CORRESPONDENTS. 1907

BOWERS, REV. J. E.,
BELLINGER, V. G.,
CALDWELL, R. B., (X),
COOPER, F. R.,
CRONLUND, MRS. E. R. (M. S. C.),
DAVIS, A. E.
GILL, W. R.
GALDISH, REV. W. L.
GYLLENHAAL, REV. F. E. (F.)
HICKS, CURTIS (K. W.),
JUNGE, ELISE,
KLEIN, REV. D. H.,
LA FAYETTE, L. C.,
ROSENQVIST. REV. J. E.,
ST. PERN. LEON DE.
STROH, MRS. EMIL,
SYNNESTVEDT. REV. H. (S. AND O. S.),
WAELCHLI, REV. F. E.
WALLENBERG, E. V.
Title Unspecified 1907

Title Unspecified 1907

NEW CHURCH LIFE.
VOL. XXVII. JANUARY, 1907. No. 1.
PROPHETIC FUNCTION IN ISRAEL 1907

PROPHETIC FUNCTION IN ISRAEL Rev. N. D. PENDLETON 1907

     The prophets were the exponents of the living principle in the Jewish nation. They were the efficient means of the Spiritual power and progress of religion with that people. By them the Word of Jehovah was received and communicated. This Word was life, the life by which all men live.

     The prophets were teachers, teachers of the living Word which came to them by inspiration from Jehovah God. And in the spiritual sense they represent Doctrine, and signify the teaching function of the Church. This function is the highest possible, whether in heaven or on earth. It is the highest in that it is identified with Divine revelation. Revelation is nothing but Divine Teaching.

     We are told that it is a custom in heaven for the less wise to go to those who are wiser, and these to the most wise for instruction. This instruction can be for no other purpose than that the will of God may be known. In heaven they are continually seeking His Will; ever asking for His Word, as for their daily bread. Hence wise ones are there given who teach, and who in their teaching draw near unto the Lord, learn of His mouth, and then carry His word to the less wise. Such are the wise teachers of heaven to whose sacred function that of the prophet corresponded. Wherefore the unvarying signification of prophet and of prophecy in the Word is Doctrine and the teaching of Doctrine.

     But the wise teachers in heaven are to be greatly distinguished from the prophets of the Old Testament in this, that the latter were gifted with no internal perception. They scarcely knew whereof they spoke. "They heard a voice, they saw a vision, or they dreamed a dream." (A. C. 5112.) Then they spoke or wrote the things thus communicated to them, without any knowledge of their spiritual import. This was because of the degraded state of mankind at that time. The Church was fallen to the lowest degree. There was no knowledge of heavenly things, nor could such knowledge be openly given. Yet it was needful that the bond between heaven and earth should be maintained. Wherefore revelation was continued; but it was so veiled as to scarcely appear as Divine. The prophets were the medium of the giving of this revelation. They served, however, as passive vessels; that is, they were spiritually ignorant. In this regard, also, they were distinguished from the first wise teachers of men on earth, i. e., those of the Most Ancient Church, who, like the angels of heaven, were gifted with internal perception. Yet the Jewish prophets had this in common with the first teachers of the race that their style of speaking and writing was similar. This we learn from the Arcana Coelestia, n. 66, where it is said that "The prophetic style was born from the first or most ancient style which they adored." Also from the Spiritual Diary, n. 272, we learn that "The prophetic state was similar to the most ancient style, only that it is broken (sparus). This style was retained because the men of that time admired it on account of its antiquity." It is further said that "The ancient representative style of writing in succeeding times became memorable on account of its antiquity...insomuch that they regarded nothing as Divine but what was written in this manner, wherefore when they were actuated by the prophetic spirit...     they spoke in the above-mentioned manner, and this for several secret reasons; and although very few understood or knew that the things spoken signified the celestial things of the Lord's Kingdom and Church, still they were touched and struck with a wonderful awe, under the sense of the Divinity and Sanctity within them." (A. C. 1756)

     One of the "secret reasons" why the Jewish prophets spoke and wrote after this style is given in A. C. 302, where it is said that they were thereby "kept from profanation."

This is obvious. Men can not profane that which they do not understand.

     Another of the "secret reasons" we may divine. The prophetic style was a continuation of the Most Ancient style. And this in the first instance was modeled after the style of heaven. Thence was its real sanctity. And for this reason it was that the people, when they heard the prophetic enunciations, were "touched and struck with a wonderful awe, under the sense of the Divinity and sanctity within." Its antiquity was only an additional cause, affecting men's minds with reverence for what is old.

     We say that the most ancient style was modeled after that of heaven, and this because both were representative, that is, were couched in ultimate expressions which signified things more spiritual and Divine than was manifest on the surface. But we must not understand such a modeling of the one after the other in a purely imitative or artificial sense, for as the prophetic style was born from the most ancient, so in turn that most antique style form was born from heaven. That is to say it was an out birth from the angelic mode of speech, which, we are told, "flows in with a sort of rhythmical cadence." (A. C. 1648), and this owing to the fact that many angels speak at once or together in circling companies. It is added that "such in old time was the form of songs; and such is that of the Psalms of David." Here, then, we discover heaven as the origin of both song and poetry.

     The earliest prophetic enunciations were such songs, and of the prophets in general it may be said that they recited their prophecies in a manner not unlike that of chanting at the present day. Such a mode of speaking was regarded as the sign of inspiration. The fact is that the prophets were brought into accord with, and under the influence of, the rhythmic speech of heaven, whereby a certain cadence was imparted to their utterances. Most often this harmonious influence manifested itself by parallelism of statement.

     As a sample of this, note that most ancient song of Lamech found in the fourth chapter of Genesis. "Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech, for I have slain a man to my wounding, and a young child to my hurt.

If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

     Occasionally, where the feeling is more intense, this dualism gives place to, or is combined with, a trinal movement. Or, perhaps, the trinal movement has more reference to truth combating. Note Deborah's song of triumph over the death of Sisera: "At her feet he bowed, he fell, he lay down: At her feet he bowed, he fell: When he bowed, there he fell down." This sentence combines both a trinal and a dual movement.

     The point of interest, however, is that the cadence which we here feel as a certain beating or pulsating movement, has its origin in the rhythmic flow of heaven, which was communicated to the spirits surrounding the prophets at the time of their inspiration. Under this influence the spirits were inaugurated into a circling movement, or gyre; and the spirit of the prophet was caught up into this gyre, and thence his speech flowed forth concordantly. Often, not only the speech of the prophet, but even the very gestures of their bodies were thus affected. This was the origin of the sacred dance. (A. C. 6212.)

     Whether we say with the Writings that the ancient songs were prophetical, (A. C. 8261), or with the learned that ancient prophecies were songs, it comes to the same in point of fact. The testimony of the Writings is as follows: "Songs in the ancient, and afterwards in the Jewish Church, were prophetical, and treated of the Lord, His coming, etc. . . . The angels with men at the time were in glorification . . . hence those who sang and those who heard the song were, as it were, carried up into heaven. Such an effect had the songs of the Church among the ancients, such an effect they might have at this day. That the songs of the Church had such an effect, was not only in consequence of gladness of heart being rendered active by them, and its breaking forth from the interiors even to the extreme fibers of the body, and moving those fibers with a glad and at the same time a holy tremor, but also because the glorification of the Lord in the heavens is effected by choirs, and thus by the chanting of many together; hence also angelic speech is harmonious, falling into numbers.

     An interesting comment on this is that other statement that "Harmony in song, also the power of the musical art to express various kinds of affections is from the spiritual world, not the natural as is supposed." (A. E. 326.)

It is noteworthy in this connection that while, in earliest times, song and prophecy were identical, in later times a certain division between them arose. Songs continued to be prophetical, but in them the element of praise and glorification became more marked. And this gave rise to some difference of style. Such is in general the distinction between the Psalms of David and the later prophets. But this difference did not come suddenly. The song of Moses and those of Deborah and Hannah were clearly forerunners of the Psalms. Yet the distinction here noted marks one of the grand developments of the prophetic function in Israel. There were also others which we must notice before the full scope of the development of that historic power call be seen. To this end a review of the whole history of the chosen people would be necessary, from which it would appear that every development was the result of a continued struggle between the prophetic spirit and that of the world. In this paper we can touch only upon certain outlines.

Prophets such as those of the Kingdom and the Captivity were unknown in the beginning of the Jewish Church. They were a later and more specialized development. The patriarchs, indeed, were prophets, but with the exception Jacob, none of them manifested the characteristic powers of enigmatic utterance, which is commonly associated with our thought of a prophet. The customary idea is that given in A. C. 1925, where it is said that "There were angels who were sent to men and who spoke by the prophets, but what they spake was not from themselves but by them. The state they were in on such occasions was that they knew do other than that they were Jehovah. Yet when they had done speaking, they presently retired into their former state. . . . This was the case with the angels who spake the Word from the Lord. . . . In order that man may be spoken to by vocal expressions in the ultimate of nature, the Lord uses the ministry of angels, by filling them with the Divine, and by laying asleep what is of their proprium, so that they know no other than that they are Jehovah. Thus the Divine of Jehovah, which is in supremes, falls down into the lowest things of nature in which man is as to his sight and hearing. . . hence may appear how the angels spoke by the prophets, viz., the Lord Himself spake, although by angels . . . the angels did not at all speak from themselves."

     The term "prophet" is first used in the Word in connection with Abraham, on the occasion of his visit to Abimelech. That king, having mistaken Sarah for Abraham's sister, took her to himself, but God came to him in a dream by night and said, "Restore the man his wife, for he is a prophet, and he shall pray for thee, and thou shalt live." So far as the Divine record shows, Abraham did not enunciate enigmatic utterances, but he did have Divine visions whereby the things of the Supreme Divinity "fell down into the lowest things of nature,"--in his case into the things of sight or vision. It is stated in the letter that "The word of the Lord came to Abraham in vision" whereby is signified Divine revelation with him.

     In A. C. 1756 it is said that "vision is the inmost kind of revelation, which is of perception. They (visions) take place according to the state of the man. With those whose interiors are closed they differ from the ones given, to those whose interiors are opened. When the Lord appeared on Sinai, the vision with the people was one thing, with Aaron another, and with Moses still another. The visions exhibited to the prophets were different from those shown to Moses. In the case of the Lord they were most perfect. He on the occasion had a perception of all things in the world of spirits and of heaven, and immediate communication with Jehovah."

     As with Abraham, the operation of the prophetic spirit was confined to the most interior kind, viz,, visions. So also it was with Isaac. This doubtless was owing to their high representation with reference to the Human of the Lord. But as to Jacob, who represented the natural, the case is different. To him, also were given visions, not unlike those of Abraham and Isaac; but there was also added to him the power of enigmatic utterance whereby the Supreme Divine "fell down into the lowest things of nature,"--in his case into verbal expressions which appealed to the "hearing." Such were the famous blessings pronounced upon his sons, which, at the same time, were predictions of the characteristic kind concerning things to come; with this the patriarchal period closes.

Moses was indeed a prophet, but in a sense distinct from that of any other. Of him it is said that he spake with Jehovah face to face, by which is represented the immediate communication of the Human with the Divine in the Lord. This is the highest representation of any prophet or man of God. He was given visions by which inmost revelation is signified, but besides the song of triumph on the banks of the Red Sea, and the song of Moses found in Deuteronomy xxxii, and his blessings upon the tribes in Deuteronomy xxxiii, no other characteristic prophetic utterances are associated with his name so far as the record shows. His great and unique work was the giving of the "Law," which is usually spoken of in contrast with the "Prophets." Yet that he was subject to the prophetic spirit in the giving of the Law is beyond all doubt, though, as indicated elsewhere, in a manner different from the other prophets. Perhaps this distinction is referred to in A. C. 6212. Speaking of the mode by which influx from the world of spirits entered and took possession of the prophets so that the speech and even the gestures of the body were controlled, it is added that "there were other influxes with the prophets, viz., that they exercised their own discretion and thought, only that spirits spake with them, for the most part on the occasion inwardly in them, but the influx was not into the thought and will, but was only a discourse which came to their hearing."

