the' lecturer's "method," an effectual reductio ad absurdum.
     Cover it up as one may, the fact remains that the Internal Sense of the Word could not be discovered without a new Revelation. That Revelation has been given. But it is practically ignored as a Revelation in the lecture on "The Church and Science: the Fundamental Problem between Them."
Conjugial love is of the internal or spiritual man 1892

Conjugial love is of the internal or spiritual man              1892

     Conjugial love is of the internal or spiritual man, and hence it is proper to man.- C. L. 95.
WEDDING GARMENT 1892

WEDDING GARMENT              1892

     A TALE.

     (Copyrighted.)

     VII.

     THE COLLEGE OF THE "WISE."

     I was profoundly impressed with the suggestion relative to the importance of performing some sort of use. What Mr. Boniface said in his pulpit served to confirm and strengthen me in an affirmative attitude toward the paradise exit-gate keeper's teaching on the same subject. I did have the desire to do something more than wander about the world of spirits in search of information and adventure, but what should or could I do? This was a perplexing question.
     In the natural world I had as yet entered into no settled occupation, having barely finished my collegiate course and enjoyed a year of travel when I was attacked by the illness which ended in my death. The possession of ample means was one cause of this unusual delay in choosing a profession. A certain fickleness of purpose-a wandering of my inclinations from one avenue to another, until I had run the gamut of the learned professions-might be traced, in part, to the same source. It was one of the pronounced weaknesses of my character that I imagined myself possessed of universal talent, a weakness arising less from inborn conceit, perhaps, than the circumstances attending my bringing up. The daily association with the members of a united family who indiscreetly overrated my talents, was more agreeable than wholesome. Did I recite, argue, paint, write, make music, or what not, this blundering family affection filled up all the broken places in crude performances and pronounced them wonder-
     Behold me, then, at the age of twenty setting before myself the uninvited and delicate task of teaching the art of composition to a young writer of a good deal of experience and some real promise, thus becoming a bore and spoiling a friendship which had promised to be helpful on both sides. This experience which, to be quite frank, was only one of a long line of follies, instead of opening my eyes, caused me to formulate some serious reflections upon the ingratitude of mankind. So I went on, theorizing and expounding, imagining that I might do equally well in any one of a dozen professions if only I took the pains to pass through a certain amount of preparatory drudgery. One's character may seem contemptible enough if one will but turn one's heart inside out and read the record of folly and sin. How rarely do we this! How rarely do we submit to the pain of being perfectly frank even with ourselves!
     But by the time I had reached the age of twenty-five this weakness had begun to mend, or to take another form, and it gradually became clear to me that my strongest inclination was in the direction toward which a great love of scholarship pointed-teaching. I therefore turned my thoughts toward an eventual professorship in some college, although my fortune placed such a course easily without the bounds of necessity.
     If the difficulties were such in the natural world, they were, or seemed, doubly complicated here. Whither did my ruling inclination now tend? Toward teaching still, for upon reflection I realized that there had been no change. But how was I to teach here, since my position was constantly that of an inquirer, a learner? But, suppose I were to go through a long and thorough course of training-what then? . . . If I could but be prepared to go about welcoming and instructing the newly-arrived from the world, as did the angel Ariel-ah! In the instant of the shaping of this thought it was all clear to me, as though in a sudden and vivid lightning flash from on high-the use which engaged my love and which I should be glad to perform.
     How see kit out? After all, the difficulties might not be so great. As an initial step, I would inquire the way to some institution of learning-there must be such places-and enroll myself among the students. This institution would of course be directly or indirectly under angelic auspices, and the instruction sound and efficacious. Confiding my aspirations to Alaric, I felt encouraged to hear that his experience had not been free from perplexities. The love of his life was art, and although he had found his way to a school soon after his arrival from the world, he had been greatly tormented there, nothing being tolerated but ultra-realism. He had not long since broken away and sought out another school of art where he was more free to indulge his taste for the ideal.
     In the course of our talk he mentioned that not far from the city of Newcomers was a famous institution of learning called the College of the Wise where were congregated many professors from well-known schools in Europe. His two friends were attending lectures there. He was doubtful whether I should like the so-called "rationalism," which was all-pervading and which, to his view, seemed very far from rational; but investigation could do no harm. Both his friends, he understood, were to speak at a meeting of the college gymnasium the following evening; he proposed that we walk out in the afternoon, see the college, dine at a students' restaurant, and attend the evening meeting. I should then be able to decide whether to have my name enrolled.
     Quite eager for the adventure, I urged an early start the next afternoon. The walk was made interesting by conversation with Alaric, and it seemed but a short time after leaving the city behind us, when the college rose to view-a large, rambling, pretentious structure of I sandstone in a low sandy valley which was little short of a desert. I was struck with astonishment to observe that no lake or stream reflected back the rays of the sun in all that region.

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At a nearer view it was seen that there was an attempt at ornamental grounds, but where noble branching trees should have been there were only stunted shrubs.
     "What made them choose this desolate site?" I asked.
     "It was chosen for them, perhaps," was the rejoinder, the lightness of Mario's smile tempered by a certain gravity of the eye.
     As we paused before the main entrance, examining the modest inscription above it-

     THE COLLEGE OF THE WISE

-a servant appeared and invited us to follow him through a long, bare hall to a reception room where we were requested to be seated and await the coming of one of the college officials. Glancing around the room, our attention was attracted, not to the portraits of the college dignitaries, but to a number of inscriptions on the walls in large black letters. Among them I recall this:
     "Creeds are a curse if used as anchors to arrest progress."
     And this:
     "The future life is purely an unverifiable assumption of a dogmatic theology."
     And this:
     "The credulity of the vulgar is the great egg from which are hatched the crowding impostors called priests."
     Our observations upon these inscriptions were interrupted by the entrance of the expected college official, who saluted us with great cordiality. He was a tall, pale, scholarly-looking man, handsome enough-though I could not admire the expression of his eye-and had in a marked degree that suavity of manner which is wont to captivate the unthinking. I told him what had brought us there, and listened to a panegyric on the distinguished college to which he was proud to belong, and the famed professors who contributed to its greatness. He assured me that I had done well to come to them, as I would realize ere long, and proposed to show us over the building without delay. But as he rose, I detained him, referring to the inscriptions on the walls.
     "I have been puzzling over these," I said. "I can find no fault with the first, provided you mean false creeds and true progress; and I can well imagine a great many well-disposed people sympathizing in some degree with the caustic sentiment of the last, since it is quite probable that a great many' priests' in the world at this day are hypocrites or impostors. But your inscription relative to the 'future life' I have read with absolute astonishment. What can you mean by it?"
     "Exactly what the words express."
     Alaric and I exchanged glances.
     "But"- after a pause-"how can you say that the 'future life' is a pure assumption, when both you and I are now living it, having passed by death from the natural to the spiritual world?"
     The official smiled indulgently-as a mature man smiles when listening to some wild, boyish nonsense. "I see that those pitiable lunatics have been talking to you," he said, regretfully. "They will do it if you permit them. They even came to me-to me-with their puerile babble, but that was long ago."
      There followed a dead silence.
      "Have you no recollection of the hour following your resurrection?" asked Alaric, suddenly.
      "Stuff! Why waste our time in the discussion of such follies? However, these lunatics-if we must speak of them-came and talked to me once just after I awoke from a long nap. I very soon sent them about their business."
     "Then you really believe that you are still in the natural world? It seems incredible," I said.
     "Certainly. There is no other world."
     "You don't mean to say," began Alaric, a little impatiently, "that you believe yourself to be in the identical college and city of Europe or America in which you formerly-"
     "No-no, I can't say that, though some of us do claim that. There unquestionably has been some change or other which a few of us recognize and which we are unable as yet to fully explain. We have certainly been removed from our former homes to some similar yet different place in the same world; but just how this was done, and just exactly where we are now-these are the obscure points. We have often discussed it. Some think we were drugged. Not one of us will for a moment admit that there was a supernatural agency. One of our professors, an exceedingly learned man, is now engaged in a profound investigation of the mystery, and confidently expects to reach a complete solution by purely scientific methods."
     After this there was really nothing more to be said. Such insanity was unanswerable. We signified by our manner that we were ready to go forward and see the remainder of the building.
     We were then conducted into a large hall, one wall of which was built of glass. Very little light seemed to be transmitted, however, which might explain why the several large telescopes arranged at equal intervals extended through round apertures into the open air. The other walls were in great part painted black and were now covered with chalk-sketches showing the relative positions of the different constellations.
     "This is our department devoted to astronomical observation," explained our guide, "and we can show a gratifying advance in the science. The chief of our learned astronomers has already discovered two new planets and located several new fixed stars. He is now superintending the construction of an enormous telescope with which he expects to observe the movements of the nearest planets so minutely as to be enabled to deduce therefrom the principles governing, not only aerial, but navigation through space itself. The practical applications of these principles he confidently hopes will result in a flying-machine which will insure every bold adventurer a visit to the planets and, indeed, the remotest solar system. This of course will make the indefatigable professor and our college immortal, besides being an incalculable gain for science."
     Alaric and I must have shown that in our opinion "the indefatigable professor and our college" would long for such immortality in vain; but we were discreetly silent, and presently followed our guide into a second hall or recitation room, the walls of which were also painted black for the use of chalk, and in one end of which were arranged some drooping pot-plants. Here we encountered an acting professor who, we were told, was one of the most renowned of "living" botanists. As we entered he was finishing a drawing on the wall behind his rostrum, facing the rows of empty seats.
     "I am preparing for to-morrow's lecture," he said, when we had been presented to him.
     He had drawn a diagram showing the ascent (and relative positions) of the higher life-forms from the lower, vegetable and animal. At the bottom came protoplasm, that curious, "semi-fluid, sticky material, full of numberless minute granules in ceaseless and rapid motion," which we were told to regard as the first or basis of all animal and plant life.

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The drawing was designed to show how from this inexplicable, all-creating substance sprang first in order in the vegetable kingdom lichens, and, as gradually more perfect forms, mosses, liverworts, ferns, palms, grasses, pines, larches, oaks, nettles, roses, apples, the olive convolvulus, and in the highest group composites, as the daisy and dahlia. The part of the diagram devoted to the animal kingdom gave, after protoplasm, protozoa, sponges, coral-builders, jelly-fish, star-fish, sea-squirts, ganoid fish, cuttlefish, oysters, bony fish, insects, amphibia, reptiles, birds, placentals, insect-feeders as rodents, lemurs, bats; after which came beasts of prey, whales, elephants, tailed monkeys, tailless apes, man.
     "But what is the origin of this wonderful, all-creating protoplasm?" asked Mario, respectfully, after we had listened to the professor for some time.
     "I told you that it was the first principle. How can we go beyond the beginning? If it be first, it is, of course, its own origin." This with some slight sign of irritation.
     "And you do not think," pursued Alaric, quietly, "that there can be anything whatever beyond? Has it never seemed to you reasonable to suppose that this first natural form of life draws its soul or essence from a spiritual form, which in turn exists and draws life from the very First-the uncreate and eternal God?"
     "Bah!"
     "May I ask you a question?" I interjected here.
     "You may," replied the professor, haughtily.
     "This all-creating protoplasm, does it think and love?"
     "'Think and love?' Certainly not!"
     "If you grant, then, that man is a being who thinks and loves, as you must, do you not see that the creature is superior to the creator, which is impossible? What stream can rise above its source?"
     The professor had become pale with anger as he listened. By way of reply, he now turned to our guide, and in a shaken voice demanded:
     "Who are these foolish and presumptuous young men? Take them away before I forget myself." Then, with a bitter sneer, as he returned to his diagram: "Talk to me of a God who can oversee the universe when I know that the distance to the nearest of the millions of fixed stars is so vast that three years are required for the light to reach us traveling at the rate of 186,000 miles per second!"
     The guide wisely hurried us away, and presently introduced us into a third hall or class-room devoted to the science of comparative anatomy. Ranged in order we found here several human skeletons and the stuffed skins and skeletons of a great variety of animals-not the remains of dead men and beasts, but, as was afterward clear to me, the product of phantasy. At one end of the room the professor in charge was making chalk-drawings on the black wall, preparatory to his coming lecture, which, he informed us, was to be on the subject of evolution. He had drawn a magnified skeleton of a bat, and called upon us to note how strangely similar to the human skeleton it was-barring the wings; and even the wings, with the tips cut off, were by no means unlike the human arm-bones. There were also other sketches showing the likeness between the skeletons of early reptiles and birds.
     "These wonderful facts of science tell their own story," he said to us, with a satisfied air.
     I should have liked to ask if his interpretation of these facts did not tell its own story, too, but our late experience was not forgotten, and I said nothing.
     "Let us now visit our hall of mythological curiosities," I proposed the guide later on. "It is the most interesting of all to me, though you may be more pleased with the library."
     He led us forward into a fourth hall, the walls of which were covered with deep shelves whereon were arranged in groups a great number of white statues.
     "Thanks to the untiring energy of our learned mythologists and clever sculptors," he began, with a proud flourish of the hand, "we have here a unique and most I valuable collection-we have here a statue to represent each god in every system which has existed from the dawn of history. Let me point out the more important groups,
     "Here we have the Sumero- Akkadian, the Assyrian, the Babylonian; here the Egyptian, here the Phoenician, and the Carthagenian. In this prominent group we find the twelve great gods of Greece, and all the minor deities and demi-gods, even down to the graces, river-gods, naiads, and dryads. Here is the interesting Roman collection, and the meagre remains of the ancient Etruscan. Over here are the Hindoo, Chinese, and Tartar, and here the Persian. These are the ancient German and Scandinavian, and these the gods of ancient Gaul and Britain. Now we come to the Mexican and Peruvian.
     We had followed our guide as he pointed out the more prominent groups, thoughtlessly intent upon each collection and little dreaming what was to come. We were now near the bottom of the hall. All at once the guide raised his hand with a flourish-"And here," he said, "we have the single Jewish and the three Christian-"
     I drew in a quick breath and lowered my eyes as his meaning flashed upon me, holding myself thus for a moment as it were in pulseless suspense. Then, ere they were finished, the man's words were arrested by an imperious command.
     "Silence!"
     I looked up at Alaric, for it was he who had spoken. His face was averted and pale to the lips. He turned, and our eyes met; then instantly we started toward the door in haste.
     A few moments later we halted in the open air, and, involuntarily, our hands met in a warm, trembling clasp.
     "My friend-my friend-" I half whispered, and from very horror was silent. "This must be hell itself," I added, at last.
     "Hell inwardly if not outwardly," was the response.
     Then we became aware that the guide had followed us and was approaching.
     "I beg a thousand pardons," he began with his most graceful manner, and with insufferable assurance. "I was too premature. . . . But really I could hardly have expected this from two such promising young men, especially nowadays when it is no longer in good taste to I speak seriously of religion in intelligent society. It is wonderful truly wonderful, what a hold that old Biblical fable has on the human race-that is, on the simpleminded, not on the enlightened. My dear young friends, I you don't intend to be classed among the simple-minded, I do you?"
     We looked at the man with loathing written on our faces, as he paused.
     "You had better leave us," Alaric gave warning in a shaken voice.
     The guide's suavity of manner slowly disappeared, and, with a threatening look, he now began a terribly profane speech. But the speech was not ended; the limit of sufferance had been overpassed.

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Alaric's right arm suddenly shot out straight from the shoulder, and a badly-shaken man lay prostrate on the ground behind us, as we turned and walked rapidly away.

     (To be continued.)
General Church 1892

General Church              1892

     Address all communications for the department of the General Church of the Advent of the LORD, to the Secretary, the Rev. Leonard G. Jordan, 2536 Continental Ave., Philadelphia, Pa.
DURING THE SUMMER 1892

DURING THE SUMMER              1892

     DURING the summer months the following gentlemen, pursuing their studies at the Theological School of the Academy of the New Church, have been active in the uses of the General Church:
     The Rev. T. F. Robinson, at Milverton, Ontario, Canada;
     Candidate Acton, in England;
     Candidate Boyesen, at Allentown.

     THE Rev. J. E. Rosenqvist, of Berlin, Canada, ministered to the Pittsburgh friends during the summer.
     Divine worship was held in the home of one of the members of the church.

     THE Rev. F. E. Waelchli, of Berlin, Canada, performed evangelistic work in Huron County, Ontario, during July and August.


     "VIVAT NOVA ECCLESIA."

     THE members of the General Church are advised that the second note in the alto of the song, "Vivat Nova Ecclesia" should be an E instead of F, the latter note being a printer's error.
NEW CHURCH IN JAPAN 1892

NEW CHURCH IN JAPAN              1892




     Communicated.
     THE stories concerning the spread of the New Church in Japan were reprinted in the New Church Life so fully, from the New Church Pacific and the New Church Messenger, that it is but just that the following letter, published in the Messenger of August 24th, should also be given in full to our readers. It is to be presumed that the Messenger is acquainted with the character of Mr. George Sale, of Yokohama, Japan, better than the Pacific seems to have been with that of Mr. Kay Takimi, of Oakland, California, and that it guarantees the trustworthiness of this report. The change in the spelling of the name occurs in the letter.

     REFUTATION OF STATEMENTS MADE BY MR. TAKEMI.

     READERS of the periodical literature of the New Church will remember the news given in the course of the past twelve months as to the reception of the Doctrines in Japan. To me, so far as I knew, the only Newchurch man resident in Japan, they were naturally pleasant tidings, but a series of untoward circumstances prevented my obtaining exact information about the movement until quite recently. It was in England, and in the columns of Morning Light, that I first heard of the matter, and I had to confess to various inquiring friends that I knew nothing about it. Returning to Japan via Vancouver, I had no opportunity of learning from the San Francisco friends any particulars which would put me in communication with the leader of the movement, but as soon as possible after my arrival here I wrote to Rev. J. Doughty, the New Church minister at the latter place, asking him to procure me introductions to Mr. I Takemi's friends, and giving him references to people in San Francisco who had known me here. After the dispatch of this letter, inquiries began to come in to me from Australia and England, which, pending the receipt of a reply, I was in no position to satisfy. This may seem singular, but it must be remembered that Tokio is a city of enormous area, and that there are no directories such as are referred to at home in investigations of the kind.
     There is, however, at this port, Yokohama, eighteen miles distant from Tokio, a settlement of foreigners, and for their use a directory exists, which includes the official world of the capital. As more news came to hand through the New Church press about the official and aristocratic connections of Mr. Takemi, this book was carefully scanned, in default of other information, for some clue to the persons spoken of, but in vain, and meanwhile, no news came from Mr. Doughty.
     But at last there seemed some chance of tracing out these people. Mr. Takemi had stated that one of his brothers was educated at Paris, had graduated there, and was the teacher of the Law School at Tokio. I found that the only professor in that school who possessed a Parisian degree was Mr. Kinoshita Hiroji. I Through a mutual friend, Professor Dixon, of the Imperial University (who has just left Japan to take the chair of English Literature at St. Louis University), I learned that Mr. Hiroji was willing to see me, but that his mother had just died of cholera, and that my visit must be deferred for some time on that account. As this information tallied with the news from America that the mother of Mr. Takemi had died suddenly, my I too sceptical mind became at last convinced that there I was some foundation for the romantic stories of that gentleman, although there was a tiresome discrepancy of dates. But still no letter from Mr. Doughty.
     After many weeks of delay, Mr. Hiroji (who had meanwhile been elevated by the Emperor to the rank of peer) signified to me through Professor Dixon that he was prepared to see me. The result of our interview was that he declared himself absolutely ignorant of the whole affair, that none of his family were Christians, and that no one was known to him who, in the remotest degree, corresponded to Mr. Takemi. I left with him the copies of Morning Light referring to the subject, and he promised to institute a searching inquiry among friends very intimate with the Christian Japanese of the Capital, and some weeks later wrote that not a scintilla of evidence could be found about the people spoken of, and pointed out further that his own age (fifty) did not correspond with that given by Mr. Takemi as his brother's-namely, thirty.
     Meanwhile I had the pleasure of meeting with New Church friends, who had recently arrived in Yokohama. One of them, Mrs. Gibbens, had also received many inquiries, but had been unable to verify the glowing reports that gave rise to them. We came to very similar conclusions, which Mrs. Gibbens communicated to Mr. Manning, of San Francisco.
     Before her letter reached him I received the long delayed reply of Mr. Doughty, to the effect that Mr. and Mrs. Takemi were dead, and the family dispersed; that Mrs. Takemi's brother, the mainstay of the movement, had also perished, and that after a brief visit to Tokio from San Francisco, Mr. Kai Takemi had returned to the latter place, and had reported to Mr. Doughty that he knew of no leading person to whom he could introduce me.

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Mr. Doughty inclosed a cutting from the New Church Pacific, which contained the gist of these statements, and explained that my letter of inquiry had mysteriously disappeared with other papers while he was removing, and had only turned up six months later.
     Close on the heels of this reply came a letter from Mr. Manning to Mrs. Gibbens. This good, kindhearted man had been imposed upon, and was slow to believe it.
     Mr. Takemi had modified his statements very greatly; explained that his father had been secretary to a nobleman in the old days, although he had not been prime minister. Said that the family lived in the province of Niigata (a distant district beyond the Shinano Mountains), and that he had a brother in Tokie, a temple builder, whose address he gave, and who, he said, knew something about Heaven and Hell and the Divine Love and Wisdom. He further stated that a Mr. Suzuki, his guardian, whose address in Tokio he gave, could also give information about him.
     At last we were on firm ground, and as soon as I could find time I went to Tokio to make inquiries. Mr. Suzuki is a retired money-lender of advanced age, and childless. He had known Mr. Kai Takemi, who is twenty-seven and not twenty, as stated, for some years; had liked him, and proposed to make him his adoptive son and heir, a not uncommon thing with childless people in Japan, those who have read Mr. Chamberlain's Things Japanese will remember (see heading "Adoption").
     He had also known the father, a nice respectable man, formerly a decent farmer, who came up to Tokio many years ago, leaving his family behind him in Niigata, and lost all his money in rice speculations. He had never known the mother, as she never left Niigata. The father had been dead some years. He knew that Kai Takemi's brother was in Tokio, but where he did not know. Believed he was in some small way of business. Knew nothing about Kai Takemi's religion or that of his family. Had never heard of Mr. Case (or Kasci or Keisei). Did not know of any newspaper published by the father or of any translations or books sent over by Mr. Kai Takemi. Remembered his coming over in October last. He showed him a gold watch and said that a Japanese nobleman had given it to him, but Mr. Suzuki did not know who the nobleman was. Mr. Suzuki lent him a considerable sum of money when last here, and the only thing he knew about his business in Tokio was that he bought a large number of photographs, presumably for sale in the United States.
     From this gentleman's house I went to the address given as that of the brother. It was in Kanda, a district of the city ravaged in April by one of the great fires so frequent in Tokio. I learned that the man's house had been burnt down, but neighbors knew him. He had kept a shop for the sale of cheap chairs, which he manufactured. I was directed to his present temporary home, No. 19 Kijicho, Kanda, not far from the Greek Church. A low, narrow passage led into a close court nine feet wide, lined with little houses one story high, of the poorest description, each 9x12, with no means of ventilation or light except the front. It was certainly the poorest place I have yet seen in Japan. The house was closed, but neighbors explained that the husband was at work at a temple at Horinouchi, six miles away, and that his wife was gone out, but would return shortly. I came back in an hour and found a decent poor woman of no education, who in reply to my inquiries showed me a copy of the Divine Love and Wisdom and one of Heaven and Hell, which Mr. Kai Takemi had left with her husband when here in November last, having distributed a boxful of similar books to various people when here. She did not know the meaning of the books in the least, nor did her husband. Neither of them were Christians. They had never received any translations of these books, nor had Mr. Kai Takemi ever talked about or explained their contents to them when he came, nor had she ever heard of any society being organized or of any newspaper published by her husband's friends.
     The father of her husband had been dead ten years. She believed his mother died four years ago, but was not sure, as his family lived up in Niigata Ken far away, and she knew nothing of his connections. Her husband had received only one letter from Kai Takenii since the latter's departure for San Francisco.
     Passing the night in Tokio, I left early next morning
for Horinouchi, desiring to see Mr. Zenkichi Takemi, the husband and brother just named.
     The morning was fine. The heavy June rains had ceased for a day or two, and the glowing sun of Japan shone out gloriously. Fields of nearly ripened grain alternated with bamboo groves or clumps of evergreens of more stately foliage. The roadside, dotted here and there with thatched huts, was brightened by the picturesquely mingled comic and pathetic elements of Japanese life. As I went on several signs indicated the approach to some sacred edifice. The groves of trees grew denser, and here and there, beside some quaint image seated in stony silence on its pedestal, squatted yet more grotesque human beings, leprous suppliants for alms, bowing to earth and reminding one of the depths of wretchedness to which humanity may sink. Further on, from out of a knot of ragged but jolly looking beggars, and in strong contrast with this hopeless misery, two or three chubby-cheeked urchins would bound after one, shouting: "Chabu, chabu, komarimas"-i. e., "I am miserably hungry," and laughing uproariously when bantered about their comfortable looks. In the distance a deep-toned bell pealed forth at intervals its soft-voiced thunder. The roadsides became populous with teahouses and stalls for the sale of rosaries and offerings.
     Presently my jinrikisha drew up before the chief inn the village, and, the temple being close at hand, I walked across to the entrance gateway.
     Churches at home nowadays, especially in our larger cities, often lack the charm of spacious precincts. The words, "Oh! go your way into His gates with thanksgiving, and into His courts with praise!" seem to lose I their full meaning in such closely bounded sanctuaries. But here, as at many of the larger Japanese temples, the stately amplitude of inclosure gives one a fuller appreciation of the Psalmist's words. As I passed beneath the gateway, entered the broad court-yard (dotted over with brilliantly plumaged pigeons, strutting boldly at one's feet, as they do in front of the churches in Russia), and beheld the noble trees, the grand sweep of the heavy roof of the main building, the boldly carved dragons twisting like living things beneath the eaves, the massive wooden pillars, and the glittering masses of gold and color half revealed through the soft gloom of the interior, I felt that Buddhist temples as well as Christian cathedrals have an impressive influence well calculated to promote religious feeling. From time to time, as some importunate worshiper invoked the deity by striking the sonorous gong, its melodious boom mingled with and deepened the drowsy chorus of the priests, chanting some litany in a hidden corner of the place. Along the cloistered I alleys adjacent, picturesquely robed figures flitted to and fro, bent on various errands connected with the various ceremonies of the hour. On one side of the main hall sat a row of priests with shaven crowns, squatted on the matted floor before lilliputian desks, on which reposed various charms for sale to the devout, supposed to ward off malign influences; also tiny paper bags of rice which having been bought and cooked by the worshipers, are laid before the shrines, and return ultimately, as perquisites to their priestly vendors.