The influx which gave the Law certainly differed from that which is commonly called prophetical. Yet that Moses was also occasionally subject to this latter influx, his two songs and his blessings sufficiently attest. On one occasion the passage of this spirit from him to others is described. "And the Lord came down in a cloud, and spoke unto him, and took of the spirit that was upon him, and gave it to the seventy elders; and it came to pass, that when the spirit rested upon them, they prophesied, and did not cease. But there remained two of the men in the camp. . .and the spirit rested upon them, and they were of them that were written, but went not out unto the tabernacle; and they prophesied in the camp.

And there ran a young man and told Moses, and said, My lord Moses, forbid them. And Moses said unto him; Enviest thou for my sake? Would God that all the Lord's people were prophets, and that the Lord would put His spirit upon them." (Numb. xl:25-30.)

     These last words of Moses suggest a deep truth of heaven. Curiously enough, the first prophet with whom we come in contact in the sacred history, who was in the full a type of those who followed later in Israel, and whom for the sake of making a distinction we may call professional prophets, was not an Israelite at all, but belonged to the nations without the pale, viz., Balaam the son of Beor. This man followed prophecy as an avocation, and, in truth, he worked for hire. That he fell fully under the influence of the spirit, and into a kind of trance or unconscious state, is clearly shown from the fact that while at heart he was an enemy to Israel, yet, when under the prophetic influence, he spoke of the future glory of Israel in words of marvelous beauty, and also with that peculiar pulsing movement, or rhythmical cadence, which originated in the circling movement of celestial choirs wherein many spirits together speak as one. Observe the cadence:--

     "How goodly are thy tents, O Jacob,
     Thy tabernacles, O Israel.
     As the valleys are they spread forth,
     As gardens by the river's side,
     As trees of aloes which the Lord hath planted,
     As cedar trees beside the waters."

     And again with reference to the coming of the Lord among the Jews:

     "I shall see Him, but not now;
     I shall behold Him, but not nigh;
     There shall come a Star out of Jacob,
     And a Scepter shall rise out of Israel.
     And shall smite the corners of Moab,
     And destroy all the sons of Sheth."

     Balaam was afterwards killed in a war of his people against Israel; a war which resulted from his evil machinations.

     After the occupation of the land of Canaan, prophecy was for a long time stilled. The times were turbulent. Israel was broken into small factions, each struggling for its own existence against the enemy both without, and, as yet, within the land. No song was heard until Deborah "awoke," a "mother in Israel." She celebrated, in flowing numbers of remarkable strength and beauty, the victory of Barak over Sisera in a crucial battle on the banks of the "ancient river Kishon." We have quoted from it above.

     With the exception of this brief flash of the prophetic spirit, the times of the judges were barren. Hannah's prayer, which is both a prayer and a prophetical sang in celebration of the birth of Samuel, introduced a new era, and the prophetic function in Israel entered upon a new stage of development. Samuel and his troops of wandering prophets began the work of uplifting Israel. They first gained possession of the priesthood and afterwards inaugurated a new civil power in the land. The priesthood established by Moses sustained a most high and holy representation, but the priests themselves were altogether unspiritual. The same may, of course, be said of the whole nation. And yet it seems a certain fact that the prophets and their followers were by far the better part. They stood for the active power in that nation which, in co-operation with Providence, made continual war on those tendencies which strove to direct Israel from its true function. The priests as a class officiated at the sacrifices, and they loved the flesh pots. At all times their lives, as well as their chief occupations, were grossly unspiritual, but never more so than during the period of the judges just prior to the king dom. So corrupt had they become that it was necessary to destroy the family of the ruling high-priest. Such was the burden of the first Divine communication to the child Samuel in the house of God at Shiloh. The wickedness of Eli's sons was full to overflowing and past all forgiveness; and their father was also condemned because he did not restrain them. With their death and the consequent establishment of Samuel in the chief place, the prophetic function gained control of the priesthood. And of Samuel it is said that "he grew" and that "the Lord was with him, and did let none of his words fall to the ground.

And all Israel, from Dan even to Beersheba, knew that Samuel was established to be a prophet of the Lord. And the Lord appeared again in Shiloh: for the Lord revealed Himself to Samuel in Shiloh by the word of the Lord." (I Samuel iii, 20, 21.)

     This renewal of the prophetic power is clearly the internal historical meaning of the child-life of Samuel in the house of Nod at Shiloh, and also of the downfall of the house of Eli.

     But the possession of the priestly function was not alone sufficient for the uplifting of Israel. The great material need of the times was a warrior-king such as Saul proved to be, under whom the tribes might unite for defense. For in this respect the rule of the judges was a proven failure. The point to be noted is this, that the kingdom was established by the prophets, or by the prophetic power. Certainly Samuel told the people of the nature of the kingdom and rebuked them for desiring it; but this was owing to the fact that Israel was now passing over from a celestial to a spiritual representation. They were taking a king to rule over them in place of Jehovah. Still such a change was necessary; and obviously the ultimate safety of the nation could not otherwise be preserved. So the prophets forwarded the movement. Samuel, under the leading of Providence, discovered Saul and privately anointed him. Afterwards he publicly inaugurated him. And we note, with more than passing interest, that one of the first tests to which he put Saul before his inauguration was his invitation into the prophetic gyre. And when the people saw that Saul "prophesied" they said, "Is Saul also among the prophets'" The question thus asked ever remained a question. For while Saul as a warrior king did the work set before him, yet he was of a rebellious disposition. Wherefore the power which raised him up, in the end condemned him. And he, in despair, turned from the prophets of God to the witch of Ender.

     His first condemnation came because of his presumptuous assumption of the priest-prophet's place at the sacrifice. When Samuel, being delayed, arrived on the scene, he pronounced the Lord's rejection of Saul as a ruler over Israel. The spiritual reason for this was that Saul's government represented the dominion of truth alone, wherefore he could not act the part of a priest; for the priesthood, or its function, represented the work of charity.

After this incident Samuel sought him a man after the Lord's own heart, i. e., David, and privately anointed him. As to the matter of the priesthood the case was different with David. According to A. C. 8770, something of this function was added to him. And certainly he had the gift of prophecy, as is sufficiently evidenced by the Psalms, all of which go by his name. But it was still the ancient form, i. e., prophecy continued with song. That he also held himself subject to the prophetic power in the State is clear from his submissive reception of rebuke at the hands of the prophet Nathan over the matter of Bathsheba.

It was not so with his son Solomon, who was placed on the throne by the influence of Nathan. That king, indeed, built the Temple at Jerusalem, and in so doing represented the Human assumed and glorified. But history teaches that he was so dominated by Egyptian influences as to become a servile imitator of the Pharaohs, and in consequence he was led away into idolatry. So overwhelming was this alien influence that the salvation of the true Israel, i. e., the preservation of the representative of a church, depended upon a division of the kingdom. Wherefore the power of prophecy was now turned in the direction of effecting this division. Accordingly Abijah, the prophet, meeting a young man, Jeroboam by name, caught the garment that was on him and rent it into twelve pieces, and said, "Take the ten pieces, for thus saith the Lord, the God of Israel, Behold I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee." The high spiritual meaning of this division was that the spiritual, as well as the celestial kingdom, of the Lord, might be distinctly represented, the one by the northern and the other by the southern kingdom. But we are more particularly concerned with the historical significance of the event, and its relation to the prophetic function. In this regard the division was the work of prophets. But they were doomed to an immediate disappointment. For no sooner was Jeroboam placed in power over the northern section than he perverted the representative worship of the people by setting up two calves of gold, and saying, "Behold thy gods, O Israel."

One he placed in Bethel, the southern point of the kingdom, and the other far to the north, in Dan. This sin of Jeroboam became a standing evil, of which almost all the succeeding rulers were guilty.

During the several short but wicked reigns which immediately followed, the power of prophecy seemed dormant. Not until the time of Ahab did it come forth with a full manifestation of its force. Ahab was more wicked than all the kings who went before him. By his marriage with Jezebel, the Zidonian princess, he subjected Israel to the alluring corruptions of the Phoenician civilization, and many of the people began to worship Baal in place of Jehovah. A temple to Baal was erected in Samaria, and the priests of that God, protected by Jezebel, proceeded with the work of corrupting the people. Then arose Elijah, the Tishbite, one of the greatest of the prophets of the true God. The story of his life is the story of the combat between Jehovah and Baal for dominion over Israel, the climax of which was reached in that dramatic scene on Mount Carmel when the prophets of Baal were pitted against the prophet of Jehovah in a test, whereby the power of their respective gods was tried. The prophets of Baal called in vain for their god to send down fire upon their offering; whereas, on the prayer of Elijah, fire fell from heaven and consumed his sacrifice even to the wood, the stones and the dust, and licked up the water in the trenches. This was the turning point in the work of Elijah in reclaiming Israel.

Unlike Elijah, who passed most of his life in hiding from the power of Ahab, dwelling in caves and secret places in the wilderness, Elisha, as a result of Elijah's work, found himself at the right hand of kings, guiding their councils in war, and revealing to them the secret plans of their adversaries by means of his powers as a prophet. The statement that the sons of prophets enlarged their dwellings at this time is significant. In fact, their power increased daily, so that at length they placed a king of their own making on the throne, in the person of Jehu. This man was a violent character. But violence was needed in the work of purification. Jehu slew Jezebel, the seventy sons of Ahab, and all the worshipers of Baal. Thus was Israel purified for the time, and prophecy became supreme. But the supremacy of a formal good is soon corrupted. The prophetic function was becoming more and more professional, and with the natural result that many aspired to its powers.

In consequence false prophets arose in increasing numbers, and contended with the true men of God for the power and influence which was theirs in a high degree. Naturally the rulers would turn to those prophets who prophesied them good and not evil. And the false prophets were ever willing to prophesy that which was pleasing to the king, for they worked for hire. How were the people to judge between them? The guiding principle was given in Deuteronomy. "The prophet which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, How shall we know the word which the Lord hath spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken; the prophet hath spoken it presumptuously: thou shalt not be afraid of him." (Deut. xviii, 20-22.) The word of the true prophets came to pass, wherefore these prophets were known, if not at the time, yet in the end.

Coincident with the appearance of the Assyrian power on the horizon of Israel, prophecy underwent a signal development. Then began the period of prophet-scribes. Beginning with Amos, of Tekoa, there followed a long line of men of God whose utterances were put in writing. Taken together these prophetic writings comprise a large portion of the Jewish Scriptures. Their presentation of the prophetic power and spirit was the grandest possible. The only things comparable with them are the ancient prophetic songs, after which they were modeled. These writings may be divided into four classes or periods. For there were four most important events, one following after the other, which gave them occasion. In the first class belong those writings which bear reference to the Assyrian invasion and the consequent captivity of the northern tribes. In the second those which refer to the Babylonian invasion and the destruction of Jerusalem. In the third class belong those writings composed in Babylon during the seventy years' captivity. And in the fourth, those which were written after the return. These last but feebly reflected the former glory of prophecy, which reached its supreme height in the period preceding the Babylonian captivity.

This was the period of Isaiah and Jeremiah.

After the return, the work of prophecy was virtually completed. By that event the prophetic ideal, externally considered, was accomplished. Those who followed Zerubbabel in the first expedition across the desert, for the rebuilding of Jerusalem, bearing with them the sacred volumes, were religious enthusiasts. They regarded themselves as a purified Israel. And it was a fact that all the worldly minded, in the ordinary sense of the word, had been absorbed by the Babylonian civilization, wherefore, those who returned, were devoted Jews, entirely given to the worship of the Law. They were designed by Providence for the preservation of the Sacred Scripture. When, therefore, they had settled the land anew, the law in the letter became supreme. This state which was essentially preservative, allowed of no room for living prophecy. At the very first, and before the new Temple was built, there was a slight recrudescence of the prophetic spirit, as is evidenced by the word of the minor prophets, Haggai and Zachariah. But this spirit flashed up feebly, only to go out forever. The day of the priest and scribe, the interpreter of the law, had come. The people, in the excess of their devotion to the law, wrote quotations from it on small pieces of parchment, and tied them on their foreheads and between their eyes. These were their phylacteries which they "made broad" according to the words of the Lord. Such was their literal devotion.

Thus the seeming triumph of Prophecy led to its death, and this because no power, not even the living Word, could make of that nation a spiritual people. Yet they could be brought to love the law of Jehovah their God, and this with an intensity peculiarly Jewish. It was, however, a love of the letter, whereby the spirit was killed. And Israel became as a body of death. The law was encompassed by traditions and customs of a most unyielding character. These were as a hard shell, enclosing and protecting the Divine seed within. For several centuries this state of things continued. But the seed was slowly germinating.

     The time at length came when this gross incrustation was broken, and then it was that prophecy, though dead for centuries, came to its true and full accomplishment in the birth of the Lord Jesus Christ, the God Man.

     Truly the story of the work of prophecy, when told from its beginning to the end, is marvelous beyond words to describe. In glancing over the pages of Scripture, we observe that the body of the first part is composed almost entirely of history, with but a few sparsely scattered notes of prophecy. These gradually increase in number and length until the end, where the body of Scripture is made up entirely of prophecy set in a slender thread of history

     In like manner we note that the function and power of prophecy passes through successive stages of development until it becomes the supreme and only medium. Then its voice is suddenly stilled, for its actual work is done. There is a period of waiting before the final culmination. But when this culmination arrives, then a new light is thrown on every page of Scripture. Every prophecy is made to give forth its final meaning; and it is seen that the true and inward work of prophecy was to pre pare the world, and provide a medium for the birth of the God Man.

     Truly, then, the prophetic function was the living principle in Israel, and the prophets, under the Divine hand, were the builders of that nation. This fact, when spiritually interpreted, will yield a valuable lesson, viz., that the Church of the Lord is to be built through the medium of teaching the Divine Doctrine; for by such teaching the people are fed with spiritual bread. That is to say, there must be in every spiritual church something analogous to the living and continuous function of prophecy in Israel, and it is obvious that that analogous thing can only be the teaching of doctrine from an internal perception of truth. Upon this the life and progress of the Church depends. And when it is lacking the Church begins to fail. In the New Church the priesthood is designed for this; use. But we must at the same time realize that a formal designation does not necessarily carry with it the true gift of the spirit.

BIRTH OF THE HUMAN 1907

BIRTH OF THE HUMAN Rev. EMIL CRONLUND 1907

     "He shall grow up before Him as a tender plant, and as a root out of a dry ground: He hath no form nor comeliness; and when we shall see Him, there is beauty that we should desire Him."

     It is the fundamental truth of genuine Christianity that the Lord Jesus Christ is the omnipotent God of Heaven and earth, the one and only object of man's worship and adoration. The Heaven of angels knows of no other God, nor does the true Church of the Lord upon the earth. A just God and a Saviour there is none beside Him. There is no truth that it is more necessary for man to know than this, that the Lord is God even as to the Human, for this truth is the door through which entrance is given into the sanctuary of all truths, for he who reads the Scriptures by the light of this truth is able to be illustrated by the Lord, and thus to see all the truths of the Word in light. The Scriptures are they that testify of the Lord, and without the acknowledgment of Him the sayings of the Scriptures will necessarily seem dark and void of meaning. The truth that the Lord's Human is Divine leads unto all truths, for all truth proceeds from the glorified Human of the Lord, and every truth of the Word regards the Lord, and treats of the manner in which He glorified His Human. Every truth of the Word is a mirror of the Lord, and if the Lord is not seen in the Word then nothing but self and the loves of self and of the world are seen there, for then every truth is falsified so as to favor impure delights.

     To know the Lord, the only true God, is life eternal. When all true knowledge concerning the Lord had been destroyed in the Church, then the God of the universe came down to the earth and manifested Himself there in person, in order that the human race might be brought back to a knowledge of its God, and so a road opened leading to salvation. Jehovah bowed the Heavens and came down, and the power of the Highest overshadowed the virgin Mary, and the Holy Thing that was born of her was called the Son of the Highest. This Son of the Highest who was born of the virgin Mary was called Jesus, for He should save His people from their sins.

This Son of the Highest was the seed of the woman, spoken of in Genesis, who should bruise the head of the serpent, and so destroy his power forever.

But when the eternal Word became flesh, and dwelt among us, He did not appear to men as the King of Glory, but He came rather as the friend of the despised publicans and sinners, and He chose for disciples, not scribes and Pharisees, but simple and ignorant fishermen, who were not men of external culture and learning. In a word, the Savior of men appeared as an ordinary man while He was on earth, and therefore as an object of contempt. The Lord's appearance to the Jewish Church, and His treatment by that Church, are described by the Prophet Isaiah in these words "He shall grow up before Him as a tender plant, and as a root out of a dry ground: He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him." The Lord in His Human appeared to the people of His day as a "tender plant," for by a "plant" is signified truth, and by "tender" is signified what has received some spiritual life, but not Divine life. This makes it evident that the Lord is called a "tender plant" because it did not appear that He was the Divine truth itself, it was not evident that what He spoke was the living Word of God. The multitudes were indeed astonished at his doctrine, "for He taught them as one having authority, and not as the scribes," but still his doctrine was not regarded as Divine doctrine; the Lord was looked upon as a wonderful teacher, but still a human teacher, for the Spirit and life which were in His words were not perceived by His hearers. Nevertheless the Lord was the Divine truth itself, and His words were the words of Divine wisdom. To the Jews He seemed like a "tender plant," but He Himself declared that He was the "true vine," that is, the source of all wisdom in Heaven and on earth.

As it did not appear that the Lord was the Divine Wisdom itself, so neither did it appear that He was the Divine Love itself, for He also seemed to the Jews like "a root out of a dry ground."

By a "root" is signified the love of the will; and by "ground" the external man, and by "dry ground" the external man void of spiritual life. When the Lord is called a "root out of a dry ground" it therefore means that His love did not appear to be Divine, but seemed to derive its origin from what was external, and thus it appeared like the love of any other man, which is external compared with Divine Love.

     Nevertheless the real truth is, that the Lord, when He was in the world, spoke from the Divine Love itself, and that He fought against the hells from the Divine Love of the salvation of souls. The Lord was the "root and the offspring of David," that is, the Divine Love itself, which came down from Heaven and clothed itself with a material human body. The Divine Love was covered with a human body of flesh and blood in the person of Jesus Christ, and the God of the universe chose to appear in this manner in order that He might seek and save that which was lost, and give His life a ransom for many.

     Thus it did not seem as if either the Divine Love or the Divine Wisdom were in the Lord when He was in the world. The appearance was as if the Divine were not in Him, and therefore He is described in these words: "He hath no form nor comeliness, and when we shall see Him, there is no beauty that we should desire Him."

     Because the Lord seemed like an ordinary man when He was in the world, therefore the Jews could not believe that He was the God of Heaven. There was nothing about His external appearance or in His life that convinced them that He was the promised Messiah, the one of whom it was written in the volume of the Book. Although He was the creator of all things, and consequently the possessor of Heaven and earth, yet He was pleased to seem poor. The Lord lived in so humble a way as scarcely to be distinguished from an ordinary man, and not in splendor as God, that the Jews might not acknowledge Him as the Messiah from externals, but from internals. It is a law of the Divine providence that man should believe in the Lord because of internal evidences, and not because of external alone. His disciples believed in Him because He had the words of eternal life, and so also every one who believes in the Lord must believe in Him for this same reason, and for no other.

     The Jews, however, because they were spiritually blind, were unable to understand the words of eternal life that proceeded out of His mouth, they were unable to see the internal evidences of His Divinity, and so they asked Him for external evidences, they asked Him for a sign from Heaven which should convince them of His Divinity. But because the Lord should be acknowledged from the internals and trot from the externals, He was unwilling to give them a sign; for if they had acknowledged Him and not from internals, and afterwards had not seen themselves exalted to be the lords of the earth, they would have fallen back, and so would have become profaners; it was for this reason that He was not willing to give them a sign. It was because of the hardness of their heart that they asked for a sign, and therefore the Lord's answer to their request was: "An evil and adulterous generation seeketh after a sign; and there shall no be given to it but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." (Matt. xii:38-40.) "Jonas was three nights and three days in the belly of the whale," and this was taken for a sign because it signified the burial and resurrection of the Lord, thus the complete glorification of His Human, "three days and three nights" signifying completeness. (A. E. 706.) Thus the fact that the Lord rose from the dead in a glorified Divine body was a sign that He was God.

     The external man requires external evidences in order that he may believe the truth, but the internal man looks only for internal evidences, and in this does the internal man differ from the external. The external man judges of all things according to the appearance, but not so the internal. With the external man one objection based on appearances has more weight than a thousand confirmations, while with the internal or spiritual man one truth prevails over a thousand objections based on appearances.

     That the Lord is to be believed in from internal evidences is also clear from what the angel said to the shepherds when He announced to them the birth of the Saviour, for He said: "And this shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger." (Luke ii:12.)

Since a sign means attestation that they might believe that the Saviour of the world was born, it is said that they should find Him "wrapped in swaddling clothes, lying in a manger;" but that this was an attestation no one can know until it is known what is meant by "swaddling clothes" and by a "manger." By "swaddling clothes" are represented first truths, which are truths of innocence. By the Lord as an infant being wrapped in these is therefore signified that He was innocence itself, and that men might know that He was the Saviour of the world because of His innocence, for no one was able to convince Him of sin. And by a "manger" is represented doctrine of truth from the Word, because "horses" signify the understanding of the Word; thus a manger," as a feeding place for horses, signifies doctrine of truth from the Word. (A. E. 706.) Thus the Lord was laid in a manger because He was the Word, because He was the Word made flesh. And as He was the Word He was also Doctrine derived from the Word. Such doctrine is what alone nourishes the understanding of man, and this is pictured on the natural plane by a horse, which signifies the understanding, receiving his food out of a manger. Thus a sign that the Lord was the Saviour of the world was that He had the doctrine of genuine truth to give to His hearers. This, however, was an internal sign, not an external, and so no one but an internal man would be able to see it. Those only who are in the good of charity and who are in the genuine affection of truth are able to acknowledge the Lord, and are able to receive what He has revealed because of the doctrine of genuine truth which it contains.

Thus although the Lord was born amid such humble circumstances, still there was a heavenly representation in each one. If it had pleased the Lord He might have been born in a most splendid palace, and have been laid in a bed adorned with precious stones, but He would thus have been with such as were in no doctrine of truth, and there would have been no heavenly representation.

But as the Jews of old did not accept the Lord as the God of Heaven and earth and the Saviour of the world, so neither do Christians at this day.

Those who are of the Christian world, especially the learned, are of the opinion, that, inasmuch as the Lord was born a man, and appeared a man, He cannot be, as to the Human, the God of the universe, still less the Creator of all things; and this is a sign that their nature is perverted; for in those with whom there is anything uncorrupted in the intellectual part, and still more in the voluntary part, it is innate that the God of the universe must needs appear altogether as a man. (S. D. 4775.)