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     Strolling to one side of the large court-yard, where a mass of timber was being worked up into the framework of a house for one of the priests, I was introduced to Mr. Zenkichi Takemi, a plain, honest-looking man about forty-five or fifty years old, in carpenter's dress, at work, tools in hand, on one of the beams. We adjourned to the inn, and over sundry cups of tea discussed the subject which had brought me over. He confirmed his wife's statement in every particular, except as to the date of his mother's death, which took place in October last. Such a discrepancy, as well as one or two minor ones is, I think, to be accounted for by the fact that the parties are not well educated, and have not a very firm hold on such things as dates. He was greatly amused at the idea of his mother addressing crowds of people, as also at that of his family having any noble or official connections. He knew nothing of the newspaper, the society, the translations, or the religion of Mr. Kai Takemi. He himself was forty-six years old, and there were two brothers older than he, who went abroad a good many years ago and died there, but he knew no details of their lives. They would be men, if now living, forty-eight or fifty years old. He said there was no truth in Takemi's statement that he had brothers living in China. He had no sister named Ina or Oina. He named three of his sisters to me: Okura, Tei, and Kito, and said they were married to people of his own rank in life, one of them, like himself; a carpenter. He has two brothers in Niigata Ken, where also his sisters reside. He said the books had been given away right and left by his brother, but he could not say to whom. That he did not know a word about them, and could not read a word of English, and that, although not a Christian, he sometimes went to a Christian church in Tokio to listen, but could not say that he understood or in any way accepted Christian teaching. I bade him good-bye, giving him my address, and returned, fully convinced that Mr. Kai Takemi's representations were entirely untrue.
     Before concluding, should any lingering doubt remain in the minds of those who have believed him, I will call attention to some of his statements, which carry their own refutation with them.
     He speaks of his mother delivering lectures at Kioto, on her way to Tokio from the north. This is somewhat as though one should deliver lectures in Washington on the way from Montreal to New York.
     His mother's brother, Tai Yamada, a personage quite unknown to his own brother, but represented by Kai Takemi at an early stage of the narrative as teaching, in Northern Japan, a society formed by him, is oddly enough found to be at Tosa, some four hundred miles south of Tokio, at the time of the great earthquake, and said to have met his death by earthquake there. Similarly, Kai's native town, Niigata, was almost totally destroyed by the same shock. It is instructive to contemplate the audacity of these statements, and the child-like ignorance and simplicity of this man in supposing they could go unchallenged. I send registered to Dr. Giles a copy of the pamphlet published here about the earthquake, with a ma showing the districts affected, from which it will be clearly seen that Tosa and Niigata were both at the very circumference of the shock, and did not feel it half as violently as Tokio and Yokohama (where out of a population of at least one and a half million people, not a soul was injured), and in fact hardly felt it at all.
     To prevent any further misstatements, it may be as well that Mr. Takemi should be warned that nothing he may say as to the doings of his family, even in so remote a place as Niignta Ken, will be likely to elude investigation. My family's summer quarters are on the I slopes of Asamayama in Shinano, and I should find no difficulty in going from there to any district of Niigata Ken to which Mr. Kai Takemi might deem it prudent to remove the scene.
     I had almost forgotten to refer in detail to another statement of Mr. Takemi, the refutation of which leaves absolutely no single truthful item in all his story. He had said that the translation of the Writings made by him were, after the death of his father and the cessation of his newspaper, published in the Educational Magazine (Japanese, Kyoikts Zasshi), a paper read by the leading scholars of the country. A paper of that name was published for three years under the auspices of the late Viscount Mon, but has been defunct for more than ten years. But "The Japanese Educational Society" has for some time issued under a similar title a journal of its transactions. I have before me its reply to my inquiry about Mr. Takemi and his contributions to that publication. It is as follows, freely translated: "The articles you inquire about have not appeared in any issue of our magazine. The subjects it deals with are solely educational matters, and no article relating to religion has ever appeared in our columns."
     It is deeply to be regretted that deception has been practiced by one who seems to possess such special gifts as Mr. Takemi, and I am sure every one will be greatly disappointed with the painful results of my inquiry.
     I trust that no remarks I have made as to the position in `life of Mr. Takemi's family will be construed as having affected my view of the situation. His friends, though poor, all appear to be decent people (and nowhere are poor people more decent and self-respecting than in Japan), and Newchurchmen everywhere would of course have hailed the news, if true, with joy, without stopping to inquire very closely about the riches or the poverty of those concerned.
     If desired, I may, in a separate communication, indicate the lines along which, in my opinion, efforts to propagate the New Church truths in Japan should run. I fear this letter will be found too long for publication in extenso, and authorize the elimination of such portions of it as may be deemed non-essential.
     Yokohama, Japan.     GEORGE SALE.

     In the same issue the Messenger says editorially:
     ". . . we have just received a letter from a principal friend and patron of Kay Takemi in San Francisco, who says that he taxed the young man with falsehood and confronted him with the facts narrated in Mr. Sale's account. Says our correspondent: 'I felt it my duty to have a very serious talk with Kay Takemi, and although he was inclined to oppose what was therein, my private talk put him in a different mood. He put his hands up and prayed that our Lord would have mercy on him and forgive it.'"
Conjugial love 1892

Conjugial love              1892

     With man, conjugial love is in the love of the sex as a gem in its matrix.- C. L. 97.
PARENTS and guardians desiring to send new pupils and students to the Philadelphia Schools 1892

PARENTS and guardians desiring to send new pupils and students to the Philadelphia Schools              1892

     PARENTS and guardians desiring to send new pupils and students to the Philadelphia Schools will please apply for admission blanks, to the Dean of the Faculty, Eugene J E Schreck 1821 Wallace St., Philadelphia.

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NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:
     Chicago, Ill., MR. A. E. Nelson, 565 West Superior Street, Chicago, Ill.
     Pittsburgh, Pa., MR. Wm. Rott, Tenth and Carson Streets.
     Allegheny, Pa., Mr. R. W. Means, Jr., 21 Windsor Street.
CANADA:
     Toronto, Ont., MR. B. Carswell, 20 Equity Chambers, Toronto, Ontario.
     Waterloo, Mr. Rudolph Roschman.
GREAT BRITAIN:
     London, S. E., REV. R. J. Tilson, 2 Inglis Street, Camberwell.
     Colchester, MR. G. A. McQueen, Roman Reed, Colchester,
     Liverpool, MR. Jas. Caldwell, 52 County Road, N., Liverpool.
     Glasgow, MR. Wm. Robertson, 18 Carmichael Street, Gowan.

     PHILADELPHIA, OCTOBER, 1892=123.



     CONTENTS.

     Editorial Notes, p. 149.-Divine Truth at the End of One Church and the Beginning of Another (a Sermon), p. 150.- The Exaltation of the Celestial of the Spiritual over the Natural (Genesis xli, 8-l4), p. 152.
     Notes and Reviews, p. 153.- An Educational Work, p. 155.- The African and the True Christian Religion, p. 155.-Induction Applied to the Word, p. 157.
     The Wedding Garment (a Tale), vii, p. 158.
     The General Church-During the Summer, p. 161.-"Vivat Nova Ecclesia, p. 161.
     Communicated.- The New Church in Japan, p. 161.
     News Gleanings, p. 164.-Births, p. 164.-Wanted, p. 164.
     AT HOME.

     Pennsylvania.- THE Rev. B. F. Barrett died at Germantown, August 6th, in his eighty-fourth year. He had been declining for a number of months, but was able to work at his table within a month ago, and retained full use of his faculties until the last.
     THE Rev. A. F. Frost has been doing missionary work at Bear Lake, Warren County.
     New York.- A NEW Church Society was instituted at Bay Shore, Long Island, August 31st, eleven persons being included.
     Illinois.- The Chicago School of the Academy of the New Church was reopened on September 7th.
     Iowa.- THE Rev. J. B. Parmelee, of St. Louis, visited Burlington, Muscatine and other places, preaching in several churches by invitation.
     Michigan.- THE Rev. J. E. Bowers, a minister of the General Church of the Advent of the LORD, has made a tour of six weeks since August 2d, visiting the members of this Church and those in sympathy with it, in Ontario and in Michigan. On Sunday, September 4th, he preached in the "Christian" meeting-house at Belding, Mich., morning and evening. He conducted both services throughout. In the morning there was a good house, but in the evening nearly all the people, it seemed, went to hear a woman lecture on "Temperance."
     Maine.- THE New Church Society of Portland has invited the Rev. J. B. Spiers to preach there the remainder of the Church year. He commenced September 10th.
     Canada.- THE Berlin School of the Academy reopened on September 6th.
     Nova Scotia- THE Rev. G. L. Allbutt recently visited Nova Scotia, doing missionary work.

     ABROAD.

     Great Britain.- THE eighty-fifth session of the General Conference the New Church was held at Failsworth, August 8th to 13th. Twenty-eight ministers and seventy-five representatives were present only nine ministers being absent. The Rev. Charles H. Mann, editor of the Messenger, the Rev. T. F. Wright, messenger from the Convention, and the Rev. S. S. Seward, all of America, and the Rev. J. Bjorck, Sweden, were also present.- The Rev. J. Deans was elected Secretary in place of the late Rev. Eli Whitehead. A resolution of sympathy and condolence with the widow and family of the late Rev. E. Whitehead was adopted.- A request was received from the Rev. T. F. Robinson that his name be removed from the roll of ministers.- There are now seventy-five Societies in the Conference with a total membership of six thousand and sixty-nine.-Miss Edith A. Hook, of Snodland, has left a legacy of L1,000 to the Conference- Small Free-Lending New Church Libraries have been established in the hands of eligible Isolated Receivers. There are now thirty of these libraries in existence.- A committee was formed to consider the following subjects proposed by Messrs. Wright and Seward on behalf of the Convention: Translation of the Word; Commentaries on the Word; Photo-lithographing of Swedenborg's MSS.; Representation at the Columbian Exposition.- The Rev. I. Tansley, and the Rev. J. R. Rendell maintained that the Earths in the Universe, one of the books selected for reading by the Home Reading Union, was scarcely suitable because of its speculative character, and the fact that it presented many difficulties in the face of modern scientific teaching. A discussion followed, in which the Rev. J. F. Buss and Mr. Ford opposed this statement.- A new rule was passed according to which the list of recognized ministers stall be revised at every annual meeting of the Conference and complaints against any one shall be investigated- Another rule was passed to the effect that Conference may, by a majority of at least two-thirds of its members, declare a Society separated from itself. But the Society may have full opportunity of speaking against the vote.-Beside the funds raised to assist the Rev. A. Bjorck, of Stockholm, grants have been made during the past year to the Rev. Messrs. W. W. Winslow and C. J. N. Manby.- The Committee on Isolated Receivers reported the total number of Receivers as eight hundred and thirty-two, an increase of eighty-one over last year. One hundred and fifty are already connected with Conference through its Societies.- The New Church Home Reading Union, which began three rears ago with seventy-six members, has increased to one hundred and ninety-seven as compared with one hundred and seventy-seven last year.- A committee was formed to co-operate with the Convention in translating the Word, consisting of the Rev. Messrs. J. F. Buss, T. Childs, J. R. Rendell, R. L. Tafel, J. Taneley, and Mr. A. H. Searle. It was resolved to give to this Committee, out of the funds of the New Church Bible Society, a sum not exceeding L50.-It was also resolved to invite the Swedenborg Society to co-operate with Convention in completing the work of photo-lithographing the manuscripts of Swedenborg and that the balance of the Photo-lithograph Fund be transferred into the hands of said Society.-Dr. Wright stated that the Convention had been engaged in the work of translation since the year 1866. If Conference did not undertake the work Convention would.- The Rev. S. S. Seward gave an account of work amongst the poor of New York, a mission school existing in connection with their Society-Dr. Wright in a speech gave a brief account of the life of John Philips, formerly a slave, who, according to Dr. Wright, "is now preaching in his own way the LORD in His Second Coming" to a large congregation in South Carolina.- About two hundred and fifty communicants were present at the administration of the Sacrament, at which according to previous arrangement by the Council, both fermented and unfermented wine were administered.
     DURING Conference week, at a meeting of the Committee of Ministers and Leaders, the Rev. J. J. Woodford read a paper on "Changes in our Methods of Working." He referred to the fact that a legislative Conference, meeting once a year, is very necessary and proper, but a working Conference all through the year is necessary to the prosperity of the Church as an external organization. All our Churches should form one in daily unity of purpose and aim. He preferred the Wesleyan to the Congregational system.
     MR. J. G. Dufty, of the New Church College, commenced his pastorate at Wigan, August 21st.
     MR. G. W. Wall, a former student of the New Church Educational Institute, has begun a three months' engagement with the Society at Bradford, which has been without a minister since July last.
     MR. Ernest C. Newall, of Middleton, has accepted a call to the pastorate of the Society at Grove Place, Dalton, in succession to the late Rev. Eli Whitehead.
     ON Sunday, September 4th, the new buildings at Camberwell, London, was opened. A number of friends from a distance were present, fifteen coming from Colchester. The hall is reported to be very beautiful. The buildings are devoted to the uses of the London School of the Academy of the New church, and to those of the congregation to whom the Rev. R. J. Tilson ministers.
     Germany.-MR. Johann Gettlieb Mittnacht, an account of whose activity as publisher of New Church works was published in our June issue, died at Biebrich Mossbach on August 20th, aged sixty-one years.
     Norway.-IN the month of May the Rev. T. A. Boyesen was called to Tronhjeim to deliver a series of lectures. A month after their delivery the largest New Church Society in Norway was formed in the city named.
WANTED 1892

WANTED              1892

     Two New Church women for domestic service in a New Church family. Write for particulars, addressing Mrs. Edward Cranch, Erie, Pa.

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They who learn knowledges 1892

They who learn knowledges              1892



Vol. XII, No. 11. PHILADELPHIA, NOVEMBER, 1892=123.     Whole No. 148.



     They who learn knowledges in order to be perfected in the faith of love . . . are in the use of all uses.- A. C. 1964.
Title Unspecified 1892

Title Unspecified              1892

     A CLERGYMAN writes: "You have often said, 'What is from the LORD is the LORD.' I find it impossible to see what you mean by such an expression, as material things are from the LORD and yet are not the LORD."
     Our teaching is not accurately quoted by our correspondent. "What proceeds from the LORD is the LORD" is the doctrine which we have tried to emphasize and which is necessary for the correct understanding of man's relation to God. Material things do not proceed from the LORD. They are created by Him.
     "The finite cannot proceed from the Infinite: that it can proceed is contradictory; but the finite can be produced from the infinite, and this is not to proceed, but to create; concerning which thing see the Angelic Wisdom concerning the Divine Love and the Divine Wisdom, from beginning to end" (D. P. 219).
     The limits of our journal will not permit of an exhaustive presentation of the subject. The student must follow the direction given above, and study the Angelic Wisdom concerning the Divine Love and the Divine Wisdom "from beginning to end," if he would have a clear insight into this important subject.
     His particular attention is called to the following statements, among others: "But, I beseech thee, do not confound thy ideas with time and space, for so far as time and space are in the ideas when thou readest the following, so far thou dost not understand them, for the Divine is not in time and space" (No. 51).
     "The universe, which is the image of God, and hence full of God, could not be created except in God from God; for God is Esse itself, and from Esse must be what is. . . . But still the created in God from God is not continuous from Him, for God is Esse in itself, and in created things there is not any Esse in itself; if there were in created things any Esse in itself, it would be continuous from God, and a continuous from God is God. The angelic idea concerning this is like this: that the created in God from God is like that in man, which he has drawn from his life, but from which life has been extracted, which is such that it agrees with his life, but still is not his life" (No. 55).
     Man is to abide in the LORD, and the LORD in him-not that he thus becomes the LORD, but a finite recipient of Life.
     "In substances and matters, of which the earths [consist], there is nothing of the Divine in itself, but still they are from the Divine in itself." They, have "by the continuation from the substance of the Spiritual Sun, this, which was there from the Divine, which, as was said in n. 291-298, was the sphere encompassing God-Man or the LORD; from this sphere by continuation from the Sun, by means of the atmospheres, have arisen the substances and matters of which the earths [consist.]
     "The origin of earths from the Spiritual Sun, by means of atmospheres, cannot otherwise be described by words flowing from natural ideas, but it can otherwise, by words from spiritual ideas, because these are without space; and because they are without space, they do not fall into any words of natural tongue. . . . It is sufficient that the origin of earths be perceived in some measure naturally" (Nos. 305, 306).
     From these fragments from the Angelic Wisdom concerning the Divine Love and the Divine Wisdom the distinction between what is created by the LORD and what proceeds from Him may appear sufficiently to enable the student to consider the teaching concerning the Divine Proceeding more particularly.
     The importance of a recognition of the truth that what proceeds from the LORD is the LORD Himself is shown by the fact that it is involved in the very beginning of the Decalogue, the "first-fruits of the Word" in the words "I am JEHOVAH, thy GOD." These words signify in the internal sense "the LORD as to the Divine Human reigning universally in all and single the things of good and truth." In the explanation it is stated "that it is the Divine Human of the LORD, which is here understood by JEHOVAH GOD, is because the LORD as to that is understood in the Word both by JEHOVAH and by GOD, the Divine Good which is He also as to the Human, by JEHOVAH, and the Divine Truth which is He because it proceeds from Him, by GOD." Then follows a further reason why the Divine Human of the LORD is understood by JEHOVAH GOD, concluding with the words "from these things now it is manifest that JEHOVAH GOD, who spake from Mount Sinai, is the LORD as to the Divine Human."
     "That this is the first which is said from Mount Sinai by the LORD is because this must be universally reigning in all and single the things which follow, for that which is said first will be kept in the memory in what follows, and this will be regarded as the universal which will be in them; what universally reigning is will be seen in the following: The things which are said by the LORD are all such, that those things which are said first, reign in those following and involve them, and thus successively those which are in the series; those which follow in this chapter are the precepts of the decalogue, which are internal truths, and then statutes, which are external truths; and in the latter and the former the LORD must reign as to the Divine Human, for they are from Him, and are He; in fact, truths which are truths proceed all from Him, and those things which proceed from Him are He. That the LORD as to the Divine Human is what must reign in all and single the things of faith is also known in the churches, for it is taught that without the LORD there is no salvation, and that every truth and good of faith is from Him, thus because it is He from Whom is faith, He is faith in man, and if faith, He is also every truth, which the Doctrine of faith, which is from the Word, contains; hence also it is that the LORD is called the Word.
     "That is universally reigning with man which is in all and single the things of his thought, and in all and single the things of his will, hence what constitutes his very mind or life; so must the LORD be reigning in man, for so the LORD is reigning with the angels in heaven, of whom it is therefore said that they are in the LORD.

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The LORD becomes reigning when it is not only believed that every good and every truth is from Him, but also when it is loved that it is so, the angels are not only in the faith that it is so, but also in the perception, hence it is that their life is the LORD'S life in them; the life of their will is the life of love from the LORD, and the life of their understanding is the life of faith from the LORD; from these things it is evident what it is that the LORD is all in all of Heaven, and that He is Heaven: when the LORD reigns universally with the man of the Church as with the angels of heaven, then the LORD is in all the truths and goods of faith with him, as the heart in all the blood-vessels, because these derive from it their origin, and the blood which is their life. . . . The universal is so-called from this that it is every singular in a complex, and so that the universally reigning is what is in all and single things" (A. C. 8864, 8866).
     Unless it is seen that what proceeds from the LORD is the LORD, it can never be seen how a man can be "in the LORD," and the command "Abide in Me" has no meaning. The words in John " God was the Word," cannot be understood, the many prophecies of the "Coming" of the LORD, in fact the entire theology of the true Christian Church cannot be clearly seen, unless the first and head-truth of the "first-fruits of the Word "-that the LORD as to the Divine Human reigns universally in all and single things of good and truth be known and acknowledged. No truth of the New Church is a truth with any one unless the LORD in His Divine Human be in it. This is what makes it a truth, not so the fact that it agrees with certain preconceived ideas, which for this reason yield assent. So a good is a good because the LORD is in it-not because it appears pleasant and delightful to man. When the LORD is in it, then it is delightful to the good man.
     Not to recognize the LORD as being actually in His Word and being the Word, not to acknowledge His Divine Human in the goods and truths revealed through the ultimate instrumentality of the man Swedenborg, is to prevent to that extent the establishment of the LORD'S new and ever-enduring kingdom.
     This truth is all pervading-there is not a book, chapter, verse, line, word, syllable, letter, or curve of a letter in the Word which does not contain this truth, and reveals it to him who is willing and prepared to see it. It was this that was represented when Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel saw the God of Israel, "and under His feet, as the work of a sapphire stone," for this signifies "the translucid from internal truths, and all from the LORD," the work of a sapphire signifying the" quality of the literal sense of the Word, when in it is apperceived the internal sense, thus when the Divine Truth proceeding from the LORD, such as is in heaven, shines through." This translucence is explained, illustrated, and confirmed in n. 9407 of the Arcana Coelestia, where toward the end it is further stated that " all things of the Word are translucent from the LORD, because the Divine Truth which is from the LORD is unique [or, 'the only'] from which are all things; for what is first, this is unique in things following and derived, since from it they are and exist; and the Divine Truth is the LORD; wherefore also in the supreme sense of the Word the LORD alone is treated of, His Love, Providence, Kingdom in the heavens and on the earths, especially the glorification of His Human. That the Divine Truth is the LORD Himself appears from this, that whatever proceeds from any one is himself, as what proceeds from man while he speaks or acts is from his voluntary and intellectual; and the voluntary and intellectual makes the life of man, thus the man himself; for man is not man from the form of the face and the body, but from the understanding of truth and the will of God; hence it may appear that that which proceeds from the LORD is the LORD, that it is the Divine Truth has often been shown in the preceding. But he that does not know the arcana of heaven may believe that with the Divine Truth which proceeds from the LORD the case is not different from that of speech which proceeds from man; but it is not speech, but the Divine infilling the heavens, as Is the light and heat from the sun infilling the world; this can be illustrated by the spheres which proceed from the angels in heaven, which are spheres of the truth of faith and of the good of love from the LORD; but the Divine sphere which proceeds from the LORD, which is called the Divine Truth, is universal, and infills the universal heaven, and makes the all of life there," etc. (A. C. 9407).
     Thus the Divine Truth "makes the all of life" in the man of the Church. It is the LORD that lives in him: that is to say, the truths of faith and the goods of faith, which, proceeding from the LORD, are He.
     The Divine Truth which is proceeding from the LORD is good and truth. It is the Word, which, for the apprehension of men on earth, is clothed in the created forms of the literal sense written through the prophets and the evangelists, and in the created forms of the internal sense written through the "servant of the LORD JESUS CHRIST," Emanuel Swedenborg.
     The Doctrine concerning the proceeding Divine being the LORD is also to be found in this month's study of Genesis XLI. See page 169.
To know is the first of regeneration 1892

To know is the first of regeneration              1892

     To know is the first of regeneration, to acknowledge is the second, and to have faith is the third.- A. C. 896.
SCIENTIFICS OF THE CHURCH 1892

SCIENTIFICS OF THE CHURCH       Rev. JOSEPH E. ROSENQVIST       1892

     And Joseph was made to go down to Egypt; and Potiphar, Pharaoh's chamberlain, the prince of the guards, an Egyptian man, bought him out of the hand of the Ishmaelites, who made him go down there (Gen. xxxix, 1).

     WHENEVER we read the Divine Word, be it in its Spirit or in the Letter, no matter which, we know for a certainty, from the Doctrine of the Church, that what we read or hear is concerning the one sublime subject- THE LORD HIMSELF.
     In what a state of profound reverence should we not approach that most holy means of communication between God and man, if that truth, especially on such occasions, were borne in mind and heeded! Surely, the man of the Church ought never to forget that the Word is the Word of none but the LORD alone, and that it treats from beginning to end (humanly speaking, though the Word is infinite) of nothing else but the LORD alone. That truth should always, yea, must always, among us of the New Church be the foundation-stone upon which our reverence, love, and adoration of the LORD as the Word must rest. But in certain states it is more necessary than at other times to keep this Divine Teaching before our mind. Such states are states of worship; worship in the house of the LORD, worship in our homes. Especially on such occasions, when we are about to approach the Word in the Letter and the Spirit, it ought to be a living, guiding, and inspiring truth to us, that what is to be read or heard is about the LORD, and the LORD alone.

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     It is not difficult for any one to see that if this simple teaching be habitually observed, there would be an elevation of the mind to the LORD Himself and insofar as our mind is turned toward Him, do we not know that so far it is turned away from ourselves and the world? What a most blessed thing that would be, if we could come that far, that we could get rid of ourselves, and of the world around us, be it only for the shortest space of time each day!
     The question now naturally arises: How can the man of the Church fix his thoughts upon the LORD alone, and thus exclude self and the world, at least during the time of worship, from his mind? By attending to the Internal Sense of what is heard or read. If the Internal Sense be closely attended to, because we know it is the LORD in His Second Coming, and because we desire to worship Him as the One God and LORD of Heaven and earth, then we may rest assured that the LORD will take care that our thoughts may be withdrawn from ourselves and the world, and turned more and more heavenward, I thus to Himself May this teaching, as a fixed star, shine before our spiritual eyes as we now enter upon the consideration of the spiritual sense and the important teachings of our text!
     The subject treated of in the chapter just read, and from which also the text is taken is the LORD; and especially, how He made His Human Divine.
     "And Joseph" signifies the celestial of the spiritual from the rational, as appears from the representation of Joseph, who is the celestial spiritual man which is from the rational. Joseph here is the LORD'S internal man. Every one who is born a man is both external and internal: his external is what is visible to the eyes and by which he is in consort with men, and by which the functions proper to the natural world are performed, but his internal is what is not visible to the eyes, and by which he is in consort with angels and spirits, and by which he performs the functions which are proper to the spiritual world. Every man has an internal and an external or is an internal and external man, in order that by man there may be a conjunction of heaven with the world.
     The LORD, also, as to His Human, had an external and an internal, because it pleased Him to be born like another man.
     The external, or His external man, was represented by Jacob, and afterward by Israel, but the Internal man is represented by Joseph. This internal man is what is called the celestial of the spiritual from the rational. It is said that the subject treated of in this chapter is how the LORD made His internal man' Divine. To prevent misunderstanding, it must be remembered that this Internal man is not the same as the LORD'S Inmost, which was JEHOVAH Himself, and which therefore from all eternity was Divine, but the LORD'S Internal Human is here described. Thus it is evident that the Glorification of the LORD is also the subject. But as this is a subject of such vast importance that it would require more time and study than can at present be well afforded, this mere hint must suffice this time.
     It was remarked before that everything in the Word treats concerning the LORD alone, but it must not thereby be understood that it has nothing to do with I the spiritual state of man on earth and in heaven. The very contrary is the case. For it continually treats concerning the LORD also in men and angels. Surely the Word does not treat concerning men and angels a part from the LORD, but concerning the LORD in them. Thus when the Glorification of the LORD is treated of we are taught, not only how the LORD made His Human Divine, but also how the LORD regenerates every man who is willing to be regenerated.
     Was made to go down to Egypt" signifies the scientifics of the Church, as appears from the signification of Egypt, that it is science, or the scientific in general.
     As the LORD is represented by Joseph, and it is here said that Joseph was made to go down to Egypt, this signifies that the LORD, when He glorified His Internal Man-that is, made it Divine-first imbibed the scientifics of the Church, and from and by them advanced to things more and more interior, and at length even to things Divine; for it pleased Him to glorify Himself or to make Himself Divine by means similar to them by which He regenerates a man or makes him spiritual, viz., from things external, which are scientifics and the truths of faith, successively to things internal, which are the things of charity toward the neighbor and of love to Him. Hence it is evident what is signified by these words in Hosea:" When Israel was a child then I loved him, and called my Son out of Egypt" (11).
     So also must every man be made to go down to Egypt-that is, imbibe and acquire the scientifics and doctrinals of the Church-before he can be reformed and regenerated.
     Let us pay a little attention to the expression, the Scientifics and Doctrinals of the Church. This last expression, of the Church, qualifies the statement to such a degree that it means something altogether different from what it would have meant had these words "of the Church" not been added. It is not the so-called science of the world nor the opinions of the world which constitute the means of reformation and regeneration, but the Scientifics and Doctrinals of the Church. The science of the world is and must be false because it denies the LORD'S Divine Revelation and the life hereafter, and thus, instead of leading toward Heaven and the LORD, it leads direct to naturalism and to Hell; for in hell all acknowledge only themselves and nature as God. Concerning the state of such in the other life we are instructed as follows: "Every man who has become a naturalist by means of thought derived from nature remains such also after death, calling all the objects that he sees in the spiritual world natural, because they are similar to those in the natural world. Men of that kind are, however, enlighted and taught by the angels that these objects are not natural, but that they ire the appearances of natural things, and they are convinced so far as to affirm that this is so. Still they relapse and worship nature as they had done in the world, until at length, separating themselves from the angels, they fall into hell and cannot be rescued from it to eternity. The reason of this is that their soul is not spiritual but natural, like that of the beasts, with the faculty still of thinking and speaking because they were born men. Now, because the hells are filled with such at the present day more than formerly, it is of interest that such dense darkness arising from nature which benumbs and closes up the thresholds of the understanding of men at the present day be removed by lumen [or, light] rational from the spiritual" (A. E. 1220).
     How altogether different were the Scientifics of the Ancients. With them Scientifics treated of the correspondences of things in the natural world with things in the spiritual world.