The Gentiles, however, are able to think of God as a man, and those of them who have been converted to Christianity, in the other life, adore the Lord alone; and this because they believe that it could not be otherwise than that the supreme God manifested Himself on earth as a man, and that the supreme God is a Divine man, and that if there had not such an idea of the supreme God, they could not have any idea, thus neither could they think about God, consequently they could not know Him, and still less love Him. (A. C. 5256)

It is exceedingly difficult for Christians to believe in the Divine Human of the Lord, and to acknowledge the Lord as the only God of Heaven and earth; and the cause of this difficulty is their belief in three Divine persons from eternity. The truth that the Lord's Human is Divine cannot be accepted unless the idea or three persons in the Godhead be first rejected. The mission of the New Church is to proclaim the everlasting gospel that the Lord Jesus Christ is the only God of Heaven and earth, that He is God even as to the Human, and that the trinity is in Him. No one from the Christian world can be saved unless he is willing to receive this truth. The Lord is the Saviour, and no one can save man from his sins but God Almighty therefore, the Lord must be God. The Sacred Scripture teaches nothing else, for it is said there: "Unto us a child is born, unto us a son is given; and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace."--Amen.

"DICTA PROBANTIA." 1907

"DICTA PROBANTIA." Rev. ALFRED ACTON 1907

     The little work published some sixty-five years ago by Dr. Immanuel Tafel under the title "Dicta Probantia," is by far the least read or known of Swedenborg's theological works. Even by those who are acquainted with the book, little is known of its contents, and it is often wrongly accounted as a work written prior to the author's illumination. Yet the fact is that it is one of the latest of his Writings.

     Of the MSS, borrowed from the Swedish Academy of Sciences by Nordenskjold in 1786 or 1787, and never returned by him, several were conveyed to England by Wadstrom, in 1788, for the purpose of having them published. Wadstrom deposited them with Benedict Chastanier, who, being unsuccessful in his efforts to get them printed, was eventually constrained by extreme poverty to deposit them with a "religious friend" as security for a loan. From this friend, or some other person, they came into the possession of the Rev. Manoah Sibley, who paid the money advanced on them. After Mr. Sibley's death in 1840 they were purchased by the London Swedenborg Society who, in 1842, restored them to the library in Stockholm. Before they were restored, however, the Swedenborg Society received permission to transcribe and print them, and for this purpose they were sent to Dr. Immanuel Tafel. Among these MSS., besides the greater part of the Spiritual Diary, was found a small volume of 180 pages, many of them blank, and without any title. It had been catalogued by Swedenborg's heirs as "Sentences from the Sacred Scripture collected under various heads. . ." In publishing it Dr. Tafel supplied the title, "Dicta probantia Veteris et Novi Testamenti collecta and breviter explicata" (Proof Passages from the Old and New Testament, collected and briefly explained), Tübingen, 1845.

     This is the only appearance of Dicta Probantia in print until the publication of the English translation, noticed on another page, entitled "Scripture Confirmations of New Church Doctrine."

This is hardly an improvement on the title given by Dr. Tafel. In the absence of any explanatory preface it will be apt to convey the impression that Swedenborg here presents a formal and systematic collection of passages in confirmation of the general doctrines of the New Church, when yet there can be hardly any doubt that time work was prepared not for publication but as a preparation for another work. Moreover, under many of the headings the quotations from Scripture are very incomplete. A better and fully descriptive title, as it seems to us, would have been "Scripture Passages Collected under various Headings, and briefly explained."

     The date at which Dicta Probantia was written is not known with certainty. That it was after 1766 is shown by a reference (p. 32 of the translation) to the Apocalypse Revealed, which was published in that year. Dr. R. L. Tafel, in his Documents concerning Swedenborg, places its composition in 1769. He argues that the quotations from the Epistles, with which Dicta Probantia abounds, do not occur elsewhere in Swedenborg's writings, to any considerable extent, except in the Apocalypse Revealed and the True Christian Religion; and since the work was posterior to the Apocalypse Revealed, as noted above, he concludes that it must have been written in preparation for the True Christian Religion, and therefore in 1769.

     But an examination of the work itself indicates that possibly it may be assigned to an even later date. Of the four hundred quotations from the Epistles which it contains, about sixty are cited in the True Christian Religion. But it does not therefore necessarily follow that these sixty were taken from the Dicta Probantia.

     On the other hand there is very positive evidence that Dicta Probantia was used in the preparation of the Coronis. In the chapters on Christ, God, and The Advent, which comprise over half the work--about 100 of the citations from the Prophets and Psalms are crossed out by Swedenborg, indicating that they have been used by him in some other work. Of these citations thus crossed out only three or four are quoted in the True Christian Religion, while over seventy of them occur in the Coronis, together with a number which Swedenborg has evidently omitted so cross off by inadvertence.

The quotations in the Coronis are sometimes longer, sometimes shorter than in the Dicta Probantia--showing that Swedenborg did not rely solely on that work--but, so far as translation is concerned, they are practically identical, and this in one case, even to the repetition of a mistake (Rev. for Deus in Is. lii.7).

     Whatever may be the date of its actual composition, there can be no question but that the Dicta Probantia was used for the most part in the preparation of the Coronis. And this conclusion is further strengthened by the fact that the "Argumentum," (or index to the general spiritual sense,--referred to in the body of the work by numbers put in the margin), agrees verbatim et literatim with the second part of the "Argumentum" prefixed to the Coronis; while the first part of this latter "Argumentum," agrees in a similar way with a short paragraph on the last page of the MS. of Dicta Probantia at the end of the Table of Contents. This paragraph is prefixed by the words, N. B. Hoc. Ordine sequuntur, (N. B. They follow in the following order:), indicating a plan laid out for some projected work. This plan was actually followed in the several chapters of the Coronis.

     It appears, therefore, by no means improbable that Dicta Probantia was written as late as 1771 in direct preparation for the Coronis, or "Crown to the True Christian Religion." It may be added that the latter portion of the Coronis is missing, but perhaps the nature C the contents of the missing part may be gathered from a study of the twenty-five or more passages in the Dicta Probantia which are crossed out, as though used, but which cannot be found in the Coronis as we now have it. For there seems no room for doubt that these passages also, like all the others crossed out by Swedenborg, were used in composing that work.

     As already indicated, the Dicta Probantia consists of Scripture passages digested and arranged under chapters or headings. There are twenty of these chapters, but most of them are very short, a number consisting merely of one or two quotations, and one having nothing more than the heading. The author possibly intended to fill in these smaller chapters later on.

More than half the work is contained in the chapters on Christ and The Advent which are very complete and are practically the only part of the work drawn from in the composition of the Coronis. The chapter on Baptism comprises only one line in Swedenborg's handwriting, the remaining three or four lines being by another hand, "copied" as stated in a note on the MS. page, "from a leaf presented to Mr. Clover* of Manchester." Nothing is known in explanation of this curious note. Another and somewhat longer chapter, the chapter on Heaven, is stated by the English translator to be "in the handwriting of the Rev. M. Sibley." It would appear that the translator had access to the original MS., for the Latin editor makes no mention of any portion of the work being in the handwriting of Mr. Sibley.
     * Mr. Clover, a barrack master, was the founder of the Norwich Society. He died in 1824, in his 68th year.

     The work contains about five hundred quotations from the Prophets and Psalms, four hundred from the Epistles and three hundred from the Gospels and Apocalypse. Something of the general spiritual sense of these passages is, of course, involved in the headings under which they are arranged. But besides this there are, in the three longest chapters, (Christ. The Advent, and The Last Judgment), marginal numbers referring to a key or "argumentum" prefixed to the work, by which the general subject of the internal sense can be ascertained with more exactness. In the first named chapter these numbers are added only to quotations from the Word, but in the other two they include also the Epistles.

     In addition to this, the specific internal sense of quotations is given in over a hundred cases, about half of which are from Isaiah. The explication is very general, but it includes passages nowhere else explained in the Writings: and in one case at least, a more specific turn is given to the explication already known. This is in Daniel, chapter ix, where it is said that "Verse 25 treats of the first state of the Christian Church, when it was called Apostolic, thus up to the Nicene Council, that yet it was in 'troublous times' by reason of heresies then. Verse 26 treats of the second state of that Church, when the papacy prevailed, in which all the Lord's Divine power was transferred to the pope, and the Word was almost buried, and with it all knowledge of the Lord and all knowledge of truth. . . . Verse 27 treats of the third state of that Church which is called the Church of the Reformation, in which worship of the Lord ceased because men departed from Him to three gods from eternity, and hence they sank into mere falses until not one single spiritual truth was left remaining . . ." (p. 32).

The quotations from the Epistles are not, of course, explained as to a spiritual sense; but in two or three cases an explanatory comment is added. The author notes that in Romans xiv, 23 Paul "means the belief in respecting to eating this or that thing." Also that by the statement, in Hebrew xi, 6, that "without faith it is impossible to please God," is meant "believing what God has said"(ibid); and that by the elect being in Christ before the foundation of the world, (Eph. 1, 3, seq.) is meant "the universal election of those who believe in Christ, as is evident from verses 10, 11 and 13" (p 66). There is also an explanation of the spiritual signification of the four things, mentioned by Paul. (Acts xv, 20-29), from which men are to abstain (p. 79), but the explanation evidently refers to the Mosaic law which Paul here has in mind.

Besides these comments and spiritual explanations, the Dicta Probantia contains an "Arcanum," being a statement of the general doctrine of the descent of the Lord and His Glorification (p. 12). There is also a short paragraph, marked "N. B." in the signification of the destruction of the world by fire; the paragraph concludes with the words. "These things are confirmed by the angels of heaven." (p. 26.) Finally, in the chapter on God the Father, there is a short statement which is somewhat remarkable, and which we will therefore quote in full: "Perhaps it is worthy of mention, concerning a divided Trinity, that the following is taken from hell, Divide and command. Are not all heresies concerning God from thence? It is otherwise if you conjoin the Trinity in one Person."

EROS--CUPID 1907

EROS--CUPID Rev. C. TH. ODHNER 1907

     Cupid, the constant companion of Aphrodite, appears in two very distinct forms in Greek Mythology. In his more familiar aspect he is the rosy, mischievous child of Aphrodite and Ares, the winged little boy, from whose arrows there was no escape by gods or men. But in his more archaic form he existed long before Aphrodite arose from the sea-foam, and according to Hesiod he alone of all the gods was self-existent, prior to the Olympian gods, prior to the Titans, to Ouranos, nay, prior to primeval Evening and Night. "First Chaos was: next ample-bosomed earth. . . . Love then arose, most beauteous of immortals." Or, as Aristophanes puts it,

     In the dreary chaotical closet
     Of Erebus old was a privy deposit.
     By Night the primeval in secrecy laid;
     A mystical Egg, that in silence and shade
     Was brooded and hatched; till the time came about;
     And Love, the delightful, in glory flew out.
                         (Freres's transl.)

     It is evident that this primordial Eros, who was not the child of Chaos, but simply "arose," was the personification of the Divine Love itself, the "Divinum a Quo," from which and out of which all things were created. Hence we find, among the legends, that it was this Eros who by his arrows pierced the cold bosom of primeval earth, bringing into life all plants and animals upon it. He it was who commanded Prometheus to create the first man upon the earth, and who is said to have breathed the breath of life into the nostrils of the newly made form of clay. We find him, again, present at the birth of Aphrodite, welcoming her and tenderly lifting her out of the waves of the sea. He is here represented as a youth whose face was radiant with such a beauty that it was said: "It comes from God, and it leads to God." It was in this form that Eros was worshiped as the principal god of the primitive Pelasgians, the archaic ancestors of the Hellenic race.

     It was only in later ages that Eros was identified with Cupid, the son of Venus, and came to stand for the Desire which is generated by Beauty. As such he is generally represented as a small, plump, naked boy with rosy, dimpled cheeks, roguish eyes, gauzy wings, and carrying in his chubby hands the body and arrows which inflict such lovely pains in all hearts. It is said that Cupid, in spite of the best of care, never grew from this infantile stature, and when the anxious mother consulted an oracle about this mystery, she was assured that "Love cannot grew without Passion." The saving was explained after Venus gave birth to a second son, Anteros or Himeros, who signifies the Passion of Love, for Cupid then began to grow into a handsome, slender youth. He is therefore represented sometimes as a baby-boy and sometimes, as in the story of Psyche, as a young man in the very flower of masculine beauty, (if such a term may be allowed by the fairer sex).

     Of the innumerable statues of Eros the most celebrated was the one executed by Praxitels for the Thespians, in whose city gymnastical and musical contests, (the Erotidae), were held in his honor every four years. Generally his statues were to be found in the palaestra beside those of Hermes and Hercules, these three being the deities especially admired by the young athletes.

     As his name indicates, Cupid in the natural sense signifies desire, and his arrows are the charms of the opposite sex which excite desire. But if we look a little beneath the surface we shall find more noble things. Both Venus and Cupid represent the conjugial, but with a difference; Venus, as a woman: represents the good of the conjugial, that is to say, conjugial love itself, while Cupid, the boy or youth, stands for the truth of that love. Hence we find him furnished with a bow which signifies the doctrine of conjugial love, and with arrows which signify the truths of that doctrine. His youthfulness indicates the innocence of this truth, and his wings represent its elevated and elevating spirituality.

     This may be a very different conception of Cupid than the one commonly prevailing, but to us it is inspiring to be able, by means of correspondence, to lift our eyes from the contemplation of Cupid as signifying mere sexual desire, to a vision of him as the beautiful personification of the Divine Truth which comes from Divine Love itself and leads to heavenly love, truly conjugial.

In the work on Conjugial Love the men and women of the Lord's New Church may behold a truly Divine Cupid, a Doctrine which is innocence itself and loveliness itself, and well may we open our breasts to its flower-tipped arrows, for its teachings will lead us to that love which is beauty itself and happiness itself.

     This truth of conjugial love is what is signified by the "little boy" in the Memorable Relations in Conjugial Love (nos. 293, 294), who came to the seven wives who were called "the virgins of the Fountain." As he descended from the superior heaven he was seen at first as a dove with a leaf in its mouth, but as he came nearer he appeared as a little boy with a paper in his hand. On coming up to Swedenborg he handed the paper to him and said, "Read this to the virgins of the Fountain."

     I read these words: "Tell the inhabitants of your earth that there exists a love truly conjugial, the delights of which are myriads, scarcely any of which are yet known to the world; but they will be known when the Church betroths herself to her Lord, and is married."

     That Cupid stands for something higher than mere desire is evident from his role in the story of Psyche, which, by the common consent of ancient and modern interpreters, represents the story of the purification of the human soul.

     PSYCHE, whose name means "soul," was a young princess of such surpassing loveliness and beauty that the people of her father's realm offered their homage to her instead of to Venus. The princess herself refused to receive the homage, but the goddess of beauty determined to show the impious people that Psyche was but human, commanded Cupid to transfix the maiden's heart with one of his arrows, in order to inspire in her breast the love for some ordinary mortal. Cupid started out on his task, but when beholding the beauty of the princess, slumbering in the moonlight, he was so startled that his flesh came in contact with one of his own arrows, and so he fell in love with his intended victim.

     At the instigation of Cupid, Psyche was now carried off in the strong yet gentle arms of Zephyrus to a paradisal isle, where in a fairy palace she was wooed and won by the god of love. Here she spent months of ecstatic bliss, the only drawback to her happiness being a longing for her two elder sisters and the fact that she had never been allowed to look upon the face of her bride-groom who visited her only in the dark. She had been entreated, and had promised, to make no attempt to discover his name or to catch a glimpse of his face; if she broke this promise the lover must leave her, never to return, for

                         the high gods
     Link Love with faith; and he withdraws himself
     From the full gaze of knowledge.

     After a time she requested to see her sisters once more, and Cupid reluctantly gave his consent: the sisters appeared on the isle, but, jealous of Psyche's beauty and happiness, they suggested that her lover was in reality some hideous monster, and advised her to conceal a lamp and dagger in her chamber in order to examine and if necessary kill her husband when asleep. Poor Psyche, torn with doubts, acted upon their advice, and in the dead of night she stole from the couch, lighted the lamp, and beheld,--not an ogre but the god of love himself. Trembling with joy, she happened to spill a drop of oil from the lamp upon the sleeping Cupid: he awoke, realized her broken promise, and disappeared.

     Farewell! There is no Love except with Faith,
     And thine is dead! Farewell! I come no more!
                         (Lewis Morris.)

     Vanished now was her dream of love, and vanished the fairy isle and paradise. Disconsolate, yet forced to live, Psyche henceforth wandered from land to land: seeking Cupid and questioning all she met. Finally she was advised by Ceres to enter into the service of Venus as a common housemaid and to perform in humility and obedience whatever task was imposed upon her. She accepted the counsel and entered into the service of her jealous mother-in-law, who set her to one task after another which would have been impossible to accomplish without the unknown aid of Cupid, who still loved her from afar.

She was, for instance, led to an immense heap of grain mixed with an equal amount of seeds of weed, and was commanded to separate, before sundown, the good seed from the bad. Despairingly she set about her task, but Cupid, in pity, caused an army of ants to appear, each of whom seized one grain, and then another, and the separation was effected in a very short time.

     Having accomplished this and numerous other tasks, each more difficult than the other, Psyche was finally sent down to the realm of Hades to fetch thence for Venus a box of beauty-ointment, for which Proserpine alone possessed the recipe. This errand, too, she accomplished in safety, encountering the terrors of death without fear, and though on the return, overpowered by curiosity, she opened the box and was speedily put to sleep by the hypnotic perfume exhaling from it, the gods forgave this unconquerable feminine failing, and after all her sore trials she was awakened by a kiss to find herself in the arms of her long-lost and loving bridegroom. Venus herself now welcomed her to Olympus and all the gods united in celebrating her apotheosis and heavenly nuptials.

     The ancients, from their knowledge of correspondences, always depicted Psyche with the wings of a butterfly, for they knew that a butterfly represents the resurrection of the soul after death. They knew also that conjugial love is eternal, and that a heavenly marriage is the reward of a life of temptations; thus Psyche after all her trials finally won her Cupid, even as Hercules, after his many labors, obtained the hand of Hebe. The two stories internally resemble each other, but the story of Psyche is the story of human regeneration, while the story of Hercules is a prophetic representation of the glorification of the human of the Lord.

     Though we cannot in detail explain the story of Psyche, on account of its many poetical and fabulous embellishments, still the general significance is plain enough. It is a story of the "course of true love," which proverbially "never runs smooth." The ecstatic joys Of the honeymoon are invariably followed by the doubts and temptations, through the victory in which the conjugial can be purified of earthly dress and thus rendered spiritual and eternal.

In its more general signification the worship of Psyche by the people of her father's kingdom typifies the tendency of the lower thoughts and affections of the mind to worship the human instead of the Divine. The refusal of Psyche to receive the adoration indicates the state of humility which makes possible a future regeneration. In this state Cupid appears on the scene; the Divine Truth comes to the soul and is received by it, but at first in a state of obscurity. It is not yet a genuine conjunction, for there is still a longing for the affections of former states. These affections, like the elder sisters of Psyche, infuse doubts as to the Divinity of the Truth, and a desire to see from oneself, from the self-intelligence of the natural man, without the affirmative trust that the Truth is Divine because it is the Lord's Word. Psyche's night-lamp is this self-intelligence, and the oil which nourishes its flame is the love of self, the touch of which causes the perception of Truth to vanish from the mind. Every regenerating man must pass through the state of doubt; the New Church itself is passing through such a state, especially in respect to the Divinity of the work on Conjugial Love; it was received with joy at first, but is now generally doubted and all but rejected because its teachings do not agree with the standards of worldly self-intelligence.

But the memory of the first love remains with the regenerating man and continues as the guiding star and hope in the troubles and trials which now ensue. There are many tasks to be accomplished in the new life upon which he has entered: he must, for one thing, learn to discriminate between genuine truths and mere appearances of truth which within are falsities. Like Psyche he must separate the good grain from the bad, and this can be accomplished only by the help of those things in the mind which are represented by the busy, systematic ants,--that is, the discriminating thoughts of the rational faculty.

Psyche's last trial, her journey to Hades, is evidently a symbol of the final journey of man to the kingdom of death.

IS THE FINANCIAL SUPPORT OF THE CHURCH A BENEFACTION OF CHARITY? 1907

IS THE FINANCIAL SUPPORT OF THE CHURCH A BENEFACTION OF CHARITY? W. H. JUNGE 1907

     The money contributions which make the uses of the Church may possibly be classified as follows:

     a) Public Duties of Charity. b) Social Benefactions and c) Benefactions of Charity. To a casual observer the dividing lines are not plain, but as soon as the underlying principles are brought out the classification becomes a simple matter.

     The Public duties of Charity are stated in the Writings to be the cheerful payment of taxes for the support of State and Church, and while the New Church has probably never been supported from the public exchequer, yet no doubt this classification would cover all money contributions given to the Church to be expended by its officers without the dictation of the contributor.

     It is part of the freedom employed by the Church that this taxation should be voluntary.

     It seems, therefore, plain that money given for the support of Church and school,--money that is expended by the officers of the Church without the advice of those contributing,--is a substitute for the Church taxes spoken of in the Writings and is a Public Duty of Charity.

     Social benefactions consist of giving feasts, dinners, suppers, etc. While these are as necessary to us in the Church as the food we eat, they are on a different plane from the Public Duties, and it seems eminently proper that their management and financing should form an independent branch of the Church work.

     Benefactions of Charity are the kindly acts outside of one's business or calling, such as gifts to the Church, building of hospitals, endowments, and relieving the difficulties of fellow men. All these must be benefactions, and are so set forth in the Writings.

     The giving of a communion set to the Church would be a benefaction of Charity, and a very different thing from giving money for the actual support of the Church.

     It would seem to be true that the public duties of Charity are obligatory; the social benefactions necessary; and the benefactions of Charity the pleasant ultimate delights of abundance.

     The financial support of the Church, strictly speaking, is a public duty; we of the Church may perform it in freedom, but no New churchman can neglect it and remain in Charity.

     In closing, I would like to say a word of our system of voluntary taxation, the most efficient and elastic method of collecting funds that has ever been developed. The measure of the tax is an accommodation between the known needs of the Church and the means of each contributor. That it is efficient is demonstrated by the uses that thrive in the Church. That it is elastic is shown by the promptness with which deficits are covered as soon as proper information is given out to the body at large.

     For years we have been talking of the value of small contributions, and more recently we have learned the value of small additions to contributions when deficits have occurred. It does not seem a large matter to add a cent or five cents to our regular contributions, but when all without consultation do this because they see an immediate need, the aggregate result is astonishing.

     The public duties of Charity are well attended to in our Church, and as we learn more about our duties we shall continually do better.

     The support of the Church and School is a public duty of Charity,--not a benefaction.

Editorial Department 1907

Editorial Department Editor 1907

     NOTES AND REVIEWS.

     Volume VI, of the "Library Edition" of the Arcana Coelestia has been received. It is a genuine pleasure to handle these beautiful and practical volumes,--unsurpassed as they are both in external make-up and in general ease and fidelity of diction and rendering. Our objections to certain parts of its terminology have already been registered.

     The latest objection that has been raised against the term "conjugial," is that it was "never used by Swedenborg, who wrote in Latin, and not in English. The English word was not coined from the Latin until more than twenty years after Swedenborg's decease. Of course, then, it is not 'a word used in the Divine revelations through Swedenborg,' but only in a mistaken English translation of them." (S. M. W. in the Messenger for December 12.) Evidently, the discussion is taking a humorous turn!