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The Scientifics of the day rather withdraw the mind from the knowledge of spiritual and celestial things, because they may also be applied to confirm falsities, and they likewise tend to obscure the mind when truths are confirmed by them.
     True Science is what the Church must provide for the growing generations. Instruction which will point upwards toward Him, who indeed should be the only object of our life, is what every man of the Church should be eager to acquire, not only for himself but also and in no less degree for his children. Every one who is fortunate enough to have had a child attending a school of the New Church has undoubtedly noticed how that child has day by day acquired some knowledge of the correspondence between the things of this world and those of the spiritual world. Perhaps the parent of such a child has little esteemed a knowledge of that nature, and looked upon it only as a pleasant thing which nevertheless can be of but little real value. Herein lies the great mistake. Herein lies the misunderstanding of the most important subjects of true and lasting education for Heaven and the life to come. Are we not told that the world of nature is the theatre representative of the spiritual and heavenly things of the LORD'S heavenly kingdom? Why, then, what should we study, what should we learn, what should we instruct our beloved children in, but what the things of the world correspond to and what they represent in the LORD'S Kingdom, in which, of the Divine Mercy of the LORD, we all once hope to live. It is not a knowledge of the things of nature for their own sake that we in the New Church want, but we want to know them and know much about, them for the sake of their correspondence with and representation of spiritual and heavenly things. Thus the knowledges which the child by slow degrees imbibes become knowledges as scientifics of the Church; for the Church should in one sense be the uppermost in them all.
     What does this or that correspond to? What does it represent? What is the spiritual or the celestial which is represented by this natural object? Such questions are to be encouraged by parents and teachers of the Church, and the answers are to be carefully selected, not from our own intelligence, not in the manner of guessing, but by going directly to the Writings themselves if the answer does not appear to be clear and certain in our memory.
     The LORD Himself went down to Egypt, which signifies the Scientifics of the Church. Let us tread the same path, for it is the path of life; it is according to Divine Order that it should be so. Think of our dear little ones who have gone before us into life everlasting. What joy they must feel when they, received by the tender angels, hear from them the very same teachings as they have received here on earth. How familiar with the expressions they must be, and how joyfully they will learn more in the same direction in which they had just begun! What an infinite blessing the LORD in His Mercy has conferred upon us, that we ourselves may go down to Egypt, may acquire the Scientifics of the Church, and thus in an orderly way may be prepared for that great process through which all the angels in the heavens, have passed, viz.: the process of Reformation and Regeneration.
     But let us see this more clearly in regard to the education of our children. We may see it by examples and comparisons. Who will deny the superiority of the knowledge that every New Church child gets in a New Church school, say, for instance, concerning the creation of the world-how it was created and why?
     The teaching on this subject is that God the LORD created the world out of His Infinite Love, and by means of His equally Infinite Wisdom. This, every child, from five years up, is both ready and eager to grasp in its own simple way, and the consequence is that the child is led directly to the LORD from the very start, and can but afterward think of everything in the world as creations of the LORD'S Love and Wisdom!
     Shall we compare this teaching with the teaching given to the unfortunate little ones in the schools of the Old Church, which is this: that God created the world out of nothing! No, we cannot, for it would be the same as to compare pure gold with the clay under our feet. But that doctrine of the Old Church given to the little ones, that God has created the world out of nothing would not be so horrible if it did not lead to an outright denial of God as the Creator of the world, for as the child grows up he learns to understand that out of nothing nothing can be created, and from the books which are placed in his hands at a more advanced age he is plainly taught that God is only a childish name for Nature, and that Nature really created itself.
     On the other hand, the child in the New Church, who has imbibed the true and heavenly teaching that God has created him and all the world out of His own Love and Wisdom, grows up with the desire to know more about that Love and that Wisdom, the nature of which he was unable to grasp when a mere infant.
     And as to the question why God has created the world, in what utter darkness is not the Old Church?
     But will not the child, which is taught that God did all this in order that there may be an angelic heaven in which men may live together in infinite bliss into all eternity, will not such a child conceive a love for the Creator, which will grow as time and eternity grow?
     What is the knowledge of astronomy, the knowledge of the stars, as given to the pupils in all except New Church schools, compared with that one fact, that one true knowledge of the Church, that the stars signify knowledges of good and truth?
     How much more valuable is it for man to know what the sun signifies and represents than to burden the memory with the false and, therefore, utterly useless theories or human notions of its formation, magnitude, and probable duration.
     And as for the moon, what a lesson does not the moon teach and repeat to the child and to the adult in the New Church when we behold it; does it not tell us that faith has all its life from charity; that the truth is nothing without love, for when the man of the New Church beholds it, he thinks of its correspondence, which knowledge he acquired when he was down to Egypt- that is, when he was learning the doctrinals and scientifics of the Church. He learnt then that the moon signifies and represents faith in the LORD, and as the moon gets all its light from the sun, so faith gets all its life from love, of which the sun is the representative. Thus we may see a little better what is signified by the words of our text in reference to man. "And Joseph was made to go down to Egypt," that it signifies to the scientifics of the Church, as appears from the signification of Egypt, which is science, or the scientific.
     May then each one cheerfully follow the LORD'S example-go down to Egypt, suffer himself to be instructed in the science of the Church, by applying himself diligently to the study of those things which the LORD at this day has revealed concerning Himself and the way in which man may be conjoined to Him, and, having been down to Egypt, may he be led by the LORD to His heavenly Canaan.- AMEN.

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scientific is a vessel of truth 1892

scientific is a vessel of truth              1892

     A scientific is a vessel of truth, and a truth is a vessel of good.- A. C. 3068.
EXALTATION OF THE CELESTIAL OF THE SPIRITUAL OVER THE NATURAL 1892

EXALTATION OF THE CELESTIAL OF THE SPIRITUAL OVER THE NATURAL              1892

     (GENESIS XLI, 35-57.)

     (36.) THE natural brought together and preserved all things which were of use, which were to be imbibed at those times when truths with goods were to be multiplied, and every good of truth at the same time which was in the natural-that is, truth in will and act-for the necessity and consequent disposal in the natural-that is, in the interiors of the natural mind. These truths and goods which were to be stored up in the interiors of the natural mind are called remains, in which the veriest life of the spiritual man consists, and from which man is spiritually nourished in all necessity and want-that is, in all spiritual famine.
     (36.) This good and truth was to be for every use of the natural, according to necessity in deficiencies which might arise in the natural, lest man should perish by the defect of truth. By the Natural here and in other places is meant the natural mind; for man has two minds, the rational and the natural. The rational mind is of the internal man, bat the natural mind is of the external man; this latter mind or man is what is meant by the natural simply so-called; this is the man himself, for a man is a man from his mind, since the mind itself constitutes the man, and such as the mind is such is the man. By the mind is signified man's intellectual and voluntary, consequently his veriest life.
     (37.) There was now complacency of the Natural, yea, there was complacency in all things of the natural.
     (38.) The natural with all things therein perceived the influx of truth in which was good from the interior, thus from the celestial of the spiritual. What proceeds from the Divine, thus from Good itself, for the Divine is the Good itself which proceeds from it, is truth in which is good.
     (39.) The natural from the celestial of the spiritual perceived, because it had Foresight and Providence, that thence alone is truth and good. To foresee is to know from eternity to eternity, and to provide is to do it. The reason why the celestial of the spiritual has fore- sight and providence is because here in the Internal Sense the LORD is treated of, Who is the Celestial of the spiritual.
     (40.) It was seen that the natural mind must be subordinated and submissive to the celestial of the spiritual, and that everything therein must be under its obedience, but that it would still appear as if from the natural, because it is from the celestial of the spiritual by the natural.
     (41.) The natural from the celestial of the spiritual also perceived that the celestial of the spiritual must have dominion over each natural, namely, the interior and the exterior; (42.) the natural therefore abdicated the confirmative of the power which it had had before, and ceded all power to the celestial of the spiritual, and gave it an external significative which was truths from the Divine, and also a significative of the conjunction of interiors with exteriors effected by good; (43) and further, a significative that from it-the celestial of the spiritual-was all the doctrine of good and truth which was by the natural, and that so it was acknowledgment by faith and adoration, Its power was now such that it had dominion over each natural, the interior and the exterior.
     That all the doctrine of good and truth is from the LORD is because the LORD is doctrine itself, for everything of doctrine proceeds from Him, and everything of doctrine treats of Him, for everything of doctrine treats of the good of love and the truth of faith; those things are from the LORD, wherefore the LORD is not only in them but He is also both of them; whence it may appear that the doctrine which treats of good and truth treats of the LORD alone, and that it proceeds from His Divine Human. From the Divine Itself no doctrine can ever proceed, except by the Divine Human-that is, by the Word, which in the Supreme Sense is Divine Truth from the Divine Human of the Lord. What proceeds from the Divine Itself immediately, this not even the angels of the inmost heaven can grasp, because it is infinite, and thus transcends every grasp, even the angelic. But what proceeds from the Divine Human of the LORD, this they can grasp, for it treats of GOD as of a Divine Man, concerning Whom, from the Human, some idea can be formed; and the idea which is formed concerning the Human is accepted of whatever quality it may be, provided it flows from the good of innocence, and is in the good of charity.
     (44.) The natural from the celestial of the spiritual perceived still further that it, the natural, was from the celestial of the spiritual, and that from the celestial of the spiritual is all the power in the spiritual, and in the natural both interior and exterior.
     The natural with the man who is being created-anew-that is, who is being regenerated, is altogether different from what it is with a man who is not being regenerated. The natural with the man who is not being regenerated is everything; thence the man thinks and thence he desires; but not from the rational, still less from the spiritual, for these are closed, and as to the greater part extinct. But with the man who is being regenerated the spiritual becomes everything, this not only disposing the natural to think and to desire, but also constituting the natural, just as the cause constitutes the effect; for in every effect there is nothing else acts than the cause. Thus the natural becomes like the spiritual; for the natural things which are therein, as scientifics and cognitions which derive something from the natural world, do not act at all from themselves, but only stipulate that the spiritual may act in the natural, and by it, and thus naturally.
     (45.) The celestial of the spiritual now became such that it was a revealer of hidden things and an opener of future things, which in the celestial sense signify the Divine therein, for revealing hidden things and opening future things is of God alone; this is the quality of the celestial of the spiritual, for the celestial of the spiritual is the good of truth in which is the Divine, or what is immediately from the Divine. The celestial of the spiritual in which was the Divine was of the LORD alone while He was in the world, and it was the Human in which His very Divine could be and which could be put off when the LORD made the whole Human in Himself Divine. This quality came from the marriage of Good with Truth and of Truth with Good, when each natural, the interior and the exterior, were His-that is, the LORD'S as to the celestial of the spiritual.
     (46.) There was now a full state of remains with the LORD when His presence was in the natural in which was now the celestial of the spiritual, and which the celestial of the spiritual now made its own, when the natural in general was His, and when He made the single things therein subordinate and submissive, which He did by proceeding.

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The truth is said to go forth or proceed from good when truth is the form of good, or when truth is good in a form which the understanding can grasp. The understanding can also be said to go forth or proceed from the will when the understanding is the will formed, or when the will is in a form apperceptible to the internal sight. So also the thought which is of the understanding can be said to go forth or proceed when it becomes speech, so the will when it becomes act. The external man also can be said to go forth or proceed from the internal, yea, substantially; for the external man is nothing but the internal so formed that it may act suitably in the world in which it is. Going forth or proceeding when predicated of the LORD, is the Divine formed as a Man, thus accommodated to the perception of believers; nevertheless both are one.
     (47.) In the first states, when truths were multiplied into series with the LORD, there were insinuated general truths, next particulars of the generals, and afterward singulars of the particulars; particulars were disposed under generals, and singulars under particulars. (48.) He conserved truth adjoined to good, multiplied in those first times, which was in the natural, and laid up in the interiors the truths adjoined to good, which were proper and suitable thereto, and the things which were before in the exterior natural He stored up in the interiors of the interior natural. The things which make the environs are the things proper and suitable. All truths joined to good are disposed into series, and the series are such that in the midst or inmost of every one is truth joined to good, and round about this midst or inmost are the truths proper to it and suitable, and thus in order even to the outmost, where they vanish. The interiors of the interior natural are those things therein which are called spiritual, and spiritual things therein are what are from the light of heaven, from which those things therein which are from the light of the world, which are properly called natural, are illuminated; in the spiritual things therein are stored up truths adjoined to good.
     (49.) There was now a multiplication of truth from good, such that in it was the celestial from the Divine, which truth is indefinite, thus without manner. The LORD alone had such truth while He was in the world, and it is the glorification of His Natural which is here treated of in the internal sense.
     (50.) The good and truth derived from the influx of the celestial of the spiritual into the natural, which were by the natural while the state of multiplication of truth from good continued, were from the marriage of truth with good, and of good with truth.
     (51.) From the good thence derived was formed a new voluntary in the natural-that is, from spiritual good in the natural-by the removal after temptation of all hereditary evils. The new will exists by the influx of good from the LORD, which influx is continuous with man, but there are evils actual as well as hereditary which hinder and obstruct its reception, wherefore these being removed, the new will exists. That it then exists appears manifestly with those who are in misfortunes, miseries, and diseases. While in these, because the, loves of self and the world are removed, from which are all evils, man thinks well concerning God and the neighbor, and also wills well to the latter. Likewise in temptations which are spiritual griefs, and hence interior miseries and desperations; by these especially are removed evils, after which celestial good from the LORD inflows, whence a new will is formed in the natural.
     (52.) From the truth thence derived was formed a new intellectual in the natural, whence was the multiplication of truth from good, where he had suffered temptations in the natural. The reason why that fructification is effected by temptations is because they remove the loves of self and the world, thus evils, which, being removed, the affection of good and truth from the LORD inflows. Temptations also give the quality of the apperception of good and truth by the opposites which evil spirits then infuse. From the apperception of opposites are acquired relatives, from which is every quality; no one knows what good is unless he knows what is not good, nor what truth is, unless he knows what is not true.
     (53) After the states of the multiplication of truth which were in the natural (54.) there followed states of desolation, as had been foreseen by the celestial of the spiritual, and the desolation was everywhere in the natural, but there were the remains from the multiplied truths from good.
     (55) Nevertheless, there was desolation in each natural-namely, the interior and the exterior, and the need of good for truth; and the natural in general apperceived that it would come from the celestial of the spiritual provided the natural apply itself and obey. Truth has need of good, and good has need of truth. When truth has need of good, truth is conjoined to good, and when good has need of truth, good is conjoined to truth, for the reciprocal conjunction of truth and good, namely, of truth with good and of good with truth, is the heavenly marriage. In the first times, while man is regenerating, then truth is multiplied, but not thus good, and because truth does not then have good with which it may be conjoined, therefore it is in- drawn and stored up in the natural that it may be called forth thence according to the increments of good. In this state truth has need of good, and also according to the influx of good into the natural there takes place a conjunction of truth with good; but still, from this conjunction there does not become any fructification, but when man is regenerated then good increases, and as it increases it is in need of truth, and also then acquires truth to itself with which it may be conjoined. Thence is the conjunction of good with truth. When this takes place, then truth from good is fructified, and good from truth.
     (56.) When the desolation had extended even to desperation, then there was a communication from the remains of good and truth stored up in the interiors by the LORD, and an appropriation of them; nevertheless, there was an increasing grievousness of the desolation.
     (57.) Then goods and truths were collated into the which were of the Church for appropriation where the celestial of the spiritual was, for everywhere except there there was desolation in the natural.
     During man's regeneration as to the natural, all and single the goods and truths are collated into scientifics; the goods and truths which are not in scientifics therein are not in the natural, for the natural mind, as to that part which is subject to the intellectual, consists solely of scientifics. The case with the desolation of the natural is this: The man who is born within the Church, from his earliest childhood learns from the Word and from the doctrinals of the Church what the truth of faith is, also what the good of charity is, but when he becomes an adult he begins either to confirm with himself the truths of faith which he had learned or to deny them with himself, for he then looks at them with his own sight, whereby he causes that those truths are either appropriated to himself or rejected, for nothing can be appropriated to any one which is not acknowledged from one's own intuition-that is, which he does not know from himself, and not from another, that it is so; the truths, therefore, which man has acquired in his childhood could not enter farther into his life than to the first entrance, whence they can be more interiorly admitted, or also cast out of doors.

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With those who are regenerating-that is, those concerning whom the LORD foresees that they will suffer themselves to be regenerated-those truths are greatly multiplied, for they are in the affection of knowing truths; but when they approach more nearly to the act itself of regeneration, they are, as it were, deprived of those truths, for they are drawn inward, and then the man appears to be in desolation, but still those truths are successively remitted into the natural and there conjoined to good, while man is regenerating.
With the Most Ancients 1892

With the Most Ancients              1892

     With the Most Ancients . . . love was everything, and faith was of love.- A. C. 398.
OPENING OF THE NEW SCHOOL BUILDING IN LONDON 1892

OPENING OF THE NEW SCHOOL BUILDING IN LONDON              1892

     Tim new building which has been erected for the use of the Academy School in London is situated in Brixton, a part of London adjoining Camberwell, about three miles from the" City." The building faces the west. It is small and compact-looking, built of white brick, and is in a very pleasant neighborhood, with plenty of open space at the back. The basement, which, owing to the nature of the foundation, had to be built half underground, contains two class-rooms, behind which are the janitor's apartments. On the upper floor is a large hall, at the east end of which are recesses for the Chancel and Repository. This hall is used for the morning worship and also as a class-room. In addition to this the members of the General Church worship there every Sunday.
     Great attention has been paid to the furnishing of the building, every convenience being afforded to the teachers and scholars. The church furniture is particularly beautiful, having been designed and executed entirely according to correspondence. In fact, London can now be said to have the finest church furniture in the General Church. It is constructed of the best oak. Above the Repository is the inscription, "Adventus Domini," on either side of which are representations of the grape and olive. On the Repository, which is surmounted by a crown representing the New Church as the crown of all Churches, are painted in gold letters A and 12. In the Chancel, before the Repository, are, also in gold letters, the words, [Hebrew] (Holiness to the LORD). The lectern deserves to be particularly noticed. It has a revolving desk. By this arrangement while the priest is reading the second lesson, the Book from which the first lesson has been read, lies open before the people.
     On Sunday, September 4th, the building was used for the first time, the members of the General Church assembling there for worship. The Rev. E. C. Bostock, A. M., and the Rev. R. J. Tilson, Th. B., officiated both morning and evening. In the morning, while an introit was sung, the two priests entered and placed the Word, in the spiritual sense and in the literal sense, in the Repository, and after a prayer retired. A few minutes were allowed to elapse and then the regular service was conducted. Mr. Bostock preached on the subject of the inscription on Aaron's mitre, [Hebrew]. He called attention to the words on the altar, showing that all worship must be from the revealed doctrine and must be directed to the LORD in His Divine Human. Mr. Tilson preached in the evening.
     On the following Monday the members of the General Church in London, together with several from Colchester and one each from Leicester, Liverpool, Glasgow, and Philadelphia, U. S. A., assembled in the hall of worship to a feast of charity. About a hundred were present. The hall was very tastefully decorated. From the ceiling were suspended red banners on which in white letters were Latin and English inscriptions. Particularly I noticeable was a portrait of Bishop Benade. It seemed to bring us more closely in communion with the members of the General Church in America, among whom he has so long worked, and to some brought back the memory of many similar feasts of charity at which he had been present.
     Before the toasts Mr. Tilson made some preliminary remarks in which he gave expression to the general feeling of gratitude to the LORD for the remarkable prosperity with which He had blessed the General Church in England, and particularly for the beautiful house of worship in which they had met. It was his hope that more and more progress would be made in the understanding of the Doctrines, that the worship may be more and more genuine. A toast to the Church was then drank, followed by the singing of Vivat Nova Ecclesia. The next toast was to the Academy Schools. Mr. Bostock in responding spoke of the necessity of confidence on the part of the parents in those who were striving to establish a New Church School. Great difficulties had to be overcome, and in practical working many interests had to be consulted. Mutual sacrifices must be made. Without full confidence and trust no real progress could be made. "Alma Mater" was then sung. Then followed toasts to the new building, the visitors, absent friends (principal among whom was the Bishop), the two priests Messrs. Bostock and Tilson, and the teachers of the London School.
     After the toast to the visitors had been responded to, Mr. Tilson, on behalf of the English members of the General Church, requested Mr. A. Acton, of Philadelphia, to convey to the American fellow-members their deep love and hearty greetings.
     The meeting was to all a most enjoyable one, and it is hoped and believed will do much to show our English friends more clearly the real spiritual uses of such "feasts of charity."
     On Tuesday, September 6th, the school was formally opened. A short service was held in the hall of worship. Mr. Bostock read several passages from the Concordance under the head of "Education," which, besides being most interesting to the children, were full of most valuable instruction with regard to the carrying on of the work of education. In his address Mr. Bostock showed the children how thankful they should be for the beautiful school which the LORD had given them in which they could learn of Him; that thankfulness would be best expressed by care of all the things around them and by obedience and faithful work. He then pointed out the various objects in the room, beginning with the Repository and explained the correspondence of each.
     After the service the classes were arranged and other business preliminary to the actual work of the school was done.
All are regarded [by the angels] from their purpose 1892

All are regarded [by the angels] from their purpose              1892

     All are regarded [by the angels] from their purpose, intention, or end, and according to them they distinguish [the actions].- C. L. 453.

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RE-OPENING OF THE BERLIN SCHOOL 1892

RE-OPENING OF THE BERLIN SCHOOL              1892

     THE Academy School in Berlin re-opened on the 6th of September. As the new school-house now under erection is not yet ready, the school work had to be resumed in the old building rented for the purpose a year ago. It was delightful for parents and teachers again to see the large porch of the School-house and the grounds around it assuming, as it were, new life from the presence of the children, whose beaming faces were so many unmistakable signs of their genuine pleasure once more' to return to school.
     The Head-Master, in his address, referred to the lesson which he had read (A. C. 2289-2292) concerning the state of infants or children in the other life. "We learn here that all infants who pass into the other life are there raised up by the LORD and taken into heaven and educated and instructed by the angels. That is just the work, the aim, and purpose of this School, viz., to introduce you who are left here with us, into heaven; to educate you and instruct you, so that you, when you once shall enter into the other life, may come among the angels and live with them in heaven. The children in heaven are educated and instructed by angels, who have care of them. Your teachers in this School are placed here by the LORD to perform this same work which the angels in heaven are performing. You must remember that this School which you have the privilege to attend is the LORD'S own School. It is not the School of the teachers, nor the School of the parents who send the children, neither is it the School of any other man, I but it is the LORD'S School. The LORD has placed teachers in this School to instruct you in those things which are of the greatest importance for your eternal welfare. The teachers love to take care of you here in this natural life, as the angels in the other life love to take care of and instruct children in the other life.
     "We learn further from Arcana Coelestia that the children grow up to maturity as they advance in intelligence and wisdom. This is a very important teaching, for it teaches us how you are to grow up to maturity; it tells us the way in which you, children, may grow up to men and women in the Church. It is a mistake to think that boys and girls have become men and women because the bulk of their body has increased. The only means by which children may become men and women is education and instruction from the LORD, by means of which they may advance or increase not only as to the size of their body, but in intelligence and wisdom. It is intelligence and wisdom that constitutes a man or a woman, and it is only in proportion as you advance in intelligence and wisdom that you can become real men and real women. Remember that you are not men and women, but you are to become men and women. But this is a slow progress. As we learn from the Arcana Coelestia that the children who enter the other life do not come into an angelic state instantly after death, but that they are successively introduced thereto by the knowledges of good and of truth, and this according to all celestial order, so also you, children, are not yet angels, but you are to become such by a true and heavenly education and instruction in the knowledges of good and truth. In another place in the lesson read to you from the Arcana Celestia it says that the children in heaven are all instructed in the truths of faith and in the goods of mutual love. This is the way your teachers in this School are trying to instruct you. What you must receive first of all and most of all is instruction in the knowledges of good and truth, or in the truths of faith and in the goods of mutual love. Thus we shall endeavor to prepare you for heaven in the first place and at the same time, though in the second place, for the life you live in this world."
     Religious services preceded and followed the address, the substance of which has been given above.
When conjugial love is implanted 1892

When conjugial love is implanted              1892

     When conjugial love is implanted, the love of the sex inverts itself, and becomes chaste love of the sex.- C. L. 99.
LAYING OF THE CORNER- STONE OF THE BUILDING IN PITTSBURGH 1892

LAYING OF THE CORNER- STONE OF THE BUILDING IN PITTSBURGH              1892

     ON the 21st day of October Bishop Benade laid the corner-stone for a new house which is to serve the uses of the LORD'S Church in Pittsburgh. The future building is to be erected on a lot purchased by the "Church of the Advent in Pittsburgh." The ceremony was very impressive. In his address the Bishop referred to the recent troubles in the Church of Pittsburgh, saying that these disturbances threatened to destroy the whole Society, but that the LORD, in His mercy, has preserved a small remnant, who have procured a new place and were assembled to witness the laying of the corner-stone for a house in which the Divine Truth, represented by that stone, was to be taught.
     The stone is a block of granite, procured from the quarry by a member of the Council, and it was put in place by two other members of the Council. The new building will be situated on Wallingford Street, Shady Side. The location is a desirable one, as it is in a beautiful and quiet part of the town. The lot is 60x187 feet. The house is to be a one-story building of four rooms, one of which will be used as a temporary place of worship; the remaining rooms will be used by the Academy School.
Notes and Reviews 1892

Notes and Reviews              1892

     THE English Mechanic quotes from Heaven and Hell, and refers inquirers to Swedenborg's other works.



     THE Altoona Tribune contains another version of the story of the Lost Receipt, reprinted from the Pall Mall Gazelle, and entitled "A Ghost Story about Swedenborg."



     Marriage: Its Divine Origin and True Character, is the title of a four-page tract that treats pleasantly of this important subject, and is useful as giving a picture of a harmonious marriage which young men and maidens would do well to keep before them.



     THE New Church Magazine contains a letter to Dr. Wilkinson from an American negro, Dr. H. K. Jones, whom the former speaks of as being, "in a free sense, a disciple of Swedenborg." Morning Light contains a letter to Dr. Wilkinson, by the pastor of a native African Church in Logos, West Africa, asking for his book and other book's concerning Swedenborg and his work.



     THE Academy Book Room has placed a stock of goods in the new school building at Burton Road, Brixton, London, S. W., in charge of Mr. E. W. Misson, who will be pleased to receive orders and fill them quickly and at same prices as if ordered direct from Philadelphia. Mr. Misson will also act as agent for this journal in Great Britain, and receive subscriptions, at four shillings a year.



     New Church Monthly for October, which comes to hand just as we go to press, presents its readers with a full-page illustration of the School-house of the Academy of the New Church, recently erected in London.

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A similar illustration of the interior of the building is promised with the November number. The entire October Monthly is fit tingly devoted to the great event of the opening of the school building.



     AMONG the prominent reviews of the Old Church, we must now reckon The New World, "a Quarterly Review of Religion, Ethics, and Theology," which appears to be, at least in part, a successor of The Unitarian Review, but greatly enlarged.
     It is edited in a scholarly manner. Each issue contains 200 pages. Houghton, Mifflin & Co., Boston, are the publishers.