     The Rev. A. E. Beilby, the "funny man" of the English Conference, in an article on "The Correspondence of Woman," in the New Church Magazine for December, concludes his profound meditations on this subject thus: "What we value in her is not so much 'affection'--though that is a pleasant enough accompaniment or condiment,--but her capacity for seeing things in a flash, whilst a mere man is hunting for his spectacles. What woman, on the other hand, likes in a man is not especially his intellect,--which she may remotely admire, but probably in her heart finds a little tedious,--but his capacity for loving,--loving her." What an elevated conception of the Conjugial!

     A writer in the Messenger for November 14, while generally castigating the methods in the Convention, incidentally lets out "the skeleton in the closet" by stating: "For years the Church, through its ministerial leaders, has said: 'the world may not be ready for this or that Doctrine. We must be careful how we send forth a book like Conjugial Love. We must protect certain truths from profanation by the world."

The writer should, however, credit these readers in the Church with at least some degree of sincerity. If they believed "certain truths" to be really true, they would no doubt pursue a less esoteric policy. The trouble is that they do not believe them to be truths, but shameful falsities, and therefore these must be kept hidden from the public gaze. What is not sincere in this procedure is the lack of frank and public repudiation of these "certain truths" together with the whole Divine work in which they are revealed.

In the November number of the Records of the Past, (a very valuable American journal of archaeology), there is a highly interesting illustrated article on "The City of the Creed," (Nicaea), by I. F. Dodd, describing a Visit to the ruins of that ancient city of unfortunate fame in the history of the Christian Church. It is most interesting to wander with the author amidst the broken columns of the very palaces and halls where, in the year 325, the Godhead was divided into three persons and Christ into two for ever separate natures, and where, in the year 787, as the natural fruition of the first meeting, open idolatry and polytheism was formally sanctioned by the Catholic Church. We look in vain, however, for any photograph of that cellar or "dark vault" where those secretly met "who hall the greatest influence in that Council, and who in dignity and authority prevailed over the rest, and who there concluded that both a Divine and a Human must be attributed to the Lord, principally for the reason that otherwise the papal throne would not stand." (A. C. 4738; S. D. 4551) The following remark of the author is illustrative of the ignorance and indifference of the present age: "The tendency back towards polytheism was a real danger, and the struggle of the Council over the form of a word, (a struggle that seems to us so petty), resulted in a creed that has been a bulwark to the Church." It is to be noted that it was this very "tendency back toward polytheism" that carried the day at Nicaea. The "petty" struggle over the form of a work was as to whether Christ was of the same substance with the Father, and therefore of the same Divinity, (homo-ousian), or of similar but not equally Divine substance, (homoi-ousian). The struggle, apparently, was over a single jot, but upon that jot depended Christianity or Arianism. Christianity won, but immediately committed suicide.

The Academy Book Room has issued the annual Calendar of the General Church containing directions for "Daily Lessons from the Word and the Writings of the New Church," for the year 1897. Having completed all the Writings published by Swedenborg himself, this Calendar, which was first issued in 1879, now takes up the "Posthumous Works," and first of all the Apocalypse Explained. As an aid in maintaining the regularity of the home-worship, the use of the Calendar cannot be over-estimated. The use of reading "in choirs" has been repeatedly pointed out, and now there is the additional incentive of beginning a new work, one which has been read consecutively by comparatively few members of the Church. It is to be hoped that the small remnant of steady "Calendar readers" will now be joined by many new readers and also by those who for various reasons have "lapsed." Let no one be discouraged by the practical difficulties in the way of regular reading. Read every day if you can. Try by every means to cultivate the habit of regularity in your meals of spiritual food. Read a few lines if you cannot read the whole lesson, but cultivate the habit of reflecting upon those few lines. And if interesting thoughts occur to you, or doctrinal questions and difficulties, communicate freely with the Life. As to a standard edition of the Apocalypse Explained, we would recommend the Latin-English edition published in New York. The translation has its serious faults, (like every other edition), but in the case of a doubt it is easy for almost every English reader to refer to the Latin on the opposite page by the simple aid of a small Latin dictionary. The volumes are very cheap, and after a while you will thus possess the whole work both in English and in the original.

SOME HELPS TO THE UNDERSTANDING OF CHRISTIAN TRUTH. FROM THE WRITINGS OF EMANUEL SWEDENBORG. SELECTED FOR USE IN JAPAN. (New York, 1906.) This little pamphlet of fifty pages constitutes the first effort for the dissemination of the Heavenly Doctrine among the Japanese, and as such it should be hailed with interest by every believer in the future of the New Church amongst the gentiles.

The introduction with its incisive attack upon the Tritheism of the Old Christianity, is in refreshing contrast to the apologetic, insinuating stuff usually put forth for missionary purposes. The extracts themselves, mostly from the New Jerusalem and its Heavenly Doctrine, are well chosen, and are followed by a very brief but clear-cut account of Emanuel Swedenborg and the Writings of the New Church. We are informed that an edition of three thousand of these pamphlets has been sent direct to Japan by the American Swedenborg Society, some to Old Church missionaries in Japan, and the rest to Mr. Y. Izumi, care of Sale and Frazer, Yokohama, for free distribution by him. A liberal supply of the Writings in English has also been sent to Yokohama, to be kept for sale or presentation there. We regard the undertaking as most timely and praiseworthy, but regret the sentence "Selected for use in Japan" on the title page of the pamphlet, as it is apt to repel rather than attract a self-respecting Japanese.

A writer in the Hartford Seminary Record illustrates the doctrine of the vicarious atonement by a story of Mrs. Booth. "Laboring with a girl of the streets, the girl's desperate reply was, 'I have no faith in myself that I can ever be a good woman.' The swift answer came, 'Oh, yes, you surely can; I have faith for you.'" Years afterwards Mrs. Booth learned that this vicarious faith "had roused the dormant energies of the sinning soul." The writer continues, "Christ had such faith in man and for man; and by his faith man now climbs to God." A nice way of inculcating humility in Christian workers who have "faith" for lost sinners!

The vicarious sufferings of Christ are also explained by an illustration, the lesson of which is equally calculated to humble the heart of the "Christian worker." It is the story of a forger who is in jail, but is helped spiritually by the sight of his wife's heart-broken sufferings (vicarious) and her continued love. "The Christian who thus loves the sinner and bears the pains of vicarious repentance surely interprets to us the love of Christ. In human measure his work is fully identical with the work of Christ." That is to say, as the sinner is spiritually benefitted by the "vicarious repentance" of his Christian friends, so man is saved by the sufferings of vicarious repentance which were endured by Christ.

     Such is one of the modern interpretations of the doctrine of the atonement bringing to light the merely human conception of Christ which lies within.

     We learn from the Literary Digest that there is a recrudescence in Germany of the Arian attack on Christianity which has been more or less smouldering since the retirement of Professor Harnack from the field of controversial theology. As in former years the attack is directed against the Apostles' Creed which constitutes the legal condition of confirmation in the State Church. A prominent gentleman of Breslau applied to the city pastors for the confirmation of his son on the basis of a confession drawn up by the young man himself, who was unwilling to accept the teaching of the Apostles' Creed with respect to the Divine conception of Christ. Being refused on every hand, the father eventually took his son to a non-Russian city where the latter was confirmed by a "more liberal" pastor. Immediately a bitter attack was made on the Church authorities, who were characterized as illiberal and unprogressive because of their adherence to a "venerable creed which the thinking portion of the Church has broken with," as a sine qua non of Church membership. And the controversy is now going on with vigor.

     On the one side, it is contended that those who deny the Divinity of Christ should leave the Church. And recognizing their number and influence, it is even proposed to give them their share of the Church property and income.

     On the other hand, the radicals, appealing to the Protestant right of individual judgment, refuse to leave, and point instead to their power and numbers. "It is undeniable," says one of their leading representatives, "that at least one-half of the theological professors and docents in the Protestant faculties of the German universities deny this doctrine (of the Divine Conception) in toto. The best theological thought of the day has condemned it."

     How fully is the teaching confirmed, "Arius reigns clandestinely to the end." (T. C. R. 638.)

SCRIPTURE CONFIRMATIONS OF NEW CHURCH DOCTRINE 1907

     SCRIPTURE CONFIRMATIONS OF NEW CHURCH DOCTRINE. The Swedenborg Society. London, 1906, pp. 93.

     Under this title the English reader is introduced for the first time to that little known work, the Dicta Probantia. The translator has also supplied a desideratum to the work in the shape of complete index of Scripture passages.

     In a "Prefatory Note" we are informed that the translation is the work of "the Rev. James Robson Rendell, B. A., with whom have been associated the Rev. Isaiah Tansley, B. A., and Mr. John Stuart Bogg, as a Consultant Committee." With two B. A.'s, the minister of the largest New Church Society in England, and the president of the New Church College, it would surely not be too much to expect a very creditable piece of work. But far from this being the case, were wt asked to characterize the translation by one single word, we could think of no better word than, INACCURACY. It has never been our in fortune to examine a translation in which so many errors are contained,--errors, some of which seem ascribable to no other cause than an ignorance of Latin, such as we can hardly conceive a translator to be capable of.

     There seems to be an entire lack of standard or consistency throughout the work. This is seen in so small a matter as the observance of paragraphs. Sometimes the original paragraphs are divided into a number of paragraphs, and this even in the middle of a quotation; sometimes, on the other hand, the exact reverse is the case. There is an equal exhibition of carelessness in the cross references to the different chapters, which are sometimes in italics sometimes in romans. However, these are matters which in themselves are of little importance. But the same cannot be said of the utter confusion in the use of italics, parentheses, and brackets to indicate additions by the translator. As a guide to the reader, or an evidence of the translator's conscientiousness, they are absolutely worthless.

     The translator seems to have started out with the idea of confining italics to words italicized in the Authorized Version. This is an entirely superfluous nicety in a translation of Swedenborg, but at any rate there should be consistency. The rule, however, is more frequently neglected than observed. Words also are put in italics which occur both in Swedenborg and A. V. A comprehensive example, among many, occurs on page 12, where we read, "Let him be your fear and let him be your dread but," etc.

The second "let" should be in italics and the "but" in romans, a translation of Swedenborg's licet. It is so printed in the A. V. Sometimes also when the translator should use italics, he uses brackets instead.

     The same inconsistency prevails in regard to words omitted by Swedenborg. They are sometimes put in brackets with super-concientious exactitude, as in "covetous [men]" for azrari (p. 25); but more often brackets are dispensed with even in supplying comparatively long omissions. Sometimes the omissions are put in italics, (e. g., "right hand" (!) for dextra), sometimes in parentheses, and, as if to and still further variety, in one place (p. 10), brackets and parentheses are combined. Of course this is a printer's error, but the multitude of slovenly inconsistencies is too great to be laid to the door of the printer.

     The translator also shows a remarkable facility in omitting words used by Swedenborg. Such words as "and," "then," "all," "especially," "etc.," and so forth, are frequently omitted, even where they, or their equivalent, occur in the A. V. Then we have "Jehovah God" for "Jehovah their God" (p. 19), "repented" for "seriously repented" (p. 67), "hair" for "hair of Assyria" (p. 34), "Christ" for "Christ (Messiah)" (p. 8). Sometimes the words omitted are Swedenborg's additions to the words of Scripture, made by way of explanation or paraphrase, but generally they are simply literal translations of the Scripture. More serious are the omissions of whole phrases, as on page 10. "The day dawn from on high," on page 38, "because I have put water in the wilderness, rivers in the solitary place," and on page 75 a whole passage from Isaiah (xlix, 26). A reference to Rev. xxi, 3 is omitted on page MS. In two cases which we have noticed Swedenborg's comment is omitted, i. e., "Which denotes being united to Him," (p. 11), and "for temptation unites" (p. 12).

     On page 7 we are in doubt as to whether a considerable omission is due to the translator's carelessness or to his inability to understand the Latin. He translates, "who . . . [after] he had made [them] sat down on the right hand." etc. The Latin is Qui . . per se ipsum mundationem peccatorum nostrorum [postquam] fecisset, consedit in dextra," etc. (who [after] he had by himself purged our sins, sat down. etc.).