     A NEW Church classic-this properly describes Mr. George Trobridge's book, The Letter and the Spirit, "Studies in the Spiritual Sense of Scripture." Succinctly, clearly, incisively, and beautifully written, amply confirmed by appeals to reason and to the letter of the Word, this book presents the Doctrine of the Sacred Scripture in a manner that will attract and hold the reader's attention, and convince him, if he can be convinced at all. We bespeak a hearty reception of this book on the part of Newchurchmen of all shades of opinion. The paper, press-work, type, and binding of the book are fully up to the present standard of book-making.



     Morning Light for October 1st contains a criticism by Mr. William Heald of a letter sent from Mrs. Browning to Dr. Westland Marston in the year l853, published in the Arena. The subject of this letter is the "Phenomena of Spiritism." Mr. Heald protests against the implied justification, contained in the letter, of attempts to seek intercourse with spirits. He says that because Swedenborg teaches the possibility of intercourse with spirits this does not justify seeking such intercourse, and refers to the uniform teaching of the Writings concerning the danger of such intercourse. (He cites A. E. 1182, 1183; S. D. 1622; S. S. 13; T. C. R. 779; C. L. 327).



     OCCASIONALLY the dryness of Morning Light is relieved by a refreshingly sound article, such as the one on spiritism. Another one is entitled, "What are Good Works?" This article was called forth by a proposition to establish in Conference a department of "Good Works," the term covering such things as orphanages, the provision for the poor, visiting and caring for the sick, etc. The writer of the article shows that good works are goods on the spiritual plane of life, to which the former correspond. Those external acts are of use to children, servants, and the simple as means to the introduction of charity (T. C. R. 426). There are three kinds of works of charity-the alms of charity, the duties of charity, and the offices of charity, or charity itself (T. C. R. 429), which "is to act justly and faithfully in the office business and work in which any one is, and with whom he has any commerce" (T. C. R. 422). "Alms" are given from free-will, and "duties" are done from obligation (n. 429). "Offices of charity" are those exercises which follow immediately from charity itself, but "alms" are those aids which man lends to his neighbor, independently of his ordinary business (n. 425).



     THE subject of the "Internal Man" is continued in Part 56 of the Swedenborg Concordance, which also contains the many teachings on the "Internal Sense" which are ignored or slighted in the nominal New Church of the present day. Those who believe in the literal sense of the Word alone should take warning from the teaching in A. C. 4868, referred to under "Internal Truth." "Why the LORD requires of man what He already knows" is answered in four different places. Londoners will be interested in the entry, "Islington." But, as usual, a dip in the Concordance lures one on to a prolonged swim. Those who would revel in its contents and have not yet subscribed to this enchanting work should do so at once.



     MR. R. B. Noble, now of Toronto, Canada, and a lobster-packer, has devised a novel scheme for spreading the Doctrines. Before he became interested in the Doctrines he employed for his cans labels upon which were printed extracts from the Bible and pictures of fancied symbolic meaning. But after he had read the Writings he also introduced upon his labels extracts from the Doctrines and a price-list of the books of "The LORD'S New Revelation."
     This is certainly not a fitting way to make known the Divine Truth revealed by the LORD, nor does it show due reverence to print portions from the Writings on lobster cans. If a man wishes to aid in spreading the Doctrines in connection with his business, he might more properly follow the example of old Mr. Slatter, of Philadelphia, who packed New Church books in the boxes of merchandise which he sent out to his customers.



     IN The Messenger of October 12th the Rev. G. N. Smith endeavors to explain the statement in The Earths in the Universe that Venus has "a further side and a side looking this way," by a discovery referred to by Mr. Cleare in a former issue of the Messenger, namely, that Venus is eccentric and always holds the same face to the sun. In this case the same side is always presented whenever Venus is between our earth and the sun.
     Mr. Frank W. Very, of the Allegheny Observatory, in a letter to the Messenger, says that Mr. Cleare has failed in his attempt to reconcile Schiaparelli's hypothesis of the annual axial rotation of Venus and Mercury, with the existence of day and night on those planets. According to Schiaparelli the axis of Venus is nearly normal to the plane of its orbit, and if the axial and orbital rotation are synchronous, one hemisphere would face the sun continually. Mr. Very also states that it is impossible for a sphere to be placed so as "always to receive the sun's rays obliquely," as Mr. Cleare asserts. This is self-evident. Equally impossible is the interruption of the planet's axial rotation by "counter attractions," which would result in disaster to the inhabitants. Mr. Very holds that the earths described by Swedenborg were seen in the Spiritual World ungoverned by material laws. The side of Venus turned toward the earth in the Spiritual World is representative of the character of those evil spirits in that planet most nearly approaching the perverted humanity on our earth.



     MR. WILLIAM GRAHAM, of Bolton, in Lancashire, England, has written an exposition of democracy as applied to Church government, entitled, A New Ecclesiastical Republic; or, Church Government by Plebiscite, Instead of by a Representative Conference. Mr. Graham is known as the author of several leaflets which are remarkable, in the present epoch of the New Church, as being based upon the Doctrines. His present essay is equally remarkable, coming from his pen, as deriving not a single principle from the Doctrines. The government of the Church taught in the Arcana Coelestia, n. 10,789 to 10,790, and in The New Jerusalem and its Heavenly Doctrine, n. 311 to 819, is entirely ignored, and the priesthood is left out of consideration. The will of the people is here broadly declared to be the governing power, and all the people in the Church are to govern her by individual votes. The essay furnishes evidence that writer has suffered himself to be carried away by the sphere of trades unions, in his conception of Church government, as he refers to them as a model. The principles which he adopts have no warrant in the Doctrines. These declare the will of the people to be "desperately wicked," and the only reference to majority rule, which he claims ought to exist, is to be found in the descriptions of supremacy in hell. If, as he maintains, the people ought to make laws and govern their administration, then the prototype of this should surely be found in the government by the LORD, for all orderly and good human institutions are in the image and after the likeness of the Divine institution. But the Divine Law was not promulgated by the people nor by men selected by the people; but the prophets, the evangelists, and Swedenborg were chosen by the LORD alone, and promulgated the law from Him without a question of the fitness of the choice being put to the people. This Law, given by the LORD should rule, and those who have been trained and prepared under a careful supervision and examined by competent men are the most fit to administer it.

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The Holy Spirit, inflowing into all men, according to their preparedness to receive Him, gifts the clergy with the especial virtues of "illustration, perception, disposition, and instruction" for the administration of their holy office as governors of the Church (T. C. R. 15~5).
     Mr. Graham undoubtedly means well, but he has mistaken his function of "watchman," even on his own interpretation, for there is no evidence that "the people" have set him for their watchman, and, as he appeals to human institutions instead of the Divine Law and Doctrine, he invites the very sword into the land from which he wishes to deliver it.
     In the aim le acknowledgment of, and obedience to, the Divine Revelation made to the New Church alone lies the safety of that Church. "God is my Rock and my safety, my refuge. I shall not be moved." "Rock" and "God" signify the LORD as to the Divine Truth.
WORD AND THE WRITINGS 1892

WORD AND THE WRITINGS              1892

THE SUPREMACY OF HOLY SCRIPTURE. Being a Review of Rev. Dr. Tafel's Pamphlet on "The Writings and Their Relation to the Word" (New Church Issues, No. 1), also Other Papers. By Jonathan Robinson.

     OF these papers, as a reply to New Church Issues, No. 1, only passing mention need be made. But as the occasion furnishes the author with the opportunity of presenting his views of the Writings and their relation to the Word, and as he expresses the sentiments of others also, his Papers should be read with attention.
     It is to be regretted that the general temperate tone of the Papers is marred by an evidence of the very unfairness which the author deplores in his opponent. Without further investigation, he has adopted a phrase which had been disingenuously used to obscure the issue. Mr. Robinson, following the lead of Dr. Tafel, quotes as a fair representation of the position held by the Academy of the New Church, and its sister Church, the General Church of the Advent of the LORD, the phrase that "the Writings of the New Church are more the Word of the LORD than the Bibles we possess." This statement was used originally in a perfectly proper sense, but it has been quoted in order to mislead. The language is concededly infelicitous, having been chosen under stress, without forethought. (See New Church Monthly for April, 1892.) Yet, very little reflection would have brought the conviction that the speaker's interpretation, which followed this expression, ought to have had its full weight, and that the phrase quoted should always be read and used in the light of this interpretation:-"or, rather, they are the Word of the LORD in a higher or purer sense than the inspired portion of our Bible," the meaning, from the general tenor, evidently being that the Internal Sense of the Word revealed in the Writings is more the Word of the LORD than the merely literal sense of the Bible apart from the Internal Sense.
     Whatever the impression that may have been made by inadequate language, this was and is the position assumed, and whatever may be said against the misunderstood position, as, for instance, what the author of The Supremacy of Holy Scripture says against any apparent worship of the Writings apart from the letter of the Word, falls of itself.
     But what is his position?
     He does not agree that the Writings are the Internal Sense of the Word revealed to men on earth, or any part of the Internal Sense. He even asserts that they are not a Revelation from God to man, but contain one (page 46). He conceives that they are not exclusively Doctrine, but Doctrine and something else which is not Doctrine for the New Church (pages 14, 43-45, 67). And he denies that the Doctrine even that may be found in them is from the spiritual sense, but claims that it is all from the letter of the Word as its one source (pages 47, 48). Indeed, he frankly admits his unbelief in Swedenborg's revelations as a finality, and looks forward to future revealings, which, however, are to be made with the aid of Swedenborg's Writings (pages 27, 28, 42).
     A large part of the pamphlet consists of confirmations of these views: so many objections to the position that the Writings are the Word as to its Internal Sense revealed to men.
     But hear the author himself:

     "The matter therefore, stands thus: The works of the Church contain a revelation from God to man-an unfolding and description of the Divine Word; but the Holy Word, in all its senses, is THE Revelation in fullness, Divine, complete and inexhaustible in every sense; and in the literal sense it is all-powerful, and the only Divine book in the world. It has no compeer" (Page 46).

     With what is here said of the holy Word, every one will fully agree. Let this position be logically maintained.
     As the Word is the complete and inexhaustible Revelation, it comprehends in itself everything that has been revealed by the LORD. Consequently, it contains in its bosom the "Revelation" of the "secrets" enumerated in The True Christian Religion, n. 846-85O, namely:
     "I. That in all and single things of the Word is the Spiritual Sense, which does not appear in the sense of the letter; and that therefore the Word has been written by mere Correspondences of Spiritual with Natural things.
     "II. That the Correspondences themselves, such as they are, have been manifested.
     "III. And also concerning the life of men after death.
     "IV. Concerning Heaven and Hell, the quality of the one and the quality of the other; and also concerning Baptism and the Holy Supper.
     "V. Concerning the Sun in the Spiritual World, that it is pure Love from the Lord, who is in the midst of it, from which the preceding Light is Wisdom and the proceeding Heat is Love, and thus that hence is Faith and Charity, and that hence all things which proceed are Spiritual, and thus living; and that the Sun of the natural World is pure fire, and hence that all things which are from this Sun are natural, and thus dead.
     "VI. That there are three degrees, hitherto unknown. "VII. And, moreover, concerning the Last Judgment; that the LORD THE SAVIOUR is THE GOD OF HEAVEN AND EARTH; concerning the New Church, and its Doctrine; concerning the Inhabitants of the Planets; and concerning the Earths in the Universe.
     "VIII. Moreover, concerning Conjugial Love, and that it is spiritual with the spiritual, natural with the natural, and carnal with adulterers" (T. C. R. 846, 847).
     These secrets are all in the Word, but for the most part they are not apparent from the letter of the Word revealed through Moses, the Prophets, and the Evangelists. It is only in the Writings of Swedenborg that they are revealed to the apprehension of man on earth, and these Writings are therefore the Word in a higher and purer sense than the mere letter of the Word. But, only when these higher and interior secrets thus revealed are seen and received in the letter of the Word is the Divine Truth in its fullness, its holiness, and its power. The letter of the Word without its interior Truth (which has been revealed through Swedenborg) is like a body without a soul. The Revelation given through Swedenborg without the literal sense of the Word would be like a spirit without a body-it could not exist on earth.

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the connection between the two may not always be clearly discernible, but it exists, nevertheless.
     The writer lays much stress upon the statement that Doctrine is to be drawn from the letter of the Word, and to be confirmed by it, and so far does his misconception of the teaching extend that he says "all doctrine must come from the letter of the Word, and not from its spiritual sense (S. S. 56)."
     The teaching in the passage of The Doctrine Concerning the Sacred Scripture here referred to is not so, else would it be in conflict with the oft-repeated teaching that the Internal Sense is Doctrine itself (A. C. 9380, 9025, 2762, 9410, 10,400).
     More accurately translated the teaching is "the Doctrine of the Church is to be drawn out of the sense of the letter of the Word, and to be confirmed by it" (S. S. 50). The LORD 15 the Word, but in the sense of the letter He is mostly present, and out of that He teaches and illustrates man. He showed this representatively when He taught from the boat on the sea of Genesaret. The boat did not teach. The LORD taught, but He was in the boat when He taught. Doctrine cannot be drawn from the sense of the letter of the Word as a source any more than a man's thoughts can be drawn out of his clothes as the source. They will issue from them in the sense of coming out of them from the man who is invested by them. When it is taught that "the Doctrine of genuine truth . . . is not acquired . . . through the spiritual sense of the Word which is given by the science of correspondences . . . but only illustrated and corroborated," the context shows that due emphasis must be laid upon the modifying clause: "The spiritual sense of the Word which is given by the science of correspondences." For the explanation follows that "Into the spiritual sense of the Word no one comes unless he first be in genuine truths from doctrine: if he is not in genuine truths, man can falsify the Word by some known correspondences, by conjoining and explaining them to confirm that which inheres in the mind from an assumed principle. Moreover, the spiritual sense is not given to any one, except by the LORD alone, and it is guarded by Him as Heaven is guarded, for Heaven is in it. It is of importance, therefore, that man study the Word in the sense of the letter; from it alone is Doctrine given" (S. S. 56).
     Is it not clear from this that the teaching is not that the spiritual sense is not doctrine or the source of doctrine, but that man cannot acquire doctrine by such a spiritual sense of the Word as correspondences, without the previous guide of doctrine, would reveal to him? Great stress is laid upon the necessity of Doctrine as guide, and this Doctrine has been revealed as the guide through Emanuel Swedenborg.
     It is argued, in the introductory Paper, that if the term "the Writings" covers all the works written by Swedenborg "from the first day of his call," it must include the Adversaria, in which the author of the Papers sees errors and mistakes, and the clinging around Swedenborg of the old theology. In support of this he quotes n. 613 and 614 of the work in question, where the Son of God seems to be spoken of as a personality distinct from that of Jehovah the Father, and the vicarious atonement for the human race appears to be presented.
     Without entering here upon the question whether the Adversaria is included in the Writings-which might be considered did Mr. Robinson accept as Divine Doctrine at least the works "published by the press" by Swedenborg-his attention is called to the memorable relation in The True Christian Religion, in which Swedenborg relates that he heard angels discoursing about God, that His Divine is Divine Esse in Itself, and not from Itself, and that it is One, the Same, Itself, and Indivisible. After the discourse, the angels perceived in Swedenborg's thought the common ideas of the Christian Church concerning a trinity of persons in unity, and their unity in the trinity relating to God; and also concerning the birth of the Son of God from eternity; and then they said: " What are you thinking? Do you not derive those thoughts from natural light with which our spiritual light does not agree? Wherefore, unless you remove them from your mind we shut heaven to you and depart." "But then," continues Swedenborg, "I said: 'Enter, I beseech you, more deeply into my thought, and perhaps you will see an agreement.' They did so, and saw that by three persons I understood three proceeding divine attributes, which are CREATION, REDEMPTION, and REGENERATION; and that those are attributes of one God; and that, by the birth of the Son of God from eternity, I understood His birth foreseen from eternity and provided in time; and that it is not above what is natural and rational, but contrary to what is natural and rational, to conceive that any Son was born-of God from eternity; but not so, to conceive that the Son, born of God by the Virgin Mary in time, is the only, and the only begotten; and that to believe otherwise is an enormous error. And then I told them that my natural thought concerning the trinity of persons and their unity, and concerning the birth of a Son of God from eternity, was from the doctrine of faith of the Church which has its name from Athanasius. Then the angels said: 'Well.' And they requested me to say from their mouth that if any one does not approach the very God of heaven and earth he cannot come into heaven, because heaven is heaven from Him, the only God, that this God is JESUS CHRIST, who is the LORD JEHOVAH, from eternity Creator, in time Redeemer, and to eternity Regenerator; thus who is the Father, the Son, and the Holy Spirit; and that this is the gospel which is to be preached. After these things, the heavenly light, which was before seen, returned over the opening, and by degrees descended thence, and filled the interiors of my mind, and illustrated my ideas concerning the trinity and unity of God. And then I saw the ideas, which I had at first entertained concerning them, and which were merely natural, separated as chaff is separated from wheat by winnowing, and carried away as by a wind to the northern region of heaven, and there dispersed."
     it is not surprising that men should be misled by the expressions in the Adversaria, when even angels were misled by the thoughts which they saw in Swedenborg's mind. But ought not men, Newchurchmen, heed his request and "enter more deeply into his thought? And perhaps they will see an agreement" with the published Doctrines of the New Church, the merely natural ideas being "separated as chaff is separated from wheat by winnowing, and carried away as by a wind . . . and dispersed."
     Swedenborg asseverates: "From my infancy I have not been able to admit any other idea than that of One God" (T. C. R. 16). Can we ignore or disbelieve this asseveration, and maintain that he had admitted the idea of three Divine Persons when he wrote the Adversaria.
     In their defense of an alliance with the Old Church, New Church people have fortified themselves with the statement that "all things contained in the Athanasian Creed are true, if only instead of a Trinity of Persons there is understood a Trinity of Person" (L. 55).

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Taking for granted that Oldchurchmen will so understand the Creed, why is it that when Swedenborg's own case is in question, this interpretation of such statements as he has apparently drawn "from the doctrine of faith of the Church which has its name from Athanasius "does not occur to them?
WEDDING GARMENT 1892

WEDDING GARMENT              1892

     A TALE.

     (Copyrighted.)

     VIII.

     THE TAILLESS APE.

     WE took a long walk before dining at the students' restaurant as proposed. I urged an immediate return to Newcomers, but Alaric reminded me that his two friends were to speak at a meeting of the college gymnasium that evening, and insisted on remaining at least' a few hours longer.
     "I can't make up my mind to re-enter that building," I said. "We ought to shun such a place. It is like playing with fire-hell fire."
     "It would indeed be so if we were not fixed in our belief," was the answer, "but, as it is, I think it will be a useful-"
     "But how do we know what unheard of profanation they may thrust upon us
     "At the first indication of any such thing we can come away. I must go this once," Alaric added, very earnestly, "for the sake of my friends. I still have hope, that they may be saved."
     It was quite dark when we emerged from the restaurant. We found a seat upon a low flat rock which seemed strangely out of place in all that sand, and there discussed the matter. Our resting-place was some two hundred yards in front of the main college building, which lifted itself against the dusky horizon in bulky, indistinct outlines. The light in the many windows weighed upon my fancy, and the building gradually assumed the appearance of a vast, crouching monster whose hundred red, starting eyes watched us gloatingly.
     However, an hour later, when the bell announcing the opening of the gymnasium was heard, I agreed to follow my companion. We quietly found our way into the hall, and seated ourselves in an inconspicuous position near the door. The gymnasium was a circular auditorium of considerable size, its tiers of seats being arranged on an incline which sloped gradually down to a central floor or platform, where there was a small elevated rostrum, provided with a reading-desk for the speaker. The professors sat on the platform, the students in the circus, and both the one and the other wore thin black robes and caps, being distinguished, therefore, only by their positions. The head-master, or president, wore the same costume, but was conspicuous among his colleagues in an elevated chair facing the speaker. I observed that the wretch whom Alaric had knocked down sat among the professors, and that he scanned, the faces of the entering students as if on the lookout for us.
     When all had gathered, the head-master rose, and after a graceful introduction, mentioned the subject for the evening.
     "For convenience," he said, "we have divided the subject into three parts, and we are to listen to three separate papers or addresses. The subject, with its subdivisions, is ma follows:
     "Is man anything more than a perfected beast?

     "(1) If not, how do we explain his superstitions-his belief in a soul and a future life?
     "(2) What is the origin of myth, and in what relation do the Jewish and Christian religions stand to those preceding them?
     "(3) How is our proposition to be answered from the standpoint of comparative anatomy?
     "The first and second branches of the subject will be presented by two brilliant representatives of our senior class of students. The third will be felicitously handled by our distinguished colleague whose anatomical research has made him famous in two hemispheres, and whose name I therefore need not mention."
     With this flourish, the head-master resumed his seat, and a student (whom I recognized as Alaric's friend Jack) rose and approached the reading-desk. Spreading his thesis out before him, he spoke, in substance, as follows:
     "If man be nothing more than a perfected beast, how do we explain his superstitions-his belief in a soul and a future life? We are all agreed that man is the very flower of creation-a perfected form of life with which nature was able to crown her labors only after a struggle of millions of years. If this highest work of nature, then, be so super-eminent as to fineness and complexity of physical texture, it must in a corresponding degree be endowed with superior mental quality; given the finer body, we have as a consequence the finer brain. Let us take this primitive man, with his superior development of body and brain, and consider him in relation to his surroundings. In him the brain of the ancestral beast has been amazingly enlarged-has, by slow transformation, been endowed with the new and wonderful faculties of imagination and reason, so that, although he at first lives in a similar manner to his four-footed ancestors, as do the lower savages at the present day, we have in him a creature capable of receiving and reflecting upon impressions.
     "His thinking, however, is for ages of little avail, for he is untaught, self-dependent, and the whole world is to him as it were a sealed book. Nevertheless, he slowly gathers a stock of ideas and cherishes them with growing appreciation. Lying down upon the ground at night to sleep, his imaginative faculty remains awake; he dreams that he wanders far away and, passes through many adventures. In the morning he speaks of these adventures to his friends as realities. In response, they laugh; they tell him that he lay asleep all night beside his fire under the oak-such and such an one was awake and can testify that he did not stir. Still, the impression of his nocturnal adventures is too vivid to be lightly surrendered; and so, as the attempt is made to explain this mystery, gradually is evolved the belief in another self or soul, which separates itself and walks abroad at will, leaving the body asleep on the ground.
     "The primitive man has, ere this, learned by sad experience, that he and all his fellows must one day die. He sees the life become extinct in the body of his friend; the light of the eye fades out, the limbs grow stiff, the whole man rots and becomes as nothing. Nevertheless, when he falls asleep and dreams, or his oilier self goes forth, the dead friend is encountered as large as life, is seen to laugh, to speak, to eat: after all, then, the dead friend is still alive. So is gradually evolved the idea and settled belief in a future life. This idea grows, and is modified as it is handed down through the ages-as all stories grow when repeated from mouth to mouth-until we arrive at the present religious belief which still holds among the simple. Thus, sir, do I explain how man, though evolved from and now the top and crown of brute creation, came to have a belief in a soul, or other self, and a future life."

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     As he retired to his seat the speaker received a smile of warm approval from the head-master and was roundly applauded by a large majority of the students. Quiet restored, the second branch of the subject was read, and a second student, whom I recognized as Alaric's other friend, rose and walked forward to the desk. His paper was substantially as follows:
     "What is the origin of myth, and in what relation do the Jewish and Christian religions stand to those preceding them? The foregoing essay gives in general an answer to the first question-what is the origin of myth; for the first crude myths, the parent stock of the vast systems which followed, could only have come to life in the virgin mind of the primitive man at the same time with, and in a similar manner to his idea of another self, or soul, and a future life.
     "Picture the primitive man still in the forest-homes of his by no means remote ancestor, the tailless ape. Picture him with his small equipment of knowledge and experience confronted by the startling phenomena of nature. When his newly-wakened mind observes the rising and setting of the sun and moon, the gathering of black, threatening clouds, the fall of the rain, the voice of the wind, the glare of the lightning, the roar of the thunder-how is he to give these natural forces their true value and place in nature's economy, he whose mind is stored only with new and vague impressions? He can not. Yet he is not idle. He is afraid, he trembles, he deifies. Almost all mythologies catalogue the sun and moon among the gods, and we have only to go back as far as the Greeks to find the lightning regarded as a terrible bird of fire.
     "What need have we of further inquiry? The origin of myth is perfectly clear. How, from its first crude beginnings, myth was amplified into the extensive religious systems which have succeeded each other from the dawn of history to the present is equally plain. The history of this progression is but the history of the gradual enlargement of man's stock of ideas and his consequently improved reasoning capacity. What in one age is accepted with full faith gradually comes to be regarded in a succeeding age as absurd, and is therefore abandoned. The continual elimination wrought by criticism goes on until we arrive at the Christian religion, which is more simple and more rational than any preceding system. A marked feature in this gradual modification is the steady decrease in the number of gods. The five to eight hundred Egyptian, and the four hundred gods in the Assyrian and Babylonian systems become one in the Jewish. The Christians, however, have broken the rule and seem to tend backward by acknowledging three.
     "We have spoken of the Christian religion as the most rational and simple of all preceding systems, but, as viewed in the light of reason, what a tissue of absurdities it is! Could there be a more complete surrender of the barest rudiments of rational thought than the conception of three divinities, each one of which is an all-powerful God? The preceding makers of mythology showed far more wisdom, for hitherto there has usually been one chief god to whom all the others were subservient. In this respect the Jews discover superior judgment to the Christians. These two latest mythologies or religions, which we are asked to believe in with shut eyes, have much in them to remind us of the crude early myths from which they are descended, and, what is still more damaging, have much which tends to place them on a level with the barbarous systems of savages. For example-all apart from the graver side-the Orangoo negroes say it is a sin to spit on the earth, and Christians say it is a sin to play at cards; the Kamtchatdales say it is a sin to tread in the tracks of a bear, and Christians say it is a sin to dance.
     "In view of the grand, impartial, resistless sweep of time and work of nature, of the colossal universe, of the unanswerable and undying facts of science, how petty and presumptuous appear these religious systems with their gods and devils, their rewards and punishments! Heaven, hell-a future life! As if there could be a place where are congregated all the people who have lived for countless ages throughout the habitable universe! A place se vast-a place that would fill infinite space-is inconceivable and therefore impossible. How can we wonder that certain savages believe the material atmosphere to be so thickly crowded with spirits that it is impossible to move without jostling them, and apologize to such as may be struck whenever they cast anything through the air?
     "The time is not far off," the speaker concluded, "when both the Jewish and Christian religions will be relegated by the masses of mankind-as is already so done by the intelligent-to their proper places among the extinct religions of the past, from which indeed they have sprung and in all essentials resemble. The masses must learn, as we have learned, that the universe is made up solely of matter and power. These are our gods, if we must have gods. Let our great god be called Power, and our derivative gods, Force and Energy."
     This address was followed by loud and repeated applause. Ere quiet had been fully restored one of the professors, a bowed and half-stupid looking old man, rose and claimed the recognition of the head-master, which appeared to be grudgingly granted.
     "We have too much theory," he began in a querulous tone of voice. "We all know that theories are being constantly superseded by other theories; facts are, therefore, the great thing. At my time of life one tires of theory, theory, theory, and leans more and more toward bare facts. Let me give you a few delightful facts connected' with savage mythology: The Orinoco Indians say the dew is the spittle of the stars. The Kamteliat. I dales say it is a sin to seize a red-hot coal otherwise than with the fingers when lighting a pipe. Among the Caribs one must learn to drink tobacco juice before he can become a priest. Bastian says the king of Quinsembo on the White Nile dares not look upon the sea lest he should die and his kingdom be destroyed. The Dyaks of Borneo call a very heavy rain a 'he-rain.' The ancient Russians said the four winds were four gods which they worshiped. The Paraguays beat the air with their fists to give expression to their gladness when they behold the new moon. They also run against a windstorm and threaten it with firebrands, and again they strike terror into the storm by pummeling the air soundly. The Kasira of Bengal say the stars are men who climbed to the top of a tree, and when the trunk was cut away, were left on high in the branches. The Muscovies, of South America, say that the moon is a man, and his eclipse is caused by a dog tearing out his bowels. Hence they hasten to render him assistance by making a terrible noise with a view to frighten the monster away. In this connection it is interesting to know that American Indians and other savages are wont to beat their dogs during an eclipse of the moon. Halleur says a negro explained to him that it was not the tree (under which he made offerings of palm oil, food, etc.), that was the fetich, but an invisible spirit dwelling there, the same being understood to enjoy only the spiritual portion of the food, rejecting the material.

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When contagious diseases break out among the children on the island of Fernando Po, according to Bastian, the skin of a snake is fastened to a pole in the market place, and thither mothers bring their infants that they may touch this fetich. The Hotentots, reports Waitz, say the moon once commissioned the hare to inform mankind that even as he (the moon) always recovers his full after it has been lost, so they,-too, may come to life again after death. The high-priest, or chitome, of the Congo region-"
     All through this curious recital the head-master had shown increasing uneasiness; he now rose suddenly, interrupting it. "I must call the speaker to order," he said. "His remarks have no perceptible bearing on the subject. At another time these interesting and valuable facts will be duly appreciated."
     With a glance of contempt and disgust in the direction of the head-master, the interrupted speaker resumed his seat and for some little time, to judge from the movement of his lips, continued his oration in a whisper. The presentation of the third division of the subject being asked for, the professor whom we had met that afternoon' in the hall devoted to comparative anatomy rose and came forward, amid applause. His address was in outline as follows:
     "How is our proposition-is man anything more than, a perfected beast-to be answered from the standpoint of comparative anatomy? It is to be answered in the negative. It is well known that man is constructed on the same general type or model as other mammals. All the bones in his skeleton can be compared with corresponding bones in the monkey, the seal, or even the bat. So with his muscles, nerves, blood-vessels, and internal viscera. Comparing the higher animals in general with the lower, we find the same, and a careful examination of the whole ground compels us to recognize the fact that there is a gradual merging of a lower species into a higher-the fact that we only arrive at the highest animals and plants after millions of years of true generation and slow modification from less complex life-forms, and these from others in ever-lessening degree of complexity, until the common starting point from the lowest or one-celled organism is reached.
     "Let us take up and consider the links in this chain which are nearest its present wonderful terminus-man. Let us consider the man-like apes."
     He then turned and pointed out sketches which he had drawn on a black-board near the desk representing the skeletons of a gibbon, an orang, a chimpanzee, a gorilla, and a man. The similarity between these skeletons, the seeming gradual superiority of one to the other until the most shapely, man's, was reached, was indeed striking and well calculated to strengthen the speaker's arguments in the minds of his hearers.
     "Let us take the man-like apes," he continued, "represented in the group before us, the skeletons of which so nearly resemble that of man as to startle us. At first we find this mammal a crawling creature, then we see him crawling or walking at will, and finally we observe him with almost the upright figure of man, having at last developed a mode of locomotion which entirely set free the fore limbs as organs of support and enabled them to be used as organs of handling and throwing. The advantage thus gained was enormous; it was the making of man-the primitive man. The gap between the lowest savage races and the tailless apes is no doubt wide, but it is not as wide as that between the savage and the man of civilization. It is unquestionable that the lowest savage is nearer to the ape than to the European, and from what we know of him we may form some idea of the primitive man.
     "He was probably a step below even the lowest savage of this time-a vigorous, cunning biped, with sense-organs extraordinarily keen from constant exercise, strong instincts, turbulent and fickle emotions, small faculty of wonder and well-nigh dormant reasoning power, careless of the morrow and forgetful of yesterday, living from hand to mouth on the raw products of nature, clothed in skin or bark, finding shelter in trees, ignorant of the simplest arts, and helpless as a babe, yet strong in the love of life and a vague sense of a right to it, and slowly impelled by common perils and passions to form ties with his kind, the power of combination with them, depending on sounds, signs, and gestures. Such, in general outline, we may safely accept as a portrait of the earliest human dwellers of the earth and the forefathers of our race-the link between us and the tailless ape."
     The speaker now called attention to three curious objects which he had drawn on another part of the board, and which, from my position, seemed exactly alike.
     "I wish you to note," he said, "the even more remarkable similarity of the embryo man with that of a dog and a fish, as here represented. The germs from which all organisms spring are, to outward seeming, exactly alike, and through the earlier stages of all the higher animals this likeness persists even after the form is traceable in the embryo. For example, the embryo man has at the outset on each side of the neck gill-like slits similar to a fish, and later these give place to a membrane like that which supersedes gills in the development of birds and reptiles; the heart is at first a simple, pulsating chamber like that in worms; the backbone is prolonged into a movable tail, and the great toe is extended like our thumbs and like the toes of apes. At birth the head is relatively larger and the arms relatively longer than the adult, both features being distinctly ape-like. Thus does the egg from which man springs compress into a few weeks the results of millions of years, and set before us the history of his development from fish-like and reptilian forms, and of his more immediate descent from a tailed, hairy quadruped.
     "The very savages of the pathless bush evince an instinctive recognition of this grand truth which is so flippantly denied by those ignoramuses called the orthodox in civilized lands. For example, in South Africa, the natives would ask Monteiro's ass what he thought about things, regarding the beast's actions as human performances. And, what is yet more significant, the Arekunas of Guinea, according to Schomburgk, bring up children and monkeys together, the latter being suckled by the women, who show great affection for them; sometimes a woman is seen with both a child and a monkey at the breast, the two nurselings quarreling. Raffenel says that on the Senegal, in Kordofan, and in Brazil, the natives believed that monkeys could speak, but refused to do so in fear lest they should be forced to work. Stellar says the Kamtchatdales believe that dogs can speak, and that they did so in ancient times, but since the day the descendants of the god Kutha sailed by them without replying to their inquiries, they have proudly refused to speak any more. Finally, note the fact, pregnant with significance, that the California Indians claimed descent from a pack of prairie wolves, which `sat on their tails until they wore them off.' Here we have the whole theory of evolution in a nutshell: they sat on their tail until they wore them off!"
     The applause which followed this address was almost deafening. Even after the shouts and clapping of hands had ceased, a buzz of delighted voices filled the vast room.

179


Suddenly, high up among the students in a part of the circus almost directly opposite me, a tall figure rose and stood silent, as if awaiting an opportunity to be heard, and gradually a whisper went from mouth to mouth that some one wished to speak. Then, in the first moment of general quiet, a rich, mellow, and to me strangely familiar voice, was heard:
     "I crave a word in rejoinder to what has been said. Will the head-master hear me
     This request was evidently unusual and unexpected, and the head-master hesitated, looking searchingly in the direction of the speaker. But so far up in the circus the light was dim and no face there could be distinctly seen; only could it be told that the tall figure was clothed not in the universal black gown and cap, but in some sort of light-colored garment.
     "I am not aware who has addressed me," said the head-master, adding, hesitatingly, after a pause, during which the unknown failed to answer with his name, as was expected: "If you will be brief, speak on."

     (To be continued.)
General Church 1892

General Church              1892

     Address all communications for the department of the General Church of the Advent of the LORD, to the Secretary, the Rev. Leonard G. Jordan, 2536 Continental Ave., Philadelphia, Pa.
WORK OF THE GENERAL CHURCH DURING THE SUMMER 1892

WORK OF THE GENERAL CHURCH DURING THE SUMMER              1892

     PITTSBURGH.- Services were conducted by the Rev. Joseph E. Rosenqvist for several months, the same having been held at a private house. During that time a of land at the East End was purchased, and preparations made for building upon it a school-house which shall also serve for public worship for the present. The lot is well situated upon a quiet street, in an excellent neighborhood, is easily reached by car-lines, and will be a good centre for the gathering together of the homes of the people for many years to come. [See page 172.] On the whole, there is a marked improvement in the sphere of the Church in the city.


     ALLENTOWN.-Mr. Joseph E. Boyesen, a regularly authorized candidate of the Church, spent the summer at this place, and interesting accounts are given by himself and others of the work done. Regular Sunday services were held, with the attendance at times of 20 persons. Considering the large number of removals, and the contributions to the personal and official strength of the Church made from Allentown, this is a good showing. There was also a Sunday evening doctrinal class for the study of The Apocalypse Revealed; a Tuesday evening Latin class, one in Hebrew on Friday evenings, and assistance rendered the "Euphonia," a circle for the cultivation of New Church scientific and social life, on Thursday evenings. Mr. Boyesen appears to have' entered with heartiness into the work here, and to have been met by a very cordial and willing response on the art of the people. Serious and earnest study of the doctrines of the Church and of the original of the Writings, as well as of the Letter of the Word, augure well for the future of the Church there. At the same time the affections of the people were engaged in social incidents calculated to lead to the Church for recreations on the natural plane. Among the pleasant occurrences are to be mentioned, first, the celebration of the 19th and 20th of June as Church festivals. Services were held in the woods, where an altar of stone was built in the East, and in front of it, in a semicircle, the seats for the congregation. Included in the exercises was an address appropriate to the occasion. The sphere was strong and worshipful. The manifest use of this celebration resulted in the request that Mr. Boyesen be sent to Allentown for the vacation. Toward the close of the summer there was a very pleasant surprise for Mr. Boyesen, in the form of a party to celebrate his birthday. Much ingenuity was displayed by the young people in enlisting his own interest in the preparations for it without allowing him in the least to suspect what it meant until he was finally ushered into the rooms where the celebrants had assembled. Japanese lanterns and quantities of flowers adorned the apartments, and all present were dressed in festive garb. The girls and young ladies wore the "Euphonia" colors, the red and white, in the form of white gowns with red aprons and head dresses of red and white intertwined. The beautiful response to "Conjugial Love" given at another celebration some time before, and published in the Life for September, was read in response to a similar toast on this occasion, Other toasts and speeches followed, and then came an additional surprise, in the form of a present of a gold-mounted fountain-pen, given by the Society and the "Euphonia" to Mr. Boyesen.


     CANADA.- At Milverton the Rev. T. F. Robinson, of England, but attending the Academy Theological School, spent the summer vacation. Services were held each Sunday, with an attendance averaging about 24, the lowest being 14, and the highest 32. Considering that many attendants live from six to twelve miles away, this is very encouraging. Mr. Robinson reports that at his coming away a social was held at the house of Mr. Henry Doering, at which, in addition to the usual happy toasts, and many kind expressions of appreciation of his work there he was presented with a sum of money generously contributed over and above the offerings at worship.

     THE Rev. F. E. Waelchli reports the following account of work done by him in Huron County, Ontario:
     "Sunday morning services were conducted six times. The sermons delivered were evangelistic and presented the two essentials of the New Church, which are to be taught until the end of the former Church and the beginning of the New (A. R. 491). The priestly robe was worn at these services; for although this is distasteful to the most of Protestants, yet it is not the many, but the few, who are to be collected, whom the Church must endeavor to reach, and to these persons holy externals of worship will be delightful, and thus an aid in awakening in them a love for the New Church. On Sunday afternoons there was Sunday-school, followed by a doctrinal class reading the Brief Exposition. There were, besides, two regular weekly doctrinal classes, at one of which Heaven and Hell was read and at the other instruction was given on various generals of doctrine. There are a number of New Church people in this neighborhood, but, excepting a regular half yearly visit by a missionary, they have never been provided for by the Church. H ad proper work been done here years ago, and the children and young people instructed in the Doctrines of the Church, there might now be a strong centre of the Church at this place. Now the prospect is doubtful, but there is hope that the mistakes of the past may yet to some extent be repaired."

     THE Rev. J. E. Bowers has also been active during the summer in house to house visiting of isolated Newchurchmen, and has met with some interesting experiences.

180


NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF THE NEW CHURCH.

TERMS:-One Dollar per annum, payable in advance.

     THE EDITOR'S address is No. 868 North Nineteenth Street, Philadelphia, Pa.
     Address all business communications to MR. CARL HJ. ASPLUNDH, Agent, No. 1821 Wallace Street, Philadelphia, Pa.
     Subscriptions are also received through the following agents:
UNITED STATES:
     Chicago, Ill., MR. A. E. Nelson, 565 West Superior Street, Chicago, Ill.
     Pittsburgh, Pa., MR. Wm. Rott, Tenth and Carson Streets.
     Allegheny, Pa., Mr. R. W. Means, Jr., 21 Windsor Street.
CANADA:
     Toronto, Ont., MR. R. Carswell, 20 Equity Chambers, Toronto, Ontario.
     Waterloo, Mr. Rudolph Roschman.
GREAT BRITAIN:
     Mr. E. W. Misson, 20 Paulet Road, Camberwell, London, S. E.
     MR. Wm. Robertson, 18 Carmichael Street, Govan, Glasgow.

     PHILADELPHIA, NOVEMBER, 1892-123.



     CONTENTS.

     Editorial Notes, p. 155.- Scientifics of the church (a Sermon), p. 165.- The Exaltation of the Celestial of the Spiritual over the Natural (Genesis iii. 55-57), p. 165.- The Opening of the New School Building In London, p. 171.-Re-opening of the Berlin School, p. 172.-Laying of the Corner- Stone of the Building in Pittsburgh, p. 172.
     Notes end Reviews, p. 172.- The Word and the Writings, p. 174.
     The Wedding Garment (a Tale), viii, p. 176.
     The General Church.-Work of the General Church during the Summer, p. 176.
     New, Gleanings, p. 180.-Birth, p. 180.-Wanted, p. 180.
     AT HOME.

     Pennsylvania.- THE Pittsburgh School of the Academy will probably not re-open before next January, when it is expected the new school-building will be completed. The corner-stone was laid by Bishop Benade on the 21st of October.
     THE annual meeting of the American New- Church Tract and Publication Society was held at Philadelphia on October 17th. Six thousand copies of the Helper are sent weekly to addresses on the subscription list.
     New York.-DURING the absence in Europe of the Rev. Chas. H. Mann, both the Newark and Orange Societies received the ministration of Messrs. T. W. Harris, A. J. Anchterlonie, and the Rev. Adolph Roeder.
     THE Mount Vernon Society, of which the Rev. Oliver Dyer was at one time pastor, has been revived.
     New Hampshire.- AN effort is being made to revive the Contoocook Society and to resume regular services there.
     Ohio.- THE Faculty of the Urbana University now consists of the following: Thos. F. Moses, A. M., M.D., Natural Science; Rev. L. H. Tafel, Language and Philosophy; Chas. B. Chace, Mathematics; S. Alice Worcester, English, French, German; Mabel F. Mulliken, Elocution and Music; Agnes Gorwitz, Primary School and Kindergarten.
     Massachusetts.-ON October 16th, the Rev. Clarence Lathbury, who has been preaching for more than a year to the Society at Fall River, was installed as Pastor of the Church by the Rev. John Worcester. The senior of the Old Church pastors at Fall River, being called upon to do so, spoke on the occasion.
     THE one hundred and twenty-fifth semiannual meeting of the Massachusetts Association was held at Newtonville on October 13th. The General Pastor reported that he had authorized Mr. Thaddeus W. Harris as a candidate, on May 7th, and renewed the authorization of Messrs. Benjamin Worcester, Lewis F. Rite, F. M. Billings, and J. W. Schafer. The Manual of the Association has been discontinued and a Calendar of Bible Readings, prepared by the General Pastor, takes its place.
     Maine.- THE fifty-seventh annual meeting of the Maine Association. One-third of the delegates were women.
     Minnesota.- THE annual meeting of the Minnesota Association was held at Minneapolis on October 7th.
     Illinois.- THE fifty-third meeting of the Illinois Association was held at Chicago on October 7th. The Rev. L. P. Mercer read a paper in which he emphasized the doctrine that the New Church is established with a "remnant" of the Old Church, and disparaged the indications of the acceptance of the Doctrines of the New Church in the sects of the Old Church.
     Iowa.- THE fourth annual meeting of the General Society of the New Church in Iowa was held Sept. 17th and 18th, near Norway.
     Kansas.- THE Rev. O. Reiche has done missionary work at El Dorado and Womega in the past summer.
     California- THE third annual meeting of the Pacific Coast New Church Association was held at San Francisco, September 3d to 5th. Ten of the twelve Societies composing the Association were represented, and six ministers were present. The Rev. R. de Charms, who is temporarily ministering to the Oakland Society, was invited to take part in the deliberations. The report of the Ontario Society showed that but few New Church families are living there, and no services have been held during the year. The Secretary in his report suggested that the Convention be requested to authorize the President of the Association to ordain candidates for the ministry during his term of office. The question of the relation of the Association to the Convention in regard to ordination, after being discussed, was laid on the table. Several addresses were made on a variety of subjects. A resolution was passed to the effect that arrangements be made for missionary work during the year. The Convention has sent funds for sustaining the work of the Association. Services were held on Sunday, both morning and evening. The Fair Oaks Society, which was invited to unite itself with the Association, has refused. It was found impracticable to institute a uniform service for all the Societies in the Association, and the project was therefore abandoned. The First New Jerusalem Society of San Francisco reported an attendance of about eighty at morning services and sixty or one hundred at evening services. The Rev. R. de Charms has been ministering to the Oakland First Society since last July, discoursing on subjects from the Writings every Sunday evening. The Rev. G. W. Savory has been doing missionary work in Los Angeles. He has formed reading circles, and has been cordially received at home by nearly every minister in the city, to whom he gives rending matter and with whom he talks of the Doctrines. He also has missions at Pasadena and Santa Monica. The Ballston Society has a membership of eighteen.
     Washington, D. C.- THE colored people interested in the Doctrines of the New Church have organized as the "First Colored Church of the New Jerusalem."
     Oregon.- THE Rev. O. L. Barler has made a prolonged missionary trip through Colorado, Wisconsin, Iowa, and Illinois.

     ABROAD.

     Canada.- THE twenty-second meeting of the Canada Association was held in Berlin, Ont., June 23d to 25th. The attendance was much smaller than usual. The Committee on the Revision of the Constitution was authorized to continue. The Berlin Society has 134 members, and the Wellesley 32. At Berlin the Sunday-school has been resumed, and on Thursday evenings an educational class is held to prepare the teachers of the Sunday-school for their work. The Montreal Society has 9 members, its doctrinal classes have an attendance varying from 5 to 12. The Association tendered thanks to the Convention for the promised sum of $100 for missionary purposes. Mr. T. M. Martin, now missionary of the Association, gave an address on the evening of the 23d. Mr. Martin's insistence to receive ordination was the cause of the separation of the Canada Association into two bodies, the one keeping the original name, and the other assuming the name of the General Church of Canada. The two bodies have now united on a compromise, the one furnishing the name and the other the Constitution of the body. On Sunday the Holy Supper was administered to 55 communicants by the Rev. Messrs. F. W. Tuerk. E Gould and G. L. Albutt.
     Great Britain.- THE Rev. G. H. Lock recently resigned from the Hull Society and together with his friends holds services elsewhere. He is known in Hull as a healer by means of herbs and mesmerism, and calls himself a magnetic and eclectic healer.
     THE Rev. A. E. Beilby, of Nottingham, has entered upon a six months' engagement with the Blackpool Society, which will commence November 6th.
     THE Southport Society advertises for an organist and choir-master, a soprano, and a tenor singer, all to receive salaries.
     THE Rev. W. A. Presland accepted the invitation of the Camberwell Society to minister to it for six months, beginning on October 23d.
     THE annual meeting of the Scottish Association was held at Glasgow on October 6th. This Association is mainly occupied with missionary work. Morning Light reports the President's speech, which gave a sketch of the history of the Association, which was begun in the year 1874.
     India.-MR. John H. Kelly, of Canaan, has been engaged as colporteur of the New Church in India, and sailed for that country on the 7th of October. The Board of Rome and Foreign Missions of the Convention has granted him $225 to defray expenses to Bombay.
     Switzerland.- The seventeenth annual meeting of the Swiss Union of the New Church was held on September 11th in Zurich. During the past year the minister baptized 16 persons, of whom 8 were adults; two of these, an adult and a child, in Austria- Hungary. The number of communicants is 126: 83 in Switzerland, 2 in Hanover-Miinden, 22 in Vienna, and 19 in Buda-Pesth. During the past nine months 218,799 franca worth of books were sold.
     Germany.- THE second general meeting of the German Swedenborg Union was held on September 20th at Leonborg. Thirteen persons were present. The third volume of Arcana Coelestia, which was out of print, is in press. A proposition was made that German periodicals be placed in the larger cafes.
WANTED 1892

WANTED              1892

     A working housekeeper, and an assistant for chamberwork and waiting. For particulars address Mrs. Eugene J. E. Schreck, 868 North 19th Street, Philadelphia, Pa.

181


By Ephrata is signified the Word as to its natural sense 1892

By Ephrata is signified the Word as to its natural sense              1892



Vol. XII, No 12. PHILADELPHIA, DECEMBER, 1892=123. Whole No. 146.


     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 wished to be born Who is the Word.- A. E. 700.
Title Unspecified 1892

Title Unspecified              1892

     A CORRESPONDENT finds difficulty in understanding the editorial in New Church Life for January, 1889, in which it is stated that "in the historical Person of JESUS CHRIST men could see even with their natural eyes, hear with their natural ears, touch with their natural hands the LORD GOD the Creator, Who had thus come into the world to be the Redeemer and Saviour. This assumption of the Human constituted His First Coming for the redemption and salvation of the world."
     The difficulty is that the expression appears to the correspondent materialistic, as if the material which was created were made to be God. He writes: "I should like to know your position on the subject, or if you meant that the visible body was really Divine? I had gleaned from the Writings that the nature of the LORD with which man could come in contact was of the earth earthy, and not Divine, and that even after the resurrection when the disciples beheld Him they did not behold the Divine, but merely a body accommodated to the spiritual vision, with something of the natural world, the limbus, still adhering to Him, but which was entirely discarded at the ascension."
     The LORD saith:
     "He that seeth Me, seeth the Father."
     "If ye have known Me, ye have also known the Father, and henceforth ye have known Him and seen Him. Philip saith to him, LORD, show us the Father and it sufficeth us. Jesus saith to him, Have I been so long time with you, and hast thou not known Me, Philip? He that seeth Me, seeth the Father; how then sayest thou, Show us the Father? Believest thou not that I am in the Father and the Father in Me? The words which I speak to you, I speak not from Myself, the Father who abideth in Me, He doeth the works. Believe Me, that I am in the Father, and the Father in Me" (John xiv, 7-11).
     "Every man has from his father his Ewe of life, which is called his Soul, the Existere of life thence is what is called the Body, thence the body is the likeness of his soul, for the soul through it acts his life from good pleasure [ex nutu]. Hence it is that men are born into the likeness of their fathers, and that families are known one from another. Thence it appears what kind of a Body or what kind of a Human the LORD had, namely, like the Divine Itself, which was the Esse of His Life' or the Soul from the Father; wherefore He said, `He that seeth Me, seeth the Father' (John xiv, 9.") (A. C. 10,823).
     "That in the LORD GOD THE SAVIOUR were and are the three Essentials, namely, the Soul, the Body and the Operation, every one acknowledges. That His Soul was from JEHOVAH the Father cannot be denied except by Antichrist, for in the Word of each Testament He is called the Son of JEHOVAH, the Son of God, Most High the Only Begotten. The Divine of the Father is therefore, like the soul in man, His first Essential. That the Son whom Mary brought forth is the Body of His Divine Soul follows thence, for nothing else but the body conceived and derived from the soul is prepared in the womb of the mother; this therefore is the second Essential. That Operations make the third Essential is because they proceed out of the soul and body at the same time, and the things which proceed are of the same essence as those which produce.
     "That the three Essentials, which are the Father, the Son, and the Holy Spirit, are one in the LORD, like the soul, the body, and the operation in man, appears manifestly from the words of the LORD that the Father and He are one, and that the Father is in Him and He in the Father; likewise that He and the Holy Spirit [are one], since the Holy Spirit is the Divine proceeding out of the LORD from the Father" (T. C. R. 167).
     The ultimate Human with which the LORD clothed Himself and which He took on in the world was His Body, notwithstanding that it consisted of matter "of the earth earthy." It was His Body as much as the body of any man is his. By this Body, conceived from the Divine Itself but born of a human mother, men could come into immediate contact with the LORD, hear Him, see Him, touch Him, as much as a man comes into immediate contact with another man. The body of any man is not the man himself, and yet "the whole man from head to heel, interiorly and exteriorly, is nothing but his truth or falsity, or his good or evil, and the body is their external form" (A. C. 10,264).
     Apply this to the LORD. For He assumed the Human according to order, and was born and lived like another man.
     The visible material body of the LORD was not in itself Divine. The visible body of a man is not in itself human. "The body only serves man for living on earth . . . and never lives or thinks" (A. C. 447). "The body is the material everywhere annexed to the spirit, adapted to the world in which it then is" (A. C. 4675). But, as "with those who are in celestial and spiritual love, good from the LORD inflows through the soul into the body, and thus the body becomes 'light'" [Matthew vi, 22, 23] (A. C. 2973), so the Divine Itself operating from within caused all things of the Body of the LORD to be in most perfect correspondence with the Divine-a condition of things which was true of the LORD alone (A. C. 1414). Hence the Divine virtue which went forth out of His Body to heal all those who touched it, or who even touched the hem of the garment that invested His Body. Hence the Power by which He drove the money-changers out of the temple. Hence the Power in the words that issued from His lips to restore life to the dead.
     "The Human Itself. . . consists of the Rational, which is the same with the Internal Man, and of the Natural, which is the same with the External man, and also of the Body, which serves the Natural as a means or outmost organ of living in the world, and by the natural serves the Rational, and further by the rational serves the Divine" (A. C. 3737).