     Evidences of gross carelessness abound. Thus we read, "The mighty of Jacob" (p. 10), for "The mighty One," etc.; "The last temptation of the Cross" (p. 12), for "which was that of the Cross;" "God of battle" (p. 63), for "Day of battle; Adonai Jehovih is translated impartially "Lord Jehovih" and "Lord Jehovah." And so the list might be extended.

     In translating the Scripture passages the translator neither goes on the principle of adopting the A. V. or R. V. outright, nor adopts the rule of translating Swedenborg. He is simply haphazard. In most cases, however, he has followed the R. V., often with the utmost disdain of Swedenborg's renditions. Thus he has "dragons" (p. 36) for "whales" (cetus); "agreement" (p. 13), for "vision" (visia); "love" (p. 55), for "charity," and "charity" (p. 54), for 'love," "His wrath is kindled but a little" (p. 19), for "His wrath shall hum shortly" (signifying the coming judgment). In all these and many other cases faithfulness to the A. V. has meant unfaithfulness to the original of Scripture.

     But the translator is not consistent even in following the A. V., otherwise we might dismiss his work with the remark that he is a quoter from the A. V. and not a translator of Swedenborg. He most certainly is not the latter, but neither is he always the former. On page 14 he renders forti, as in the A. V. "with a strong hand," but in the very same passage on page 15, he renders it correctly "with strength." Curiously enough, however, when he departs from the A. V. it is usually either no improvement or, as is not infrequent, a departure for the worse. There is little to choose between "Wild beasts of the deserts and his wolves" (p. 37), and "wild beasts of the deserts and wild beasts of the island" (A. V.) as vain conjectures for zijim and ijim,--words which Swedenborg never translates: "doors of the heavens" (p. 20), is, if anything, inferior to "everlasting doors" (A. V.), as a substitute for "doors of the world." Really serious departures from the A. V. are, "jackals" (p. 43), for "dragons" (A. V., Swedenborg, dragones); nor shall...deceit be put in their mouth" (p. 49), for "be found in their mouth" (A. V. and Swedenborg). We wonder whether the translator is acquainted with the fact that Swedenborg knew Hebrew and Greek and also knew what he was translating.

Equally inaccurate with the translation of Scripture passages is the translation of Swedenborg's comments. Redemptio is rendered "the redeemed" (p. 76); "corrupt the goods of the Word" (p. 44), is substituted for "adulterate the goods," etc.; "those in some knowledge (ibid), for "in some understanding," and so on. And in these parts of the work, where the A. V. can no longer be
used as a guide, the translator's mistakes are not only mistakes of caprice or carelessness; they are also positively ridiculous, displaying an ignorance of Latin such as would hardly be expected of a school-boy. Pugna Domini cum infernis is made to mean "the battle of the Lord against infernal things" (p. 17, etc.), infernis being everywhere taken as an adjective. "The coming of Jehovah and of the New Church" (p. 47) is put as a translation of Agitur de adventu Jehovae et tunc de Nova Ecclesia. Even a simple question of nominative and accusative has been a stumbling block, Per Jehovam Ipse Pater et Dominus simul intelliguntur being rendered "By Jehovah Himself Father and Lord are at the same time understood" (p. 3). The merest tyro in Latin should know that the correct translation is "By Jehovah, the Father Himself," etc. So it should not take much knowledge of Latin to know that terrae (p. 40), is dative and not plural; and even not knowing this the translator might have been saved a blunder had he been guided by the A. V. Or by the verb. But perhaps the worst--and also the most ludicruous--blundering is in the translation on page 32, where the passage, Consummatio in communi escribitur per 4 equos. . . . Consummatio in specie describitur per varia (The consummation in general is described by the four horses. The consummation in particular is described by various things) is made to read "The general consrunmation is described by the four horses. . . . The consummation is described by various things presented to the sight"!!

We have referred to comparatively few of the blunders with which this volume abounds. But enough has been said to show the justice of our characterization of the translator's work as grossly inaccurate. Will the London Society continue to extend to this translation (?) the sanction of its approval? or must it devolve on some other body to present to the Church a translation that is worthy of the name?

ARE THE SCIENTIFIC WORKS REFERRED TO IN THE WRITINGS? 1907

     A correspondent writes: "In the True Christian Religion, n. 33, Swedenborg makes the statement, 'From the things which have been delivered in My Works on Creation, it is manifest that God first finited His Infinity by means of substances emitted from Himself, from which there existed His proximate compassing sphere which makes the Sun of the spiritual world.' What works does he here refer to? Do you suppose that the Principia, the Infinite, and the Worship and Love of God are included in this reference to 'My works on Creation'?"

     The question raised by our correspondent is one of great interest and importance. The number in which the passage in question occurs, reads as follows.

     "THAT EVERY CREATED THING IS FINITE, AND THAT THE INFINITE IS IN FINITES AS IN RECEPTACLES, AND THAT IT IS IN MEN AS IN ITS IMAGES:--That every created thing is finite, is because all things are from Jehovah God by means of the Sun of the spiritual world which proximately encompasses Him, and this Sun is of the substance which went forth from Him, the essence of which is love. Out of that Sun, by means of its heat and light, the universe was created, from its firsts to its ultimates; but this is not the place to set forth the progress of creation in its order, but in what follows something of its scheme shall be given. Here it is of importance to know simply this, that one thing was formed by another thing, and that thence there arose degrees, three in the spiritual world, and three corresponding to these in the natural world, and again as many in the quiescent things of which the terraqueous globe consists. But whence and of what quality these degrees are, has been fully explained in the Angelic Wisdom concerning the Divine Love and Wisdom, (Amsterdam, 1763), and in the little book On the Intercourse between the Soul and the Body, (London, 1769). By these degrees it came about that all posterior things are receptacles of prior things, and these are receptacles of things still prior, and thus, in order, the receptacle of the primitives of which the Sun of the angelic heaven consists, and that thus finites are the receptacles of the Infinite; this also coincides with the wisdom of the ancients, from which is the maxim that all and single things are divisible even to infinity.

The common idea is, that, because the finite is not able to comprehend the Infinite, therefore finite things cannot be receptacles of the Infinite. But from the things which have been delivered in MY WORKS on Creation, it is manifest that God first finited His Infinity by means of substances emitted from Himself, from which there existed His proximate compass, which makes the Sun of the spiritual world; and that thence, by means of that Sun, He perfected the other compasses even to the last which consists of things quiescent; and that thus by degrees He finited the world more and more. These things are adduced to the end that it may satisfy the human reason, which does not rest unless it sees the cause."

There has been considerable discussion in the Church as to what works are meant in the above statement about 'MY WORKS on Creation," (the words being printed in Capitals in the original edition). Until recently, there has been a rather general agreement among the scholars of the Church that the statement refers especially to the Principia, the Infinite and the Worship and Love
of God, but of late we have noticed a tendency to reject this interpretation as it would seem to claim too much for these earlier works. Nevertheless, if without prejudice we consider the internal evidence of the whole number, this certainly seems to point to the earlier works. With the exception of the Divine Love and Wisdom and the Intercourse, the Theological Writings which preceded the True Christian Religion treat only incidentally of the Doctrine of Creation. The two first named works are referred to by their titles in this very number, and it seems reasonable to suppose that in a second reference to them the author would have referred to them as "the works mentioned above," instead of using the very inclusive words "MY WORKS On Creation."

Again, even the Divine Love and Wisdom does not deal with Creation in its particular progressions, and to this work, also, might be well applied the words which Swedenborg uses of the True Christian Religion: "but this is not the place to set forth the progress of creation in its order, but in what follows something of its scheme shall be given."

The general spiritual philosophy of Creation and the Doctrine of Degrees are certainly given, but not its particulars in definitely scientific order. But in the Principia this progress of Creation constitutes the very and only subject, and this work, together with that on the Infinite, certainly do treat of the manner in which "God first finited His Infinity by means of substances emitted from Himself." And though Swedenborg in the Principia does not definitely mention the Sun of the spiritual world, yet here, as in none of the Theological Writings, he shows how God "perfected the other compasses even to the last which consists of things quiescent, and how thus, by degrees, He finited the world more and more." And in these earlier works, finally, the whole effort and effect are "to satisfy the human reason, which does not rest until it sees the cause.
DISCRETE DEGREES AND SPIRITUAL SUBSTANCE 1907

DISCRETE DEGREES AND SPIRITUAL SUBSTANCE Jr. C. R. PENDLETON 1907

EDITORS New Church Life:--

     Mr. Gladish in his communication in the December Life in regard to Mr. Odhner's article on "Discrete Degrees and Spiritual Substance" raises several significant points: Why third and fourth finites are placed in the natural sun? What is the order in the formation of the human mind? How the Lord operates into the universe? These are questions deserving separate consideration; however, I trust you will permit me to make a few general comments.

     Mr. Gladish says:--"To identify the spirituous fluid with the immediate celestial atmosphere may be justified but what authority is there for putting third and fourth finites in the sun, when our only text book, the Principia, says that the sun consists of actives of the first and second finites?"

     Anyone who has studied the Economy of the Animal Kingdom, must admit that there, in treating of the spirituous fluid, Swedenborg presents the doctrine of the "human internal" which is taught in the Writings. Nor can it be denied that in the Scientific Works he conceives it to be formed from the bullae of the first aura without a further medium.

Since this is the case there is justification, as Mr. Gladish says, for identifying the spirituous fluid with the immediate atmosphere of the celestial heaven.

     "But what authority is there for putting third and fourth finites in the sun?" If it is justifiable to identify the first aura of the Scientific Works with the immediate celestial atmosphere, as it seems the correspondent intends, would it be in keeping with the general teachings of the Writings to insist that first and second finites active constitute the natural sun? The first and second finites are discretely above the first aura, because they flow together to form it. If the first aura is "the atmosphere of the celestial heaven," what is discretely above it is hardly on the plane of the natural sun.

     If the first and second finites are above the atmosphere of the celestial heaven, they must be the two degrees of the Divine proceeding which are above the angelic heavens. At least some faint idea of this must have been in the mind of Swedenborg. For he says in the work on the Infinite that the simples, or the first natural points of the Principia, are "the Only Begotten Son of God" who came into the World. (Chaps. I, sec. ix, x.) If it be granted that the "Only Begotten" is the Divine Human, it follows that the first and second finites, which proceed immediately from the first natural points, are the same as the first and second degrees of that Divine which immediately proceeds from the Divine Human. They can be no other than the "primitives of finition" which constitute the spiritual sun. (T. C. R. 29.) Or if the Divine Human be considered the Sun, being the soul of it, the first and second finites would be the two radiant belts "which surround the Sun, which is the Lord." (A. C. 7270.)

     Whether Swedenborg, in writing the Principia, distinguished between the Spiritual and the natural sun, or not, does not alter the point, so long as it is certain that he considered the human internal to be formed out of the particles of the first aura. In the Economy, when treating of the spirituous fluid, he continually refers the reader to the first aura of his Principia for a fuller treatment of the substance from which it is composed. And even in the Principia he says, "Man ... is endowed ... with a soul derived from the aura of a purer and better world." (Part III, p. 231.)

Since this is his ideal he must have considered the internal degrees of that soul, or of the aura constituting it, as above what the Writings term the dead natural sun. Hence the "large solar ocean" of the Principia, consisting of first and second finites active, must be what the Writings term the Spiritual Sun, which is the soul of the natural sun.