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     The Human is therefore the Mediator and Intercessor between man and the Divine Itself.
     The three Essentials of Soul, Body, and Operation "were and are" in the LORD.
     The LORD arose with the whole Body, leaving nothing in the sepulchre. When Peter entered the sepulchre "he saw the linen lying, and the napkin, which was upon His head, not placed with the linen, but rolled up by itself in a place" (John xx, 6, 7).
     And when the LORD appeared later to the eleven He said to them, "Behold My hands and My feet, because I Myself am; handle Me and see, for a spirit hath not flesh and bones as ye see Me have" (Luke xxiv, 39).
     It is undoubtedly true, that when he made His Human Divine, He made it JEHOVAH. "I went forth from the Father, and came into the world, again I leave the world, and go unto the Father" (John xvi, 28). But there is a difference in man's relation to Him, a difference which has been accentuated by the Second Coming of the LORD, and which is frequently treated of in the Doctrines, notably in the "Corollary" to the chapter on "The LORD the Redeemer" (T. C. R. 109), which ought to be carefully studied in this connection. These words only shall be transcribed here:
     "The LORD, before His Advent into the World, was indeed present with the men of the Church, but mediately by angels who represented Him, but after His Advent He is present with the men of the Church immediately, for in the world He also put on the DIVINE NATURAL, in which He is present with men. The Glorification of the LORD is the glorification of His Human which He assumed in the world, and the Human of the LORD glorified is the DIVINE NATURAL."
     At the end of the query with which this article has been introduced, our correspondent touches upon a subject which has been discussed at great length from time to time in the New Church. There is no opportunity at the present writing to enter into any further explanation of this matter. The following from The Doctrine of the New Jerusalem concerning the LORD gives the teaching:
     "The LORD, by the Passion of the cross fully glorified His human-that is, united It to His Divine, and thus made His Human Divine. It follows that He is JEHOVAH and GOD as to both [the Divine and the Human].
     "Since the Human of the LORD was glorified-that is, made Divine-therefore after death He rose again on the third day with His whole body: which does not come to pass with any man, for man rises again as to the spirit, but not as to the body. In order that man might know, I and no one doubt, that the LORD rose again with the whole body, He not only said this through the angels who were in the sepulchre, but He also showed Himself in His Human body before the disciples, saying to them, when they thought that they saw a spirit, 'See My hands and My feet, that I Myself am, handle me and see, for a spirit hath not flesh and bones, as ye see Me have. And when He had said this, He showed them His hands and feet' (Luke xxiv, 39, 40; John xx, 20). And further, `Jesus said to Thomas, Reach thy finger' hither, and see My hands; and reach thy hand, and let it into My side, and be not faithless, but believing: then Thomas said, `My LORD and My GOD' (John xx, 27, 28). In order that the LORD might further confirm that He was not a spirit, but man, He said to the disciples, 'Have ye not something to eat here? They gave him a piece of broiled fish, and some honey-comb; taking which, He ate before them' (Luke xxiv, 41-43). Since His Body was now not material, but Divine substantial, therefore 'He came to the disciples when the doors were closed' (John xx, 19, 26), and after he was seen, 'He became invisible' (Luke xxiv, 31). Such, now, the LORD was taken up, and sat on the right hand of God; for it is said in Luke, `It came to pass, when Jesus blessed His disciples, He went apart from them, and was taken up into Heaven' (Ch. xxiv, 51), and in Mark, 'After He spoke to them, He was taken up into Heaven, and sat on the right hand of God' (Ch. xvi, 19); to sit on the right hand of God signifies Divine Omnipotence" (L. 34, 35).
Ephrata 1892

Ephrata              1892

     Ephrata, where the Lord would be found, is Bethlehem, where the Lord was born.- A. C. 9594.
LORD'S BIRTH IN BETHLEHEM 1892

LORD'S BIRTH IN BETHLEHEM       Rev. EUGENE J. E. SCHRECK       1892

     A CHRISTMAS SERMON

     THE LORD was born in Bethlehem, let us adore Him.

     PRAYER.

     O LORD JESUS CHRIST! Who in Thy Divine Love art in the flaming Sun of Heaven, Whose Divine Good and Truth, as they are in themselves, are high above the consciousness of even the highest angels, we thank Thee that for our salvation Thou didst descend from Thine Infinite Esse, and wast born in Bethlehem Ephrata. We give Thee thanks that Thou hast glorified Thy
Human, in which Thou returnedst into the Divine in Which Thou wast from eternity. We glorify Thee that for our salvation Thou hast again descended into the world, in the Internal Sense of Thy Holy Word, where alone we hear of Thee and find Thee. Help us, O LORD! to enter into the truths of the Spiritual Sense, and to worship Thee from the Divine Truths in their ultimates, such as Thou hast given us in the Church.- AMEN.


     SERMON.

     Behold, we heard of Him in Ephrata, we found Him in the fields of the forest, we will enter into His habitations, we will bow down ourselves to the footstool of His feet.- Psalm cxxxii, 6, 7.

     THE LORD was born in Bethlehem because He was born King, and with Him, from nativity, truth was conjoined with good. Every infant is born natural; and the natural, being nearest to the external senses and the world, is first opened. In the case of all men, the natural is ignorant of truth and lusts after evil, but only in the case of the LORD did it crave good and desire truth. For the ruling affection of man, which determines his attitude toward truth and good is from the father, because it is from his soul, and the soul is from the father, the body from the mother. In the case of THE LORD, the affection or soul from the Father was the Divine Itself, Which is the Divine Good of the Divine Love,
     The human assumed from the mother, constituting the body of the LORD, was full of hereditary evil. It was assumed for that very reason, for He could thus permit the diabolical crew to assault Him. He admitted temptations from them into His human; but the Divine Soul animated the body, and the Divine Power met every assault, and was always victorious.
     Not that the Divine inflowing from within was present in the natural in all its infinite majesty and power.

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Had this been the case, the devils could not have approached even from afar, and the Divine Purpose of the Incarnation would not have been effected. The Divine clothed Itself in the Divine Truth proceeding from It, until It was adequated to the natural and material envelope that was taken from the mother. But in the lowest-in the ultimate-in the natural man-It was still present as the Animating Soul of Good in Truth, present in the natural form in the appetite for good and the desire for truth, which, eventually, through the process of the glorification, was to become Truth Itself; and Good Itself Truth was conjoined with good in the form of a natural craving and desire, even at birth, and for this reason He was born in Bethlehem, for by Bethlehem is signified truth conjoined with good in the natural man, or the spiritual celestial.
     It was owing to this that even in infantile and childish states, when evil spirits and devils would inflow into the cupidities inherited from the mother, He would have a perception from the Divine that dwelt within Him, and by the Divine Power which was His own, would, absolutely of and by Himself, fight with the evil crew and overcome them.
     "Who is this that cometh out of Edom, besprinkled as to His garments out of Botsrah. He that is honorable in His apparel, walking in the multitude of His Strength? I that speak in justice, great to save. Wherefore art Thou red as to Thy garment, and Thy garment as of one treading in the wine-press? The wine-press have I trodden alone, and of the people not a man with Me; therefore I trod them in Mine anger, and I stamped them in My fury, thence was scattered their victory upon My garments; for the day of vengeance is in My heart, and the year of My redeemed hath come. Salvation performed for Me Mine Arm; I made to descend onto the earth their victory. He said, Behold My people are they, sons, therefore He became for them a Saviour, because of His Love and because of His Clemency, He redeemed them" (Isaiah Lxiii, 1-9).
     These combats could not have taken place otherwise than by the assumption of a human, which, on account of the hereditary evil, could be opened to assault from the hells, from the evil spirits and genii there; nor could the victories have been won, had not THE LORD been born in Bethlehem, that is to say, had not truth been conjoined to good in His natural man; in other words, had He not been born a spiritual-celestial man,-so-called, because spiritual relates to truth and celestial to good.
     All men are born natural, with the faculty or power that by regeneration from THE LORD they can become either celestial or spiritual. But THE LORD, being born a spiritual celestial man, could make His human Divine, and this according to order, from the lowest degree to the highest. In no other way could He have disposed into order all things which were in the heavens and in the hells. For the spiritual celestial is the intermediate between the natural or external man, and the rational or internal, bringing down internals to the external, and raising externals to the internal.
     In Bethlehem also was born Benjamin, who represented that very same spiritual celestial as which the LORD was born. In Bethlehem king David was born who represented THE LORD in His combats as the spiritual celestial man against the hells.
     But, although THE LORD was born a spiritual celestial man, with a longing for good and a desire for truth, yet these were not, originally, Divine in themselves, and hence like the rest of the human, they also underwent a change of state, indicated by the change of the name of Bethlehem from Ephrata, which was its original name.
     In the LORD, as in every man, the Internal was formed like the heavens. The heavens are three in number. The third or inmost, the second or middle, and the first or ultimate. The third or inmost is called the celestial heaven, because there love to the LORD reigns. The second or middle heaven is called spiritual, because there prevails charity toward the neighbor; and the first or ultimate heaven is both Celestial and spiritual, but natural, and here the angels are in mutual love.
     The Inmost Heaven is internal and external, the Middle Heaven is internal and external, and the Ultimate Heaven is internal and external. The Internal of the Spiritual Heaven is represented by Joseph, and its external by Israel. Joseph partakes of the rational and Israel of the natural. The intermediate between the two is Benjamin, who thus represents the spiritual celestial, called spiritual from the spiritual man, who regarded in himself is the rational. Benjamin was therefore not born until after Jacob had become Israel, and had returned to Bethel, where he stood the statue of stone, offered upon it a libation, and poured upon it oil, representing the process of progression from the truth which is in the ultimate, to interior truth and good, and finally to the good of love, which was THE LORD'S process of progression, for making His Human Divine.
     Every step in the glorification of THE LORD involved a temptation-combat. So in the continued progression of the Divine toward the interiors, or to the rational, in the coming into existence of the spirituals which are of truth, and the celestials which are of good, the affection of interior truths underwent temptations: "and they journeyed from Bethel, and there was still a tract of land to come to Ephrata, and Rachel bare, and suffered hard things in her bearing."
     And what are these hard things, these temptations? The interior goods and truths fought with the evils and falses which burst forth from the hereditary from the mother, or with the spirits and genii that were in them-a conflict, of the intensity of which our own temptations cannot give us even an approximate idea.
     In these temptations the natural assisted, by receiving into its bosom the interiors that had thus come into existence, and after the temptations THE LORD perceived from this natural that the spiritual truth had come into existence: "and it came to pass, in her suffering hard things in her hearing, and the midwife said to her, Fear not, because this one also is to thee a son."
     By this temptation evils and falses were rejected and removed, and goods and truths were confirmed. But temptations entail pain and sorrow, for the old state has endeared itself by serving for the introduction of more interior things, and its removal means the renunciation of former, delights. In the last of the temptation, therefore when the existence of the new spiritual truth is perceived, it appears to the old state as something grievous, as something that brings affliction with it: "and it came to pass, in the going out of her soul, that she was about to die, and she called his name, Benoni, [son of my affliction]."
     He that shrinks from surrendering his delights, and will not die the death of the natural can never rise to a higher and better state. THE LORD in His Human did surrender His delights, He poured out His soul unto death, and this from pure love of others: "I lay down My soul for My sheep. I lay down My soul from Myself have authority to lay it down, and I have authority to receive it. This precept I have accepted from My Father."

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Even the affection of interior truth, because it is tainted with the hereditary from the collateral good from which it springs-from Laban the Aramean-must die, in order that spiritual truth may came into existence. For, what seems in the obscure and waning light of the former affection of interior truth to be the product of its affliction-"Benoni,"-is in reality, and when considered in the light from the Divine, a power for good "and his father called him Benjamin,"-the spiritual celestial, or spiritual truth from celestial good in power. And in the case of THE LORD, of Whose Human He Himself said at the time of the last and greatest temptation, the passion of the cross: "From now ye shall see the Son of Man sitting at the right hand of power, and coming in the clouds of, Heaven" (Matthew xxvi, 64), it meant the acquisition by Himself in His Human of the Omnipotence of Divine Truth from Divine Good, by which He has become our Intercessor, our Intermediator, sustaining us in our temptation-combats, bringing down to us goods and truths from the interior, and holding us in them, when the evils and falses that burst forth from the hereditary, and that are present from the actual, attack us and threaten to overwhelm us. Thus He, the Divine Benjamin, the Intermediator between the internal and the external, by His birth at Bethlehem, has become our Redeemer, liberating us from the impending and threatening damnation, and now in His Human is ever present as our Regenerator, and Saviour.
     Our Redeemer, Regenerator, and Saviour! This He became by the wonderful processes of the glorification of His Human.
     The former, finite, merely human affection of interior truth, which He had from birth, came to an end: "and Rachel died, and was buried in the way to Ephrata," and in its place the new spiritual celestial arose: "this is Bethlehem," where the holy of spiritual truth will arise: "and Jacob stood a statue upon her sepulchre" and the state of the holy will endure perpetually: "this is the statue of Rachel's sepulchre even unto this day."
      In the glorification of the LORD'S Human we must not lose sight of the truth that He is the Word. JEHOVAH GOD is Love Itself and Wisdom Itself, or He is Good Itself and Truth Itself, and He, as to the Divine Truth which is the Word, and which was God with God, descended and assumed the Human.
     While we are led to think of THE LORD as The Divine Man, by His birth in the manger at Bethlehem of Judea, we must remember that this Divine Man is in the Word and is the Word.
     The New Church at large does not know where to look for THE LORD. The consequence is that in common with the men of the Old Church the men of the New Church seek Him still in the earthly Bethlehem, in the land of Judea. With holy veneration they make pilgrimages to that land, and stand in awe in the places where He once walked and stood and preached. But the signification of the place called Bethlehem has passed away. As Rachel died in giving birth to Benjamin, so the land which gave birth to THE LORD has ceased to be representative of Him. When the LORD came into the world He shattered the images which all were representative and when He returned into His Divine, in Which He was from eternity, the representative character of Bethlehem had departed forever. The land is no longer sacred. It is no longer "the holy land." The country has even passed out of the hands of Jews and Christians, its original cities have been laid waste, and the polygamous Mahommetan now possesses the country.
     To the idolatrous veneration of a ruined land the words of THE LORD apply when He says: "Why seek ye the living among the dead? He is not here, He is risen!" Risen, indeed, out of a merely sensual and corporeal conception of Him into a view of Him with the sight of the understanding, as the Divine Truth in Which is The Infinite Divine Good.
     THE LORD has descended again in the Divine Truth, which is THE WORD, and which is God from God, and we may join in the exultant words of our text: "Lo! we heard of Him in Ephrata, we found Him in the fields of the forest, we will enter into His habitacles, we will bow down ourselves to the foot-stool of His feet." For thus are we instructed by Him in the Book entitled The Apocalypse Explained, n. 684, and may the words be written in silver letters upon the tablets of our memory and with characters of living flame upon our heart:

     "In Ephrata and in the fields of the forest signifies in the Spiritual Sense of the Word, and also in the Natural, for Ephrata and Bethlehem signify the spiritual natural, and the fields of the forest, the natural, both of the Word, for there The Lord is found."

     Not in the Bethlehem of Palestine, but in the Bethlehem of His Word shall we seek and find Him, and worship Him with the gold of celestial good, the frankincense of spiritual good, and the myrrh of natural good.
     And what is the meaning to us that Bethlehem signifies the intermediate between the internal or rational and the external or natural? What but this that THE LORD, in effecting His Second Coming, has revealed the spiritual sense of the Word as it is in Heaven, in a natural form accommodated to our reception (provided that we also are touched with the craving for good and the desire for truth, which THE LORD will give us), so that seeing THE LORD as He appears in Heaven in the spiritual celestial truths of His Word, we may thus he drawn by this His Divine Intermediation close to Himself, be consociated with the Heavens, and conjoined with Him more intimately than was ever possible before since the world began.
     This was the Divine End and Purpose, this the object of His burning Love for men-that they might be conjoined with Him, THE GOD visible to the eyes of the understanding, in whom dwells the Invisible and Unpenetrable Infinite and Eternal Love and Wisdom.
     And the intensity of THE LORD'S Love in His Divine Human to effect this conjunction by revealing Himself in the Spiritual Sense and in the Natural Sense of His Word, by descending as the Divine Truth, is contained in the words preceding our text, that He would not rest before He saw His Church established. For His irrevocable asseveration before THE LORD ("Who sware to JEHOVAH, vowed to the Strong One of Jacob") was that He would not enter and know those things which are of the Church and which are of her doctrine ("if I give sleep to Mine eyes, to Mine eyelids slumber") before He should have known the Advent of the LORD, and the arcana of the union of His Human with the Divine ("until I shall have found a place for JEHOVAH, habitacles for the Strong One of Jacob").
     And where is the source of knowledge concerning His Advent, and concerning the arcana of the union of His Human with The Divine, but in the Word as now revealed?
     "Behold, we heard of Him in Ephrata, we found Him in the fields of the forest. We will enter into His habitacles, we will bow down ourselves to the foot-stool of His feet."

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     Away, then, with everything that would keep and hinder us from going to our LORD and GOD! In Bethlehem Ephrata, in the Spiritual Sense of the Word, given to us in the New Gospel as written by THE LORD through His chosen servant-and in the Natural Sense of the Word, given to us in the Old and New Testaments as written by THE LORD through the Prophets and Apostles-we will seek and find THE LORD in His DIVINE HUMAN. And may the memorial day of His birth into the world he kept sacred by us as a memorial of His Second Corning also, for THE LORD'S Descent as The Divine Truth is One. And may we bless His Holy NAME thus revealed to us that He in His Divine Mercy has come down so that we may worship Him, the One GOD and LORD, our Infinitely loving FATHER, Who has not left us orphans, but Who has come to us.
     "Arise, O LORD! into Thy Best, Thou and the Ark of Thy Strength; may Thy priests be clothed with justice and may Thy saints shout for joy!" AMEN.

     PRAYER.

     O LORD, Our Heavenly FATHER, we give Thee thanks that Thou has led us by the star of the heavenly knowledges revealed to us, to find Thee in Thy Holy Word. We thank Thee that we have been permitted to enter into the truths of Its Spiritual Sense, the truths of Heaven, and also into the truths of Its Natural Sense, the truths of the Church. Help us truly to worship Thee from love, and thus to enter the Kingdom which Thou hast established at Thy Glorious Coming, 0 LORD, our High Priest and our King! AMEN.
We heard of "Him," and we found "Him" 1892

We heard of "Him," and we found "Him"              1892

     We heard of "Him," and we found "Him" is expressed [in Ps. cxxxii, 6] at the end by the letter H [heth], taken from the name of Jehovah.- A. E. 4594.
CONJUNCTION OF TRUTH FROM THE DIVINE WITH THE TRUTHS OF THE CHURCH 1892

CONJUNCTION OF TRUTH FROM THE DIVINE WITH THE TRUTHS OF THE CHURCH              1892

     (GENESIS XLII, 1-22.)

     IN the former chapter, at the end, the influx and the conjunction of the celestial of the spiritual with scientifics in the natural are treated of; now the influx and the conjunction of the celestial of the spiritual with the truths which are of the Church therein are treated of.
     First, the endeavor to appropriate these truths by the scientifics of the Church, without a medium, is treated of; but this was in vain, wherefore they were remitted and some good of natural truth given gratis. In this chapter and in the following in the Supreme Internal Sense the Glorification of the LORD'S Natural is treated of, and in the representative sense the Re- generation of the natural with man by the LORD; here as to the truths which are of the Church therein.
     (1.) The things which were of faith, or the natural as to the truth which was of the Church, or, in the Supreme Sense, the LORD'S Natural as to truth, had the mind of procuring for itself truths by the scientifics which were of the Church, and it had a perception concerning truths in general which are of faith, as to why they hesitated.
     (2.) Truths can be acquired by means of scientifics, and appropriated by means of them, and spiritual life thereby procured.
     (3.) Wherefore there was an endeavor and an act on the part of such truths as corresponded, of acquiring and appropriating to themselves truths by scientifics.
     (4.) But the spiritual of the celestial, which was the medium, they had not; for without the celestial of the spiritual it would perish.
     The internal cannot have communication with the external, and vise versa, unless there be a medium, consequently neither can truth from the Divine have communication with truths in general in the natural without the medium called the spiritual of the celestial; a medium, in order that it may be a medium, ought to partake of both the internal and the external. There must be a medium because the internal and the external are most distinct from each other; so distinct that they can be separated, as the external ultimate of man, which is the body, is separated, when he dies, from his internal, which is his spirit. The external dies when the medium is broken, and the external lives when the medium intervenes; and according to the quantity and quality of the intervention of the medium so is the quantity and quality of life in the external. The medium also with externals alone without internals perishes, for it exists from the internal, whence also it subsists from it; for it exists by the intuition of the internal into the external from the affection and end of associating the external with itself; thus whatever is a medium is conjoined with the internal and from the internal with the external. Hence it is evident that whatever is a medium with the external alone without the internal perishes.
     (5.) The LORD in His Natural wished that spiritual truths might equally he acquired by means of scientifics like the rest, because there was desolation as to those things which are of the Church in the natural.
     (6.) The celestial of the spiritual, or truth from the Divine, reigned in the natural wherein are scientifics, from which celestial of the spiritual was all appropriation of the truths which were of the Church; to this the general truths of the Church came without mediation, but in humiliation of adoration. By humiliation here is not meant humiliation from acknowledgment, and therefore internal humiliation, but external humiliation. Humuliation not internal but external is meant because there was not yet correspondence, and by correspondence there is conjunction. When the natural is in this state it can indeed humiliate itself, and also to the greatest degree, but only from what is assumed by use; it is a gesture without genuine affection producing it, thus it is something corporeal without its soul. Such humiliation is here meant.
     (7.) The celestial of the spiritual perceived and acknowledged the general truths of the Church, but there was no conjunction because they were without a medium, whence there was no correspondence; but the celestial of the spiritual explored those truths, as to whether they were of the Church for appropriating the truth of good.
     When internal truths are looked at by external truths without conjunction by a medium, then the former appear to the latter altogether strange, yea, sometimes opposite, when yet the opposition is not in the internal truths, but with the external truths; for the latter, without conjunction by a medium cannot regard the former otherwise than from the light of the world separated from the light of heaven, consequently as strange to themselves; for then the internal appears to the external with no affection, and when there is no correspondence it appears to speak harsh things; for correspondence is the appearance of the internal in the external, and its representation therein, wherefore where there is no correspondence there is no appearance of the internal in the external, consequently in the latter there is no representative of the former, whence there is what is harsh.

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     (8.) Those truths of the Church appeared to the celestial of the spiritual from its own light; but truth from the Divine did not appear to the general truths of the Church in the natural light not yet illuminated by celestial light.
     (9.) The celestial of the spiritual foresaw what would happen concerning the general truths of the Church in the natural, whence it perceived that they were only for the sake of gain, and that nothing was better for them than to know that they were not truths. For the truths of the Church which were to be appropriated to the natural could not be so appropriated except by the influx of the celestial of the spiritual by a medium, which was wanting; truth so held is not for the sake of truth and life, but for the sake of gain. Those who are in such truths cannot think otherwise in themselves than that the truths of the Church are not truths. If the affection of gain have dominion, it cannot be otherwise than that nothing is better than that truths should not be truths, but still nothing is better than that truths be believed to be truths by others.
     (10.) But those general truths of the Church are truths in themselves; for with those who procured to themselves the truths of the Church for the sake of gain truths are not truths indeed with them, but still they may be truths in themselves in the abstract, and these are to be appropriated to the natural by good. Truth is never otherwise appropriated to man than by good; but when there is the appropriation by good, then truth becomes good, for then it acts one with it, for they make together, as it were, one body, whose soul is good; the truths in that good are, as it were, the spiritual fibres which form the body.
     (11.) Those truths are from one origin and thus are truths in themselves, and are therefore not in themselves for the sake of gain.
     (12.) But to those who are in general truths for the sake of gain it is no concern whether they be truths.
     (13.) All things of faith were thus conjoined together by good from one origin in the LORD'S Kingdom and Church, and there was also conjunction with spiritual good by the spiritual of the celestial, which is a medium between the natural or between those things which are of the natural and the celestial of the spiritual, although the Divine spiritual from which it was did not appear.
     (14.) The celestial of the spiritual perceived concerning that conjunction that the truth was as it had thought, that there were those in the truths of the Church for the sake of gain only.
     (16.) But it was to be seen whether that were so; for it is certain that the truths of the Church without conjunction by good with the interior man have nothing else for an end than gain with whomsoever they are; conjoined by good with the interior man they have for an end the good and truth itself of the Church, the Kingdom of the LORD and the LORD Himself, and when they have these things for an end then a sufficient gain falls to them. It cannot be otherwise than that truths with the men of the Church should be of such a kind, unless they be conjoined to spiritual good.
     (16.) If only there be some conjunction with that good, although in the rest there still be separation, then such a conjunction as that described above in verses 11-13 will exist, otherwise it is certain that they are in the truths of the Church for the sake of gain.
     (17.) The celestial of the spiritual separated to the fill those truths that were not conjoined from itself.
     (18.) The celestial of the spiritual perceived concerning those truths separated from itself, when it was fulfilled, that so it would be if they had life from the Divine, (19.) if they were truths in themselves, that faith in the will would be separated before the medium was brought present. In the meantime the truths of the Church would have liberty to consult for themselves in the habitations where are the specific truths of each, thus in the natural mind, where was now a desolation of truth (20.) until a medium be present between the celestial of the spiritual and the natural. In such case it would be with those truths as has been declared above in verses 10-13, thus the truths would have life. This is the end of this state.
     (21.) The LORD perceived the cause why the truths of the Church were held for the sake of gain, and were fully separated by the celestial of the spiritual; namely, because they were guilty of having alienated the internal by non-reception of good, whence there was an anxious state of the internal while it was alienated, and continual solicitation without reception.
     The LORD continually inflows to man with good, and in good with truth; but man either receives it or does not receive it; if he receives it, it is well with him, but if he does not receive it it is ill with him; when he does not receive it, if he then feels any anxiety there is hope that he may be reformed, but if he does not feel any anxiety hope vanishes. There is solicitation on the part of good from the Divine to be received, for the good which inflows from the LORD is continually urgent, and, as it were, solicitous, but it is that it may be received with man.
     (22.) There was a degree of perception from faith in doctrine and the understanding lest the external should be disjoined from the internal by non-reception; whence came stings of conscience. Here because the solicitation of good or of the Divine in good, that it may be received, is treated of, mention is made of faith, how it teaches concerning the reception of good, for when man recedes from good and then feels some anxiety thereupon, it is not from any innate dictate, but it is from the faith which he had imbibed from infancy. This on such occasion dictates and causes that anxiety. It is said to be faith in doctrine and understanding to distinguish it from faith in life and will.
Lord was born in Bethlehem 1892

Lord was born in Bethlehem              1892

     The Lord was born in Bethlehem, because He was born King.- A. E. 449.
ADDRESS AT THE LAYING OF THE CORNER- STONE OF THE PITTSBURGH BUILDING 1892

ADDRESS AT THE LAYING OF THE CORNER- STONE OF THE PITTSBURGH BUILDING        BENADE       1892

     "CONFESS unto the LORD, for He is good, for His mercy is to eternity. Let the redeemed of the LORD say, whom He hath redeemed from the hand of the adversary, and gathered them together from the lands; from the rising and from the setting, from the north and from the south. They wandered in the wilderness in the solitude of the way, they found not a city of habitation; hungry and thirsty, their soul fainted in them, and they cried unto the LORD in their anguish. He rescued them out of their straits; and He led them forth into the right way, that they might go to a city of habitation. Let them confess to the LORD His mercy and His wonderful works to the sons of man; for He satisfieth the longing soul, He filleth the hungry soul with good.

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Those who sit in darkness and the shadow of death, bound in misery and iron; because they rebel against the words of God, and spurn the counsel of the Most High, and He humbleth their heart with trouble; they stumble and there is none to help. And they cry unto the LORD when they are in anguish, He saveth them out of their straits. He bringeth them out of darkness and the shadow of death, and teareth their bands asunder. Let them confess to the LORD His mercy and His wonderful works to the sons of man" (Psalm cvii, 1-15).

     THE LORD has redeemed the New Church from the falses of evil which have destroyed the former Church. When ignorant and in want of truth, men are without spiritual nourishment, and thus without spiritual life. Spiritual nourishment and life are in the Word, and they are given to the New Church by the opening of the Word. This is of the mercy of the LORD to Whom alone thanksgiving is due.
     With the knowledge of truth temptation comes, and in temptation there is preservation and salvation by the Divine Power of the Word made flesh, for in this Human the LORD overcame the hells. After this truths and goods are multiplied in the Church. To the LORD, the Redeemer and Saviour, to eternity praises are to be offered, for redemption and salvation are of His infinite goodness and of pure mercy. He brings good out of evil, because He loves to save the sons of man.
     Of such a merciful care and providence we are witnesses this day. A grievous temptation had come upon the Church in Pittsburgh and had reached near unto its destruction. But the LORD in mercy preserved the small remnant, which is here present, and in His pity He has given His strength to this remnant to begin to build again the waste place, and to provide again a habitation for His worship, in which we may enter upon a new state of spiritual instruction and life.
     We are here assembled this day to lay with due solemnity the foundation-stone of a building for this new habitation.
     The supreme of Divine Truth, which is to be adored, is the Divine Human of the LORD; the supreme of the Doctrines of the New Church, now revealed from God out of Heaven is the Doctrine that His Human is Divine. The Word is the Divine Truth, which in its essence is the Infinite Existing from the Infinite Esse, and it is the LORD Himself as to His Human from Whom Divine Truth now proceeds and inflows into Heaven, and by Heaven into human minds, consequently, which rules and governs the Universe, and has ruled and governed the Universe from eternity. This Divine Human is the one Divine object of worship in Heaven and the Church. And to the end that He may be known and worshiped, and bring salvation to men He has revealed Himself in the Word, and at this day out of the Word laid open in the Writings for the New Church.
     The supreme Doctrine of the LORD as to the Divine Human is the Stone which the builders of the former Church rejected, and which is now become the head of the corner in the New Church instituted by the LORD in His Second Coming. Stones in the LORD'S Spiritual Kingdom are Truths, and their supreme is the Divine. Truth concerning the LORD, on which Heaven and the Church have their eternal foundation (A. C. 4687). To provide this foundation, the LORD from eternity, who is JEHOVAH, the Infinite and Eternal, assumed a Human on earth and became a man among men. "The Word became Flesh, and dwelt among us, and we beheld His glory, the glory as of the Only-Begotten from with the Father; full of Grace and Truth"-(John i, 14). The Human thus assumed, the LORD united to the Divine, and the Divine to the Human, that by it He might save the human race. In the Human the Divine is in fullness, power, and glory, and from the Human proceeds all good and truth. This Stone, as representing the Divine Truth in the LORD'S government of the Church, was rejected by those who were of the Church, in the temptation which came upon the Church in this city, by casting into doubt the Doctrine that the Word of the New Revelation is the LORD in His Divine Human now come again. Out of this temptation the LORD has advanced His Church to a new and better state. For the destruction attempted He has given a new upbuilding. Instead of their will His Will has prevailed to provide a blessing for the remnant of faithful and loyal members of this Church, by which they will come into the fuller enjoyment of the good things offered to those who will worship Him in Spirit and in Truth. The building to be erected on this corner-stone is to be devoted to the living and formal worship of the LORD; to the living Worship of Him as a School in which the young are to be instructed and led in the way of eternal life; to the formal worship of Him as a place in which old and young should offer praise and adoration to Him, whom to know and follow is life eternal.
     As the LORD is the all in all of His Church, so is He the First and the Last-the First from whom are all things of Heaven and the Church, and the last on whom they rest and depend forever. From Him was the faithful spirit which held the small remnant of this Church loyal to right and duty in the time of trial, and from Him will come to them the fruition of their higher hopes and the reward of their faithfulness. As He strengtheneth the heart of all who have confidence in Him, so He recompenseth them according to their work. He has given the energy and determination to rear anew I the Structure of an external Church that had been thrown into disorder and brought nigh to dissolution by the prevalence of self-will and the reckless indulgence of a spirit of caprice. May the hopefulness that has carried them to this point go ever with them into the near and the distant future, and open the way for the good which the LORD will bring out of the distress of the past. And may we all be led to realize that the Divine Human Love of the LORD is as infinitely active in the ills and sorrows as in the goods and joys of life. All things work together for good to those who acknowledge and love the LORD, and they make for heavenly use and holy living with those who have faith and confidence in Him. May the experience of to-day add strength and courage to our trust in Him in whom is all the hope of good now in this present time, and in the time to come, and to eternity. His mercy is forever, and He will not fail to open His hand, and to satisfy everything that liveth with good pleasure. Has He not filled the Human, assumed in time, Divinely full of Infinite Love, that He might be our Redeemer and our Saviour? and has He not promised," Behold, I lay in Zion for a foundation a Stone, a Stone of trial, of a corner of price, of a foundation founded, let him that believeth not make haste. Judgment also I will lay to the line and justice to the plummet" (Isaiah xxviii, 16, 17).
     Let this stone be a sign that although men may laugh to scorn, condemn and not understand the heavenly truths which proceed from the Divine Human of the LORD, nevertheless those truths will be taught continually; they are the spirit and the life of Him who is Life itself, and from whom Heaven and the Church exist and subsist.

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     TOUCHING the stone three times the Ordinary said: "In the name of the LORD JESUS CHRIST, Who is JEHOVAH in His Divine Human, the very Corner- Stone and Foundation of His church, we lay this first stone in the foundation of a house to be thereon erected and devoted to the use of the instruction of children and youth in the Divine Truths revealed by the LORD out of the Letter of the Word, which Revelation is immediate and is the Second Advent of the LORD, Who comes to institute His Church anew on the foundation of His Divine Human as the supreme of the Divine Truth which forms the Heaven of angels and His kingdom on the earth. In the house to be built on this corner-stone, the members of the Church in Pittsburgh will also assemble to worship the LORD in the spirit and truth of the Doctrine in which He comes again for Redemption and Salvation. Upon this beginning of an external habitation for a new state of the Church in Pittsburgh we ask the Divine blessing."

     "We give Thee thanks, O Lord our Heavenly FATHER, for the establishment of Thy Church and for all the dispensations of Thy Providence whereby we are called to repentance, obedience, and eternal life. Let Thy Word be known throughout the world and let Thy salvation be to all people; Thou alone art God, and from Thee alone cometh salvation. Let Thy blessing rest upon this our small beginning, and do Thou establish Thy Church within and without us in the performance of the spiritual uses of charity in which is the living worship of Thee Who alone art Love and Charity. Give us wisdom and strength to go forward in Thy Name and grace to rest upon Thee alone in the work we have undertaken. To Thee we give all honor, praise, and glory for this that Thou hast been our Divine Helper until now, and that Thou art our hope in all time and to eternity. Give us trust and confidence in Thee forevermore."
     Then followed the LORD'S Prayer.

     ASCRIPTION.

     "The kingdoms of this world are become our LORD'S and His CHRIST'S, and He shall reign forever and ever.
     "We give Thee thanks, O LORD GOD ALMIGHTY; who art and who wast, and who art to come: Because Thou hast taken to Thee Thy great Power and has reigned."

     "The grace of the LORD JESUS CHRIST be with you all forevermore. AMEN."
Notes and Reviews 1892

Notes and Reviews              1892

     As the time of the Holidays is drawing near the agent of the Academy Book Room wishes to draw the reader's attention to the announcement on page 196 of this issue.



     THE American New Church Tract and Publication Society has in preparation a new series of little ten-cent books, the material for which will be taken from The True Christian Religion.



     THE J. B. Lippincott Company has published a volume of 271 pages, entitled The Human and its Relation to the Divine, by Theodore F. Wright, Ph. D., which presents New Church teachings in a dress borrowed from modern philosophers. The dark shadings of philosophical terms which, according to the Diary, tend to obscure clear thought, are of course not wanting. The book is entertaining, as is everything from Dr. Wright's pen.



     New Church Tidings steadily continues its use of teaching the Gospel about the New Advent of the LORD. The October number treats of genuine charity, and compares it with "charity alone." It shows that no one is ever instructed by truths, but by the affection of truth, the Word, therefore, is not understood without spiritual affection in the understanding. In answer to a correspondent, the editor explains how the Writings are the Word accommodated to the rational of man.



     IT may be remembered that the provisions of the will of the late Mrs. Mary Allen for New Church uses were set aside, the jury having been prejudiced by the representations of counsel that the insanity of Swedenborg was as well established a fact as Napoleon's crossing the Alps. It is believed that unless the case be appealed to a higher court it will remain a test case, the effect of which would be to invalidate future wills of a similar character. The Committee entrusted by Convention with this matter publishes a circular letter in the Messenger appealing for financial aid, "for it is an open and public attack on Swedenborg and New Church people" (and, we should like to add on the Doctrines of the New Church, which makes it still more important), "which will become justified in a measure by the law of the land without manful and vigorous resistance."



     THE state of the New Church in Great Britain is again exposed in New Church Monthly, the November issue of which contains "a narrative" of the meeting of the English Conference at Failsworth. It is evident that the separation of members of the Academy has not left Conference in the blissful condition of peace and harmony which was proclaimed with such unction. Thoughtful men are still left who now more fully feel the responsibility of defending the Truth which had been championed erstwhile by members of the Academy. The two principal doctrines for which the Academy has been fighting, the integrity of the Writings and the state of the Christian world, were at the bottom of serious discussions at Conference. The outgoing President of Conference is reproved of glaring inconsistency in his attitude toward the latter doctrine, by the editor of Monthly, who in this connection again indulges in one of his favorite and fruitful pursuits of arraigning Modern Science at the bar of the Revealed Truth. New Church Monthly makes good its promise of publishing the sermon delivered by Mr. Tilson on the day of the opening of the new building in Brixton, but we look in vain from cover to cover of the paper for the promised illustration of the interior of the building.



     NAMES-almost nothing but names-are the subjects of Part 67 of the Swedenborg Concordance, which gives it a peculiar interest. Several of the names of the LORD are given, prominent among them being the names "JEHOVAH" and
"JESUS." "Jacob" and "James" are here shown to be the same name in the original: namely, "Jacob." The readers of New Church Monthly will be interested in the entry "JEHOVAH Nissi," which is the motto of that Journal. It signifies the war and protection of the LORD against the falsity of those who are in the falsity of interior evil. A very important entry has been omitted under "JEHOVAH," which will, as we learn, be inserted under "the LORD," "Song," and "New Jerusalem," but to which a reference at least may profitably be made here. It is the following: "Where it is said, 'a new song,' confession and glorification of the LORD is signified, for this song is called new, from the cause that in the Churches before the Advent of the LORD, JEHOVAH was celebrated by songs; but after the LORD came into the world, and manifested Himself, the LORD was also celebrated by songs; but now, in the Church which is to be established hereafter, which is understood by the New Jerusalem, the LORD alone will be celebrated, and because the same God was in the Ancient Churches, but was celebrated under the name of JEHOVAH, who is now called the LORD, and because thus the song concerning Him regarded in itself is not new, therefore, it is said, as it were new;' here, therefore, it is called new, because for the New Church which is to be established hereafter by the LORD" (A. E. 867).
Attention is called to this teaching, as the name "JEHOVAH" has been in use in celebration by songs, in at least one of the Associations of the General Convention, and its use defended.

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General Church 1892

General Church              1892

     Address all communications for the department of the General Church of the Advent of the Lord, to the Secretary, the Rev. Leonard G. Jordan, 2536 Continental Ave., Philadelphia, Pa.
GENERAL WORK OF THE CHURCH 1892

GENERAL WORK OF THE CHURCH              1892

     PITTSBURGH.-During the recent visit of the Bishop to Pittsburgh he re-organized the Church there to bring it wore into conformity to the advanced state of the general body. The old order based upon the civil charter was abolished and a new local Church instituted as the successor of the old organization. At the same time a new name was given, one immediately suggestive of the new state now ultimated. The Church is to be known hereafter as "The Church of the Advent" of Pittsburgh. It is expected that the Church will have the constant services of a minister in place of occasional supply by different priests. The pastoral charge will remain with the Bishop, but Minister Homer Synnestvedt will locate in Pittsburgh and have more immediate direction of the Church there, as an assistant on the ground, to the Bishop.
     As a matter of order the civil form should follow rather than lead that of the Church government in all ecclesiastical affairs. The law of the land in this country peculiarly favors this, the true order. So long as a Church does not have for its law what is in contravention of plain precepts of Christian morality based upon the Ten Commandments, the first question before the civil courts in case of appeal to them in ecclesiastical affairs will be, "What is the law of your Church?" and in accordance with this all rights will be determined. Hitherto, as was seen by the Bishop and others, the Pittsburgh Society in particular was in danger of inverting order by making the civil organization and law the primary and that of the Church proper secondary. The same error has been committed in other parts of the Church. But the General Church is to be congratulated upon the fact that within its borders the true principle of government is recognized and now quite fully established in general and in particular. The lesson of the practical application in Chicago and now in Pittsburgh will suffice to encourage all parts of the Church steadily to maintain the supremacy in ecclesiastical matters of the Law that is revealed. We need fear no conflict in this country with the civil law if we proceed in this way.



     ALLENTOWN.- Arrangements have been completed by which Candidate Joseph E. Boyesen will visit this point every Sunday and minister to the Church there. This is done in pursuance of the general policy of the Church to supply as fast and as far as possible all present centres of the Church with regular and frequent ministration.



     SO far from not being able to find places for work, the real demand is for men to fill the places. The Academy is doing well in preparing young men for the uses of the Church, but is crippled itself in the performance of its own uses by the demand made upon it for those already graduated and equipped for pastoral service. In the supply of Pittsburgh, for example, a most useful teacher of the Academy is called from a field of manifest importance, not easily to be occupied by another. The General Church should take cognizance of this state of affairs, and look forward to presenting more of its sons to be trained for the priesthood as, at present, only the Academy can train them. The Old Church provides less and less of positive teaching and men who have convictions. The New Church, so-called, in this country and especially in England tends in the same direction. The need of the world is for a clergy trained to the powerful, rational consideration and presentation of spiritual truths. There will be an increasing demand arising from the deficiency spoken of for all who can be thoroughly equipped for the performance of the duties of the priesthood. From them alone will there go forth the expression of positive, searching, constructive laws of order in human affairs. It is the duty of the Church to anticipate the demand, to assist in creating it, for in this way only can the world be saved, and it is the function of the Church to co-operate with the LORD in saving human souls.
Lord was born in Bethlehem 1892

Lord was born in Bethlehem              1892

     The Lord was born in Bethlehem, . . . because He alone was born a spiritual celestial man.- A. C. 4694.
CALENDAR 1892

CALENDAR              1892

     THE General Church has prepared for the year 1893=123-124, the usual Calendar of Lessons from the Word of the Writings and the Testaments. It may now be had gratis, by every member of the Church, of the Secretary of the Council of the Laity, Mr. Reuben Walker, care of the Academy Book Room, 1821 Wallace Street, Philadelphia. To non-members, five cents.
     Continued use of the Calendar year by year only serves more fully to demonstrate its value. Amid the varying wishes and views of individual members of the Church as to the selections from the Writings and the manner of using them in the family, it would be difficult to devise a course of reading that would meet all cases But the desirability of a certain uniformity of study and thought becomes more evident both from doctrine and experience. The teaching in relation to "choirs" in the heavens, especially, that it is impossible for any to enter their heavenly homes until they have been trained to think and speak and act conjointly with others, suggests that we have in daily reading of the same lessons from the Word the most direct, complete, and effective means of conjoining the members of the Church while in the world, to think and work together. It would be well to have in each society or local Church a sermon or doctrinal class every week, having for the subject of instruction something selected from the lessons of the Calendar for the immediate time preceding or to come. All states of life and degrees of attainment of knowledge can be met, for the lessons equally relate to the internal historical of the Word, the regeneration of man, and the Glorification of the LORD. At the same time an opportunity is presented for the acquisition in the easiest manner possible of some acquaintance with the original of the Letter of the Word and the Writings. But of this more hereafter. At least let the unification of the Church be still further completed during the coming year by a more general use in the family of the systematic reading of the Divine Law of the Word of the LORD.
Lord was born in Bethlehem 1892

Lord was born in Bethlehem              1892

     The Lord was born in Bethlehem because with Him from birth truth was conjoined with good.- A. E. 449.

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WEDDING GARMENT 1892

WEDDING GARMENT              1892

     A TALE.

     (Copyrighted.)

     IX.

     THE UNKNOWN SPEAKS.

     "IT has been said here that it was merely through dreams that man first came to believe in another self or soul and a future life. Let us say that this specious argument is cleverly planned, if you will, and well calculated to entrap the unwary, but it will not stand."
     A rising murmur of disapproving voices here interrupted the speaker, and for some moments he was not allowed to proceed. The interruption would probably have continued as long as the unknown remained on his feet, had he not turned upon the disturbers with a voice of command.
     "Silence! . . . Let me speak. It is my right. When I have done, you may use my words as you will."
     After the pause of a moment, he continued: "This is a specious but fallacious argument, based altogether on blind supposition. The true reason of a belief in a soul rests in the fact that the idea of a God and a future life is inscribed from birth upon the hearts of all mankind. This is the voice of God speaking from within which every one may hear who will. The very first of the prehistoric races of men who lived a simple, child-like, pastoral life, subsisting on the crude products of nature and ignorant of the arts, hearkened to this voice-this dictate through heaven from the LORD flowing into the interiors of their thought. It taught them that there was a God to be worshiped, that man would live forever, that there was good, that there was evil, and that he who would be wise must refuse the evil and choose the good. This voice of God from within was after a time confirmed by the voice from without-by the discourse of Divinely-inspired angels, and finally by a written Word, which, with the art of writing, was given to man. Divine truth has thus existed in the world, in some form, from the most ancient times even till now, and this because through it there is communication of heaven with earth, and by it man is enabled to live in happiness to eternity. I have been instructed that but few are missing from those ancient heavens peopled by the primitive races of the earth; for in the beginning all but a very few gave ear to that internal dictate from above, and when the outward voice of revelation was heard only the perverse refused to hearken. But man was not compel led, was ever left in freedom, and with the lapse of ages corruption crept in and grew. There was the dawn, the noonday, the evening, the night. And after the night another dawn; out of a remnant of the good was raised up a new race and civilization, and a new revelation was given to lead them through their noonday, and to retard their evening and night, toward which the growth of evil surely carried them. So have we come, after the lapse of ages upon ages, to the present Divine Word, Church, and. civilization existing on the earth. Not the idle dreams, therefore, of a self-subsisting man, as you blindly claim, but the voice of God speaking from within and, from without taught man that he had a soul and that there was a future life.
     "It has been said here that the phenomena of nature acting upon the virgin mind of the primitive man produced several gods and myths, and that these were the parent stock of the vast systems which followed. I have been instructed that the truth is altogether otherwise that the confused Assyrian, Egyptian, Greek, Roman, indeed every mythology, had its root in a simple and true religion of a prehistoric age-a religion which drew life from a preceding revelation, a religion the soul of which was the worship of the one only God. In the course of succeeding ages, as the race fell away from its early intelligence and integrity, the different names by which in ancient times the several attributes of the one God were called came to be regarded as separate deities, and concomitant with a deepening decline came the multiplication of these several false gods into many. Then and only then were produced the polytheistic religions of ancient historical kingdoms and the present confused and perverted faiths of the heathen and savage. You deride the idea of a heaven which could hold all who have ever lived, not knowing or caring to know that the natural universe is finite and measurable, but that the spiritual universe is infinite and immeasurable; therefore you think it is no wonder that savages say the material atmosphere is so thickly crowded with spirits that no one can stir without jostling them. This example which you employ serves to confirm what has just been said of an ancient pure religion as the fountain head of later confused mythologies. In the noonday of that early true religion it was known and acknowledged that the spiritual world or universe was not removed from the natural by a matter of material distance, but was, as it were, within or above as the soul is within or above the body, the relation between the two being similar to that between thought and speech. This idea, like all other acknowledged truths of that early time, was after the lapse of ages perverted, made gross, materialized: therefore, among the degenerate descendants of those ancient wise people, you now find it in the form of a belief in the presence of spirits in the surrounding material atmosphere.
     "It has been said here that man has no immortal soul, but is only a perfected beast, and this because his bone-structure is observed to be similar to that of beasts. How can he be so like the beast, you ask, unless he be descended from the beast? I will tell you. He is like the beast, or, to speak correctly, the beast is like him, because everything in nature from the greatest to the least is in its own way an image of the human form, and this is in turn an image of the all-creating Divine form from which every man, animal, and plant subsists, draws daily life. That is to say, the creative Divine is imprinted upon the very substance and structure of all created things.
     "You have compared the foetuses of a fish, a dog, and a man, and because they are outwardly similar in their earlier stages of development you argue that they are essentially one and the same in origin. Blind leaders of the blind. Have not your own investigations with the microscope taught you that the deeper you penetrate the objects of nature the more complex, wonderful, inexplicable they appear? If then you are baffled by nature itself, which is but the outer covering or bark, what do you know of the spirit? What do you know of the inner spiritual forms animating these three fetuses and making of them, although outwardly similar, three distinct created things, two containing only the souls of beasts, but the third enveloping the immortal soul of a man?
     "You are wont to say that you would believe in God if you could see him. Hypocrites! You would have believed if you had wished to believe, for the idea of the one God as a Divine Man is inscribed upon the heart of every creature from his birth.

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You refuse to believe in any but those things which are visible or demonstrable to the grosser senses; you scorn the idea of a future life, and yet you now live the very 'future life' which you deride. You have so debased and deformed your understanding that you see light as darkness and darkness as light, and were you permitted to see heaven itself it would appear to you a hell. You cover your eyes with your own hands. The wisdom of the noble ancients, which has gradually retired from inmost things to outermost, has with you descended even to the dust of the earth and revels there like a grovelling worm, seeing only the dust and refusing to believe that the stars shine in heaven!"
     As these bold words were slowly and distinctly uttered by the tall unknown high up in the circus, the hearers sat spell-bound-not from love but from hatred of what was said. An overmastering sphere about the speaker seemed to compel order and attention, the pale, averted faces and clenched hands of the professors manifestly indicating that they kept their seats against their will, restrained by some influence which they could not defy. But intuitively I knew that as soon as the speaker's last word should be uttered the spell would be broken and pandemonium would reign.
     And it was even so. There was one moment of dead silence, and then the whole house rose as one man, uttering shouts of derision and hate. I looked into Alaric's eyes, and without a word we started for the brave speaker's side, shouldering our way as best we could.
     "Catch him!" was the enraged cry. "Do not let him escape. He must be silenced!"
     And we knew that they would kill him if they could. After a breathless, nerve-tensing struggle we at last drew near, and then it came over me with the shock of a great and bewildering and joyful surprise that the brave unknown had not been harmed-had not been touched. The violent hands which threatened him were powerless to do him hurt, There he stood, clothed in shining white garments and encompassed by a wide sphere of soft light which stood out in startling relief against the dark circus and its darker crowding figures-secure as though he stood within stone walls.
     I could not see his face, being behind, but I saw the white garments and the soft light, and the crowd parting and failing back before him as if thrust aside by a mighty hand. He was walking forward with deliberate,-fearless dignity among his enemies, and presently passed out through a door at the other end of the circus. The crowd about me now scattered, and I was free to rush after him to the door. But when I looked out he was gone.     
     Was it a dream? Turning, I passed may hands across my eyes and glanced over the circus. No, it was no dream; there had been some strange interruption certainly. For I now beheld an amazing scene. The professors and two-thirds of the students were sitting in their places, their heads covered with the wide sleeves of their gowns. The remainder of the students were crowded near the circus-doors and were conversing in low, excited voices. A second glance showed me that they were leaving the hall by twos and threes, and in a short while they were all gone. It was unmistakable that they were disturbed by what had happened, and had, perhaps, lost faith in their teachers. As I looked back toward the professors and students whose heads were covered, certain words which the angel-for it could only have been an angel-had uttered flashed through my mind:
     "You cover your eyes with your own hands. . . . You are like worms grovelling in the dust, seeing only the dust and refusing to believe that the stars shine in heaven."
     My curiosity was aroused. Though desirous to depart with all speed (Alaric had evidently gone), I sat down to see what would happen. I had not long to wait. In a few moments the head-master uncovered his face and looked about him stupidly, and one after another the professors and students did likewise.
     "What is this! Have we been asleep?" I heard them ask each other.
     "Ah, I recollect," answered one of the professors, cheerfully, "a lunatic wandered in here and interrupted us with some childish babble. He had to be put out."
     "Ah, yes, yes, yes! That was it!" exclaimed several others, seizing with eagerness upon this explanation.
     "Let us proceed," said the head-master, pompously. "It is now my agreeable duty to decide whether the question has been proven, and my decision is that the able arguments to which we have listened have a solid foundation upon reason and experience, and beyond all doubt prove that man is merely a perfected beast, and that the claim that he has an immortal soul is no more than an absurd dream."
     The most enthusiastic applause greeted this deliverance from the chair. While it still lasted I arose, oppressed by a seeming physical suffocation, and hurried into the open air. I looked around me, wondering what had become of Alaric, and after standing about expectantly for a few minutes, walked some seventy-five or a hundred yards out into the sandy plain, baring my head and drinking in long draughts of the fresh air.
     It was then that I suddenly became aware of a strange, pleasing presence at my side, and turning beheld the I figure of a man. It was a dark night, but the man's face was clearly visible to me in a soft circle of light which seemed to encompass it. My heart leaped in my breast; I knew that face, that golden beard, those eyes so beautiful with the beauty of nobleness. It was the angel Ariel.
     I was so overcome with surprise and joy, and a reverence not unmixed with something of fear that I would have fallen at his feet had he not gently and firmly stayed me with his hand.
     "You have not forgotten me," he said.
     That rich soft voice!-had I not heard it within the hour?
     "Oh!-was it you-" I panted, "was it you who spoke in the gymnasium just now?"
     "It was I."
     There was a moment of silence-then: "They are mad," I said. "After you had gone out I saw that they had covered their heads. . . . Afterward they said that they had been asleep. They refused to believe their own eyes."
     "I knew they would not attend and did not speak for them," was the reply. "I spoke only for those whose ears might not be entirely closed to heavenly instruction; my words were for you and for those young students who have now come out from among their infatuated teachers and wandered away in the direction of places where they will be taught the truth."
     "I thank God that you came," I said. "So much is now clear to me which before was dark. Teach me, O good, kind-"
     "None is good but one, God," interrupted the angel. " Come with me," he continued after a moment, "and you will be permitted to see the condition of these worshipers of nature after they have been here some little time."
     He turned, and I followed him across the sand in a northwesterly direction.

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As we passed near the college two of the professors who were taking the air walked by within a few feet of us, but apparently did not see us.
     "You know," one of them was saying, in an eager, insistent way, "that I am already famous in two hemispheres for having proved that Christopher Columbus was only a manitou myth of the American Indian. The public will therefore be the more ready to accept the proofs which I expect to bring forward as soon as Queen Victoria dies to show that she was really nothing more than an old British sun-god myth."
     The listener here made some unintelligible rejoinder, and the two passed out of hearing. After but a very short walk the college behind us, or its shining lighted windows, had faded from view, and we presently stood before a long low building of stone as black as pitch, out of the small irregular windows of which a faint light streamed. As we knocked on the door several dark heavy birds flew up with hoarse cries from a stunted tree near by and flapped away, the long husky stroke of their wings suggesting the vulture of the natural world.
     "To such places as this they come, some after about a year, some before," said the angel. "They then enter upon a new state which is that of their interiors. In the world of spirits man passes through three states. The first is the state of his exteriors, during which he is apparently just as he was in the world, acting prudently and decorously, and feigning an amiable countenance although he may be inwardly wicked. But, because it is not permitted that one should have a divided mind-should think evil and speak good-he comes after a time into the state of his interiors, when, if he be good, he freely speaks and acts from the worthy intentions of his heart, but if evil, he casts aside restraint, speaks his real thoughts, and acts out his wickedness so far as is permitted. In this state he voluntarily seeks those places on the confines of hell which externally correspond to his character, as is the case here. With the evil the second and third state are the same, but with the good the third state is one of preparation for heaven. The worshipers of nature whom you have lately seen are still in their exteriors; we shall now see certain of those who have come into the state of their interiors."
     A servant now appeared with a lantern and having opened the door with a disagreeable accompaniment of rattling chains and bars, invited us to follow him along a dark narrow corridor to a large room which was found to contain about twenty-five men, some of whom were writing at tables, some walking back and forth and conversing, while others sat in their seats lost in reverie. All of them looked prematurely old and wrinkled, and were objects of repulsion because of the evil expression on their pinched faces and in their glassy eyes, which latter, in the dim light of the candles illumining the place, seemed to burn and glitter with insane, consuming passion.
     The angel led me from one group to another, asking questions of several.
     "What are you writing, friend?" he courteously inquired of one of those who sat with pens and paper at one of the tables.
     "A work on philosophy which is destined to supersede all philosophies that have ever been devised," was the enthusiastic answer.
     "You have attempted a difficult task."
     "Yes, but the more the glory of success. Never fear but I shall succeed. In the first place, I have the genius of a god; in the second place, I shall achieve wonderful results by expressing my thoughts in phrases so involved and obscure that it will be impossible to tell just what is meant, and the reader will imagine that the most profound things are being expounded. Several have tried this before my time, but none half so cleverly as
I. In the third place, I expect to perform the unexampled intellectual feat of demonstrating a proposition and then immediately proving the exact contrary." He added that this, however, was easy enough; there were always apparent reasons which might be cited to prove any proposition whatsoever, no matter how absurd.
     "You remind me of a man I once heard of," said the angel, "who could prove that a crow was white and then that it was black. The color is merely in the coat-he said; remove the feathers, and you find that the real crow is white. Then, applying himself to prove the contrary, he asserted that the true crow was black, because, although the bird's skin was white, a crow, in the mind of every one, is unquestionably a black thing."
     "That is an excellent illustration of my idea," cried the philosopher, delighted. "I shall make use of it in my book."
     Another inmate of the room informed us that he was engaged in a scientific investigation which he confidently expected would enable him, in the end, to build a planet of his own and afterward perhaps a universe. This done, he would proclaim himself a god. Being cautioned not to be over-sanguine of success in such a career, he sprang up enraged, lifting his chair with wild looks and words; but, on marking the approach of one of the guards, he hesitated, and presently had subsided. The angel then explained to me that guards were always there (as well as in hell) to keep the wicked from injuring each other.
     Still another inmate confided to us that he was engaged in proving that freedom to commit all crime, so-called, was the inalienable possession of sovereign man. What is crime anyhow but a matter of opinion? "The Christians say that we must not do so and so, the savages that we must not do so and so, and I say we may do what we please. There is no such thing as sin; the only real crime is the atrocious calling to account of the so-called criminals."
     When asked what was his vocation, one of those who sat host in reverie replied absently:
     "Atoms, cells, corpuscles, nebulas, protoplasm." The question being repeated, he answered: "Protoplasm, I nebulas, corpuscles, cells, atoms."
     "When their state becomes such that they can no longer remain here," said the angel, as later we came out into the open air, "they are removed to some eternal workshop in hell where they are kept in something I of order by being compelled to labor for their daily bread, and where they sink still deeper into their insane phantasies, suffering torments because they are not `allowed to gratify their evil desires."

     (To be continued.)
Communicated 1892

Communicated              1892

Responsibility for the views expressed in this Department rests with the writers.
DR. BLYDEN'S ADDRESS AT THE MEETING OF THE SWEDENBORG SOCIETY 1892

DR. BLYDEN'S ADDRESS AT THE MEETING OF THE SWEDENBORG SOCIETY              1892

     THE name of Dr. Edward Wilmont Blyden has suddenly become familiar to Newchurchmen, owing, first, to the dedication to him of Dr. Wilkinson's latest book, and, secondly, to his presence at the last annual meeting of the Swedenborg Society, where he delivered an address, which treated of the interest of early Newchurchmen in Africa, and also gave an epitome of his views concerning Mohammedanism, which are presented in extenso in his thoughtful work, Christianity, Islam, and the Negro Race.

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     This address, with the omission of some quotations for the sake of curtailment, will be found below, reprinted from the New- Church Magazine, of London.
     Although Dr. Blyden does not evince that the Doctrines of the New Church have taken any hold on him, yet his wide experience in Africa, and his vigorous and independent thought concerning the nations of that continent, bespeak careful attention. A few words concerning the life of this highly-cultured negro will bring him nearer to the readers of his address.
     Dr. Blyden was born in the Danish Island of St. Thomas in the year 1832. He early gave proof of a love for learning, and was encouraged in his efforts by his mother. During his childhood his parents removed to Venezuela for a few years, where he learned Spanish. After their return to St. Thomas he became befriended by the resident minister and his wife, and when seventeen years old went to the United States in the hope of securing art education. In this he was disappointed, as the prejudice against negroes was too strong. On the advice of the wife of his minister, he then turned to Liberia, where he was welcomed, and received a collegiate education. As Hebrew was not taught, he learned this tongue himself. He was early given charge of the very school in which he had been trained, and became editor of a paper. He rose in station, undertook an official voyage to England and America, was at one time Secretary of State of Liberia, and is now for the second time Minister Plenipotentiary of Liberia at the Court of St. James. He has visited many of the interior tribes of Africa, and went as far East as Egypt for the purpose of learning Arabic.
     His book on Christianity, Islam, and the Negro Race should be read by every one who desires to obtain an insight into the religious and moral condition of Africa.
     With this introduction, we present the address which be delivered to the Swedenborg Society.


     MR. CHAIRMAN, LADIES, AND GENTLEMEN:-I have the honor to represent officially in this country the Republic of Liberia. This is a young nation of African refugees from the United States, situated in West Africa, adjoining Sierra Leone. It became an independent State about forty-five years ago, and is now in treaty relations with all the Great Powers. By accessions of, civilized and Christian immigrants from America it is gradually extending its Christianizing and civilizing work to the interior of the continent. I stand before you this evening chiefly on account of the honor which Dr. Wilkinson, a distinguished member of your Society, has conferred upon me by dedicating to me his valuable little book on The African and the True Christian Religion.
     At this time, when the eyes of the whole civilized world are turned toward Africa, discussing and adopting plans for its civilization and development, it would seem peculiarly appropriate on an occasion like this to call attention to the very liberal and advanced views put forward more than a hundred years ago by Emanuel Swedenborg, the founder of your Society, as to the character of the African, and as to Mahommedanism-that most important religious system which has exerted such vast influence over countless numbers of the tribes of that continent, and which is rapidly spreading its conquests in that land. And I may premise that recent travelers in that country have not been able to discover any essential difference in the people, when they are brought into close contact with them, from the description given of them by Swedenborg, who had never been in Africa, but had arrived at his conclusions through what some would call a wonderful intuition, and others would characterize as inspiration or revelation. Hence the most eminent of modern travelers in the interior of Africa, who have become acquainted with the inner life of the people, have experienced a strange fascination, which, even after they escape from scenes often of physical sufferings and privations, allures them back to the country, following and haunting them through the remainder of their life like a bewitching dream. Livingstone could never content himself out of Africa. Emin Pasha scorned the idea of being rescued, and other travelers have returned to it again and again, until they gave up their life in its wilds, or succumbed after returning home to the effects of an unfriendly climate.
     Long before the celebrated decision of Lord Mansfield that slaves cannot breathe in England-at a time when the African was supposed to be destined by Divine decree to perpetual servitude- Swedenborg put forward views about the African and his country, without touching the question of slavery, which startled his contemporaries and led those who studied his writings to examine more closely into the subject. At that time the interior of Africa was not only unknown, but was believed to be unknowable. And it was further believed that even if this supposed unattainable knowledge could be attained, it would reveal nothing of any interest or advantage to humanity. It was imagined that the interior of the country formed not only the barrenest, but the sultriest, part of the earth's surface, and that morally it was the darkest of dark regions in a different and far more deplorable sense than the phrase" Darkest Africa" now conveys. But, as I have said, Swedenborg's revelations-so unexpected and so contrary to received notions-startled the world into thought, and had an important influence in bringing about that agitation, led by Clarkson and Wilberforce and Goranville Sharp which suppressed the slave-trade, and finally abolished African slavery throughout the British dominions. I have not time here to quote the passages referring to the African from the writings of Swedenborg, which, at the time of their first promulgation, seemed to many like the confused utterances of an irrepressible dreamer, but, looked at in the light of the present day, they are seen to be the foreshadowings of the future of a great race and of a great continent. To those of you who are in possession of the remarkable writings of that prophetic Seer, what he has said on this interesting subject is already known. To those who have not the works of Swedenborg, or leisure to consult them, I would recommend the little book recently published on the African by Dr. Wilkinson. But those who advocated the suppressing of the African slave-trade and slavery, devoted themselves chiefly to the task of delivering the man from a degrading and blighting traffic, with no special reference to his country. To the followers of Swedenborg and students of his writings, however, the country of the African was invested with peculiar interest, and some took the trouble to visit Negroland, with a view of studying the man and his home in the light of the teachings of their great leader. The most eminent of these were Charles Wadstrom and Henry Gandy. Esq., of Bristol, who were interested not only in the abolishing of the shave-trade by law, but in fact, by improving the country of the African. These two men visited the west coast of Africa for the purpose of promoting a plan of a Christian settlement in that country.

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Mr. Wadstrom, who wrote voluminously on the subject, gives in his first letter descriptive of his voyage the following account of the origin of his enterprise: "In the year 1779"- nearly ten years before Sierra Leone was founded, and before the practicability of such an enterprise as that refuge for recaptured slaves was conceived-

"a Society of affectionate admirers of the writings of that extraordinary man, Emanuel Swedenborg, assembled at Norkjoping, in Sweden, in consequence of reflecting on the favorable account this eminent author gives, both in his printed works and manuscripts, of the African nations. The principal business of the conference was to consult upon and devise the most practical means of forming a unanimous association, whose wishes and endeavors might centre in one object-that of forming a settlement among those nations, where a certain prospect seemed to open of establishing peaceably and without opposition their New System, which might serve as a basis for a new and free community. The more this subject seemed to be considered, the more these gentlemen were persuaded that the coasts of Africa would scarcely admit of being peopled by a body of true and sincere Christians, unless the slave-trade, so firmly rooted, and the only object of commerce in those fruitful regions, could be abolished. . . . Before this memorable meeting was dissolved, every one present expressed his warmest and most cordial assurance to labor, each in his particular station, unceasingly to exert his utmost abilities in concerting and carrying into execution a plan not only for the abolition of that execrable trade, but for the general civilization, founded on true principles, of those uncultivated and hitherto abused nations. To the result of these deliberations I may justly ascribe the resolution of exploring the coasts of Africa."

     This meeting, remember, was held, and these sentiments were delivered, in 1779, but it was not until 1787, eight years afterwards, that a private committee was formed for procuring the abolition of the slave-trade, among whose members we find the names of Wilberforce and Clarkson; and it was not until the 18th of April, 1791, that Mr. Wilberforce moved in the House for leave to bring in a bill to prevent the further importation of slaves into the West Indies. In 1788, Henry Gandy, the Bristol Swedenborgian, who had visited the coast of Africa, said in a letter to Wadstrom: "I have written our friend Thomas Clarkson, and also hinted the same to that champion of true liberty, Goranville Sharp, Esq., entreating them to use their interest and influence with the good and great to obtain a bill for the encouragement of a free and friendly commerce (with Africa), which would soon pave the way for that kind of intercourse that would naturally counteract the system of those who are deaf to the cries of the poor and the sighs of the needy." You will see, then, that followers of Swedenborg were among the earliest advocates for the abolition of the slave-trade and the settlement of Christian and civilized communities in Africa, men who not only wrote on the subject, but whose faith was so strong that they visited that coast, and entered into preliminary arrangements for settlements before any law was passed in England or anywhere else condemning the slave-trade. And it is a remarkable fact that the particular spot which those philanthropists fixed upon is now the site of the capital of Liberia, founded thirty years after their noble attempt. Monrovia, the capital of the republic, stands upon Cape Mezurado, where Wadstrom lived and labored for the instruction of the natives, and from which Henry Gandy brought a prince to England to be educated. Referring to this in his letter to Wadstrom, he says: "Having a son of the King of Mezurado under my care I consider as a lucky circumstance, since such may be productive of great advantage to those who may hereafter settle at that part of the coast, especially if a liberal and religious education be given to the young prince." Who can tell how much this "lucky circumstance" contributed to facilitate the efforts of the first negro repatriots from America who landed' at Mezurado in 1821, thirty years after Gandy's letter was written, to found the present republic of Liberia? Liberia, then, may be regarded, and in no remote sense, as a result of the teachings of Swedenborg, and of the example and labors of his followers.
     The importance of this method of regenerating Africa by peaceful industrial settlements, though well understood by these men a hundred years ago, is not yet fully grasped. It is a very different thing from the military regime and the government by chartered companies at present in vogue. But events occurring in rapid succession are arousing people who think of the subject at all to a sense of the futility of merely individual and even corporate effort for the regeneration of Africa; and men are beginning to see the possibilities that lie in the operation of the collective force of communities. They are beginning to see that the problem is not to send a sunbeam here and there, but to introduce daylight, to create circumstances which will produce character, and bring in a new atmosphere, a new heaven, and a new earth. Reports that reach us from the chartered companies working in Africa do not seem at all reassuring. The British East Africa Company, we are told, are about to abandon their project, and The Times of this morning contained discouraging accounts of the operations of the Royal Niger Company. A little longer experience will bring European workers in Africa back to the idea of the early followers of Swedenborg, namely, that the only way into Africa is by peaceful settlements, established upon an industrial and religious basis, and that since Europeans cannot live and work as colonists in equatorial Africa, it is best to bring back from their exile the descendants of Africa in America, who will import the civilization and religion the discipline and training they have had in the house of bondage, and enlarge the boundaries of Liberian territory and influence. Swedenborgians have a sort of claim upon Liberia, and a right to feel interested in her prosperity and success; as the only aboriginal prince ever brought away from her territory for training in England was brought away by a follower of Swedenborg, and the most exhaustive account of the region of country now occupied by the Republic, given a hundred years ago, was by Mr. Wadstrom, that eminent Swedenborgian who lived among and toiled for the people of Mezurado long before Liberia was settled. Providence in permitting Liberia to be founded there, seemed to be following up and putting a seal upon the labors of those self-denying members of the New Jerusalem Church.
     There is another subject closely connected with the regeneration of Africa in relation to which Swedenborg had a clear vision, and on which he pronounced opinions which are only now beginning to gain ground among influential Christian teachers-I mean Mahommedanism. In the days when that Seer lived, there was only one view held of the religion of Arabia by the European world. Those who adhered to the traditional teachings disposed of the system at once. They attributed Islam to demoniacal influence and Satanic agency. To them Mahommed was anti- Christ, and in his life and teachings they saw the most loathsome and horrible features. In his marvelous career and its astonishing results they saw throughout the hand, not of God, but of His enemy: and the Apostle of Islam was thrust down to the lowest pitch amongst the vilest of traitors and most deadly of heretics; and this view continued to prevail until very recent times. It is not yet twenty years since that remarkable book on Mahommed and Mahommedanism, by Mr. Bosworth Smith, on its first appearance was assailed by men high in the Church with deplorable rancor and bitterness, and with all the old weapons of prejudice and bigotry.

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But that book helped to inaugurate the new era of tolerance and liberality in dealing with Islam, and to bring Christians up to the; views put forth by Swedenborg in the days of their grandfathers. A hundred years ago, those who cared nothing for religious tenets were satisfied with regarding Mahommed as a cold and scheming impostor, whom accident or the force of circumstances placed at the head of a great Confederacy, and who raised the fabric of his' dominion on the credulity and sensual passions of his followers. Swedenborg alone among the prominent religious teachers and guides of that day saw that the subject of Islam was not one to be disposed of in a superficial and offhand manner. He believed and taught that Mahommed was laid hold of, not by the enemy of God, but by the Spirit, and carried to realms of spiritual representation, and for a purpose germane to his own I and other races; that he was a genuine apostle to nations, as he claimed to be-rasul Allah-and no imposter. He does not, however, overvalue the personal Mahommed-who said of himself, and kept it continually before his followers-"I am only a man, with the failings and limitations of humanity."
     Now the world and the Church are rapidly coming around to this view. One of the most important of contemporary utterances on this subject was that made only a few days ago-last Friday-by the Archbishop of Canterbury, at the Annual Meeting of the Society for the Propagation of the Gospel.
     [Dr. Blyden then quoted the Archbishop and referred to Swedenborg's teaching in The Doctrine of the New Jerusalem concerning the Sacred Scripture, n. 117, that I the religion of Mohammed was taken from the Word of the Old and New Testament.]
     Now, if we are arriving at the truth that Islam was not an emergence from beneath but a revelation from above; if its origin was not Satanic but Divine, may we not try to find out why on certain vital points of doctrine it appears to be so widely separated from Christianity as commonly taught? Take, for example, the doctrine of the atonement-the doctrine of the cross-which, as Christianity is viewed in Europe, is its fundamental doctrine. The Koran explicitly condemns this doctrine in stating in various places that God, notwithstanding the plots of the Jews, did not allow Christ to be crucified. He was delivered from the hand of His would-be murderers, and a substitute who resembled Him was crucified in His stead. This opinion was also held by some of the early Christian sects. Indeed, we are told by Dean Stanley that very few of the doctrines which are now clung to as distinctively Christian were held by the primitive Church.
     Mahommed adopted the view that there was no crucifixion, and that consequently the Cross is no necessary emblem of a supernatural religion. But the more subtle or philosophical Mahommedans say that in the minds of His persecutors, and to all intents and purposes so far as they were concerned, Christ teas crucified. He was delivered only by a miracle which the hot-headed mob of the hour did not understand, and believed that they had really shed His blood. In His miraculous deliverance they further say that He was a more complete antitype of Isaac or Ishmael, who was not really sacrificed but was substituted by a ram, though God accepted the sacrifice from Abraham as though it had been his only son, for his faith had intended to obey the Divine command. If both religions are Divine, why this apparent divergence of teaching as to a matter of fact? In studying the subject and discussing it with Mahommedans, I have been led to the conclusion that racial necessities required this difference of representation. There were, it would seem, two different truths, or two different aspects of truth, to be emphasized among different races, each necessary for the achievement of its special object. The idea inculcated or emphasized by the doctrine of the Cross does not seem to have been so much needed for the work and development of Oriental, especially African, races, as for the Western or European races. Islam first began its propagandism in Africa, from which Mahommed said large numbers of his followers would come, and the first lesson it taught was the universal sovereignty and absolute power of the one God, the Lord of the three worlds-of angels, of men, and of genii. There is no God but He, the living, the self-subsistent. He neither slumbers nor sleeps, and all things in heaven and earth are His. The African races were given to believe in devils-in evil spirits-in malignant agencies antagonistic to the great beneficent Power. Their country on every hand presented the evidences of the goodness and love of the great Creator. All the year round the earth yielded them a profusion of good things. Other lands had seasons when nothing would seem to grow, and were periodically stricken with famine, while through all the ages their country was the granary of the nations. They could not then conceive that the great Being who bestowed all these blessings upon them could also cause trouble and pain to come upon them. All evil was therefore attributed to antagonistic spirits, jealous of the comfort and happiness of the long-lived Ethiopians. So they gave their whole time to endeavors to propitiate these wicked spirits. They lost sight of the Supreme Giver of all good and followed the impulses of their fears in constructing their religious forms. The teachings of the Koran, however, have abolished these fears and taught them that there is no strength or power but in God. When a Pagan embraces Islam he relinquishes forever his belief in any subordinate agencies capable by their plots of subverting the beneficent designs, of the Almighty. His belief in charms is lost in `the idea of God's universal and absolute supremacy. I On the other hand, the acceptance by the negro of the Christianity of his European teachers leaves him in not a few cases a prey to the cruel superstitions of his Pagan antecedents. So we have heard of negro Christians in Africa and in the Western Hemisphere who keep their love-feast tickets and other material evidences of Christian belief with their charms and fetishes. Like the Samaritans of old, they feared God and served graven images. The Voudoux rites of Hayti and New Orleans amaze and puzzle the Christian world. No such practices are possible in the heart of Africa where Islam has had sway, and where every woman and child carry about their persons, written on slips of paper inclosed in leather cases-often mistaken for charms by outsiders-the last two chapters of the Koran; and they believe that by means of the prayers implied in those chapters I for God's protection, they are kept and preserved from evil and danger.

     (To be continued.)
MISS Gertrude A. Barrett 1892

MISS Gertrude A. Barrett              1892

     MISS Gertrude A. Barrett has been appointed Treasurer and General Manager of the Swedenborg Publishing Association, of which her father, the late B. F. Barrett, has been the moving spirit.

     THE Rev. J. C. Ager is in poor health, which interferes with his labors.

196


NEWS GLEANINGS 1892

NEWS GLEANINGS       Various       1892


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     PHILADELPHIA, DECEMBER, 1892=123.



     CONTENTS.

     Editorial, p. 181.- The LORD'S Birth in Bethlehem (a Christmas Sermon), p. 182.- The conjunction of Truth from the Divine with the Truth, of the Church (Genesis xlii, 1-22), p. 185.- Address at the Laying of the Corner- Stone or the Pittsburgh Building, p. 186.
     Notes and Reviews, p. 188.
     The General Church.- The General work of the church p. 189.- The Calendar, p. 189.
     The Wedding Garment (a Tale), ix. p. 190.
     Communicated.-Dr. Blyden's Address at the Meeting of the Swedenborg Society, p. 192.
     News Gleanings, p. 196.-Birth and Death, p. 196.- Christmas Presents, p. 196.
     AT HOME.

     Rhode Island.-ON October 14th, Mr. Joseph A. Barker died in the city of Providence, aged 82 years. Mr. Barker was a public-spirited man, and contributed liberally to external charities, and to New Church uses.
     Pennsylvania.-ON October 27th Mr. Frederick Christian Bohlen died in Allentown, aged 92 years. He was one of the first Newchurchmen in Allentown.
     Virginia.-LAY services have been conducted for some time in Richmond. Occasional visits have been made by ministers.
     THE Rev. Louis F. Hite has been at work at various points in this State.
     Michigan.- THE annual meeting of the Michigan Association was held in Detroit on October 15th and 16th The Rev. A. F. Frost is the Presiding Minister. The Rev. Messrs. G. N. Smith, Louis Rich, and James M. Shepherd have also labored in and for the Association.
     Missouri.- THE sixth annual meeting of the German Synod was held on October 6th to 9th, at St. Louis, Mo. The following names are given as those of the ministers present at the meeting: Messrs. Busmann, Unruh, Sudbrack, Nussbaum, Bartels. Delegates were present from Wellsville, and Kansas City, Mo.; Pawnee Rock, Pretty Prairie, and Olivet, Kan.; Burlington, and Lennox, Ia.; and Hamburg, Ill.- The President in his address, curiously enough, spoke of the Doctrines of the New Church as having been revealed through Emanuel Swedenborg, and that the LORD had come again in them-and then referred to the chapter on ecclesiastical and civil government (H. D. 311-325) with the statement, that Swedenborg could of course derive this only out of the then existing conditions.- The Corresponding Secretary, the Rev. A. Roeder, who appears to have an extended correspondence owing to his private book concern, reports great activity.- The Society at Grutli, Tenn., originally Lutheran, but converted under the ministrations of Mr. Nuasbaum was received into the German Synod.- The Rev. William Diehl, of the German Missionary Union, was present at the meeting, as bearer of a proposition from (the Union), that the two bodies unite under the Convention, the Synod to admit that the Convention's mode of ordination does not violate the Doctrines, and that the mode of ordination of the Synod is nowhere prescribed or commanded in the Doctrines. This proposition wets not received enthusiastically by the Synod, which, after considerable discussion, declared that the Union demanded much, when it wanted the Synod to give up its Constitution. But a Committee was appointed to investigate whether the Synod could be received together with the Missionary Union into the Convention while retaining the main features of its Constitution.
     The leaders of the Missionary Union repudiate this proposition, and the bodies remain separate.
     It looks very much as if the greater energy developed by the members of the synod hoe given them possession of fields of Church work which the Missionary Union vainly strives to occupy.
     Washington, D. C.-ON November 27th three ministers were ordained by the Rev. Chauncey Giles: Candidate Lewis F. Hite, formerly Professor at Urbana; the Rev. Adam Dolly, recently of the Methodist Church, and the colored minister, the Rev. Peter C. Louis. The first two at "the Church of the Holy City," and the last-mentioned IA the chapel of the colored Society. A large portion of the members of this Society were baptized at the same time.

     ABROAD.

     Great Britain.-MR. J. S. Dufty, who was accepted as a "leader" by the recent General Conference, was formally recognized as the "minister" at Wigan, by the Rev. Wm. Westall, on October 9th.
     MR. G. W. Wall was recognized as the "minister" at Bradford, on October 12th.
     THE Rev. James Hyde, late of Heywood, began his duties as minister of the Derby Society, on October 16th.
     ON October 10th, the Rev. J. F. Buss baptized twelve adult members of the Northampton Society, the second twelve adults baptized during Mr. Buss's pastorship here."
     AT the annual meeting of the New Church Evidence Society, held at London, on October 24th, some of the facts adduced as evidences of the spread of the New Church in the Christian world were that at the time of the death of that great faith-alone preacher, Mr. Spurgeon, a notice was posted on his church door, "Your beloved pastor entered Heaven last night" [?!] and that in the funeral sermon for Dr. Allon, the preacher is reported to have said, "He is now living under other skies," etc.- The Society goes steadily on with its work of scanning current literature of every description, in order to make use of every opportunity for introducing the Doctrines of the New Church.
CHRISTMAS PRESENTS 1892

CHRISTMAS PRESENTS              1892

     A NUMBER of books suitable for gifts are now on sale at the Academy Book Room, of which the following are a few:

THE WORD, IN HEBREW AND GREEK. According to the New Church Canon. Elegantly bound in full cochineal morocco, gilt edges (5 1/4 x 8 1/2 inches). Price, $9.00.
THE SACRED SCRIPTURE, or THE WORD OF THE LORD. Octavo edition. According to the New Church Canon. Handsomely bound in full cochineal morocco, gilt edges. Price, $5.00.
The same, very neatly bound in red cloth, gilt edge, $2.50.
The above prices include postage.

THE TRUE CHRISTIAN RELIGION, AND CORONIS. 8vo. Cloth, $1.00; postage, 30 cents.
Same edition, bound in cochineal morocco, similar to the Word, $5.00.
Same work (not including Coronis), Rotch Edition. Cloth, very neatly bound, $3.75. Half calf, $6.75.
CONJUGIAL LOVE. New English edition (see review in Life, for November). Cloth, $1.00. Full red morocco, gilt edges, $4.50.
DIVINE LOVE AND WISDOM. English foolscap edition. Cloth, 75 cents; postage, 6 cents.
The same. Pocket edition. Handsomely bound, cloth, 40 cents; postage, 5 cents.

Also any of the other works of Divine Revelation.

     THE Liturgy of the General Church of the Advent of the LORD. Eighths Edition. Contains a new rite, "Coming of Age," -in place of the rite of "Confirmation." The price has been reduced to 75 cents in cloth, and $1.50 in flexible morocco, gilt edges, with round corners, $1.75; postage, 9 cents.
RICH'S INDEX TO ARCANA CELESTIA. In two volumes. Flexible sheep binding gilt edges $8.00.
Another set, cloth, $6.00.
TEMPTATIONS. Extracts from the Writings. 24 mo. Cloth, 20 cents.
MARRIAGE. Extracts from the Writings. 24 mo. Cloth, 20 cents.
      These two works, being of a small size, are recommended as suitable for reading in church before the opening of the Sunday services.
A BIOGRAPHICAL SKETCH OF SWEDENBORG. By Dr. J. J. G. Wilkinson. Cloth, neat binding, 75 Cents; postage, 6 cents.
GEMS OF HEAVENLY WISDOM FROM THE WRITINGS OF SWEDENBORG. By J. S. Bogg. Cloth, gilt edges, 75 cents; postage, 7 cents.
THE LETTER AND THE SPIRIT. Studies in the Spiritual Sense of Scripture. By Geo. Trobridge. See brief note of same on page 173 of November Life.

     A year's subscription for the CONCORDANCE would be a valuable Christmas present. You can begin at any time with Part I, and ask for weekly, fortnightly, or monthly delivery; 6 Parts for $1.00, including postage. Volume I, bound in half morocco, $4.50; Volume II, $4.65.
     A complete list of many other books, not less valuable than the above-mentioned, will be found in our descriptive catalogue, which will be sent free oh application to

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