When this is granted, the nest step is to see what constitutes the natural sun. It is known that the Spiritual Sun is omnipresent and universal, and that it is the soul of the natural sun. The Writings say that "without a double sun (absque bino sole)" the world could not have been created. (D. L. W. 163) It is known that natural things invest spiritual things as the shell of a nut covers its kernel, or as the bark of a tree does its trunk and branches. (T. C. R. 76, et alib.) It is stated that if "the living force of the (Spiritual) Sun were withdrawn, the (natural) sun would collapse." (D. L. W. 157.) Modern astronomy teaches that there are two crusts or spheres, called the chromosphere and the photo sphere, which surround the active solar space. Swedenborg in the Principia also predicates of the "solar ocean," a crust consisting of third and fourth finites. When these various points are considered, it seems evident that the dead natural sun consists merely of a crust or shell of third and fourth finites, surrounding a large solar ocean filled with the primitives of the Spiritual Sun.

It is true that a large crust, consisting principally of fourth finites, was thrown off from the sun, for the formation of the earth mass. But from general principles it seems to follow that there must always be a crust around the active solar center. The same active force and resistant medium, which concurred to produce the first crust, are always existent to a certain extent. Before the elementary bullae had been actuated into their gyre around the solar center, their resistance to the active force was greater and consequently a greater mass of third and fourth finites arose. But after this greater crust was thrown off, though the active center had the same force, the surrounding bullae were not so resistant, and hence a lesser condensation existed around the active space.

     It is certain that there must have been a great compression at the borders of the solar space, for elementary bullae will become quiescent, unless driven into activity by some active center. (Prin., Part III. pp. 345, 349) When the Writings and all other evidence point to a solar crust, and the laws of the Principia allow it, there is not much room for doubt. Whether all of the first mass was thrown off, and another accumulated, or whether part of the original crust still remains the "guard" and "fence" around the solar space, does not alter the truth of the matter, because in either case the degree and condition of the substance would be the same.

     Mr. Gladish next takes up the statement from Mr. Odhner's paper that the natural world and its suns were created out of the substance of the Spiritual Sun. He proceeds to state:--"Then follow quotations from the Writings which are supposed to teach that doctrine, but not one of them makes the statement, nor do they seem to me to imply it. They do teach that all things, both spiritual and natural, were created from the Spiritual Sun, and thus had a common origin."

     It is indicated in the Writings that that Sun from which all things are created, is itself a created substance. 'Those things which constitute the Sun of the spiritual world, from the Lord, and are not the Lord I therefore, they are not Life in themselves, but are deprived of Life in Itself." "Let everyone beware lest he think that the sun of the spiritual world is God; God Himself is Man; the first proceeding from His Divine Love and Wisdom is a fiery spiritual, which appears before the angels as a Sun." (D. L. W. 96) "He finited all things, and He finited them by His Sun; there and thence is the first of finition." (T. C. R. 29.) Hence the Spiritual Sun must be of the spiritual world. What is created from the substance of the Spiritual Sun is therefore created from the substance of the spiritual world.

     But the correspondent proceeds, "The first quotation does say, 'Jehovah God, by means of the Sun in the midst of which he is, created the spiritual world, and by means of this, mediately, the natural world.' (Canons. God. iv:7.) And everyone who believes that the spiritual world is causative will agree to this.

But to create by means of is very different from creating out of the substance of that world. Man makes many things by means of his hands but not out of the substance of the hands."

     This seems to be the whole trouble. That discrete degrees are formed, the lower from the substance of the higher, could hardly be shown more plainly than has been done by Mr. Odhner in his article under the subheading, "The Law of the formation of Discrete Degrees." (Pp. 579-584) There he quotes in full a number of passages from the Divine Love and Wisdom, where it is shown that discrete degrees are "as end, cause and effect," and that one is formed from the substance of the other "like simples, congregates of these, and congregates of these again." (No. 184) If statements such as these do not convince, it seems beyond the power of human language to convey the idea that discrete degrees are formed, the lower out of the substance of the higher.

     The comparison with the hands is striking, but unfortunate. There is no analogy, between the things compared. "The cause is the all of the effect," (D. L. W. 208), but the hands are not the all of an object fashioned by them. There is not a discrete degree between the hands and an object fashioned by them,--both being on the same material plane,--nor does one correspond to the other, as is the case in regard to the creation of the spiritual and the natural worlds.

     The communication then proceeds to state that if degrees were formed one from the substance of the other, "it would follow from correspondence that the rational degree of the mind would be formed first; from this the scientific, and from this the sensual; and then from this and out of its substance the body would be formed."

     We are told in the Writings that there are three degrees of "contiguous globules or spherules," one within the other, which exist in the human initiament from conception; "that the two interior degrees, which are in the order and form of heaven, are the receptacles of love and wisdom from the Lord: and that the exterior degree, which is in opposition to the order and form of heaven, is the receptacle of infernal love and insanity." (D. L. W. 432; D. Wis. III. 4.)

     It is further stated in the Writings that "order is that the celestial should inflow into the spiritual and there adapt itself; the spiritual thus into the rational, and the rational into the scientific. When man is first instructed, then indeed the order is similar, but it appears otherwise: namely, that from scientifics he proceeds to rational things, and from these to spiritual things." (A. C. 1495)

     In regard to the body being formed out of the substance of the soul, space will only permit the following headings from the Divine Wisdom at the end of the Apocalypse Explained: "1. That these forms which are the receptacles of love and wisdom, first exist with man when he is conceived and born in the womb. 2. That from these by continuity, are brought forth and produced everything of the body from the head even to the soles of the feet. 3. That their productions are according to the laws of correspondence, and that therefore everything of the body, internal and external, is of correspondence." (D. Wis. II.) The material substances with which man is clothed in the natural world, are only borrowed for uses there.

     The correspondent then says: "If the position of the paper were true, the atmospheres were all created in order to the last and out of them by conglobation and condensation the planet was made." He admits that "as a general statement this is true." If this is true, particulars may place it in a clearer, or even different light, if it be misunderstood in the first place, but they will not make it false. The Principia teaching, that the great central mass of the earth consists of fourth finites, does not interfere, because fourth finites, per se, are not the earth as we now know it; and, consequently they are not the "inert" particles of the earth which the Writings speak of; while the earth which we know from the senses does, according to Swedenborg's scientific doctrine, consist of particles formed from the "conglobation and condensation" of the atmospheres.

     The doctrine of creation is most universal. It includes God for He is the Creator. It excludes nothing in the finite universe, for it is created. The doctrine of discrete degrees involves the whole subject, but no one should expect a single paper to cover it. C. R. PENDLETON. JR.

MEETING OF THE TEACHERS' INSTITUTE 1907

     The 18th meeting of the Teachers' Institute was held in Bryn Athyn, Pa., on September 10th and 11th, 1906.

     There were present beside the President, Rev. H. Synnestvedt, thirteen ministers, two professors and twelve lady teachers.

     The discussion of the "Use and Place of the Sunday Schools" was opened by Mr. Alden, who spoke of the methods in use in the General Convention.

     The prevalent custom had been to have one uniform lesson for the whole school. In this way a series of lessons could be arranged with notes for the use of teachers. In Boston there had been a recognition of the use of graded lessons and some excellent work had been done, by capable lady teachers, especially in the line of story to the younger classes. For the most part the teaching was confined to the Letter of the Word, with very little doctrine concerning the Lord's Second Coming or the distinctiveness of the New Church.

     Mr. Gladish took up the subject under two headings. 1. Where there is no Day School. 2. In connection with a Day School. The Sunday School, he said, should be under the direct charge of the Pastor, who, in his choice of teachers, should look to those who are distinctly in the light of the New Church. By weekly meetings with the teachers the lessons could be planned and prepared. A Sunday School in connection with a Day School would be of great value, especially to the younger ones who, with companions of their own age, could work in choirs in a distinct religious field.

     Bishop Pendleton said he always cherished the hope of some day having a Sunday School in connection with the Day School, though at present the need did not seem as urgent as many of our other uses. He thought "School" hardly the best word. It should be worship of prayer and praise rather than doctrinal instruction. Graded classes he thought rather unnecessary, as an address by the Pastor might be so adapted as to reach all states.

Such a service would be of the greatest use to children, especially to the younger ones. The threefold division of the Word; the Law, the Gospel and the Doctrine, or the Old Testament, the New Testament and the Writings, which in general are adapted to the three ages of infancy, childhood and youth, should be our guide in the instruction of children.

     Mr. Gladish wondered if the children would feel free to ask questions in such a school as the Bishop had spoken of. Bishop Pendleton thought questions could not well be asked at such a time, but he had had in mind a Sunday School where there was also a Day School.

     It was remarked that most of the Pastors of the General Church already had as much as they could do. The Bishop recognized the difficulty, but believed that Providence would remove it in the course of time. That there is a use in separate services for the children has been shown us by our Church Festivals.

     Miss Alice Grant called attention to the fact that the songs in our present worship were too difficulty for the children to sing, and that children take an intense delight in singing songs adapted to them.

     Mr. De Charms laid stress on the importance of the Sunday School teachers being well grounded in the fundamental doctrines of the Church, and of his knowing the spiritual sense of the lesson he was about to give.

     Mr. Rosenqvist gave an outline of the work done in the Sunday School in Philadelphia. He had found the "New Jerusalem and Its Heavenly Doctrine" well adapted to the needs of the older children.

     The subject of Hebrew in the Sunday Schools was discussed, and it was suggested that it could be used to advantage provided it was not allowed to overshadow the other work. The question was raised as to whether a Sunday School such as had been suggested would interfere with the children's attending the worship of the adults. It was thought it would rather tend to stimulate their affection for the worship, from the fact of their being able to take part in their own services.

     The President called attention to the need of agreeing upon the translation of the Word to be used in the school.

Some confusion had been caused by learning passages from the Authorized Version and then changing to that of the Psalmody or some other translation. But in case of disturbance the explanation that the Psalmody is for Church singing should satisfy the children. It was agreed that none but the Authorized Version should be used, as we have no other except as to a few Psalms. Some striking errors were spoken of, but Mr. Odhner thought it important not to make changes in reading which would affect the children's faith in the Word as being the unchangeable Word of the Lord.

     Mr. Stebbing read a summary of his paper on the "Limitations of Local Schools" an outline of which will be found on p. 179 in the Life of March, 1906.

     Miss Grant said there hall been a noticeable falling off of advanced teaching in some of the Local Schools. Many pupils had had a year or two of High School before entering the Academy and the change of sphere had been felt.

     It is deplorable that any curtailing of the work need be done, but it was agreed that it was due to financial difficulties rather than a lack of interest in the work. In the resulting question as to which part of the work could most easily be sacrificed the opinions were varied. Some considered the most important age that of the primary grades; others thought the critical age lay between nine and fourteen, and still others felt the first years of High School to be the most important to the children in the formation of their life's faith. Among the suggestions for remedies were the improvement of our methods so as to enable us to cover more ground, the placing of our schools somewhat on the basis of the "Country School." and the cutting down of the curriculum rather than the dropping of any classes.

     In the evening session the subject of "Song and Poetry" was introduced by Miss Grant. Imagination is given to man that he may conceive of God and of a life beyond this. The need of preserving folk-lore and the necessity of training the ear, while young, to the sounds of harmony was dwelt upon by Miss Grant. Some have noted a sad lack of song and story with our children. They fail to sing the simplest songs with any amount of enthusiasm. Does higher culture cause this falling off of spontaneous singing?

     The next morning Bishop Pendleton introduced the subject of the "Education of Girls" by stating that the solution of this problem would require one in the highest state of illustration. There is a distinction of the sexes which, if developed, can lead to the most complete union. But as to the interior and exterior aspects of these distinctions, and the methods of their truest development, the ensuing discussion, which was long and most earnest, showed our lack of clear light, and it is hoped that the subject may be taken up again. Enough was said, however, to suggest a broader conception of the scope of feminine or domestic uses.

     After inviting the Normal pupils to attend the meetings of the Institute, and reappointing the committees to prepare a program for the next meeting, (in connection with the General Assembly), the meeting adjourned.

Church News 1907

Church News Various 1907

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The chronicle for this month includes a children's social, the resumption of Miss Nellie Smith's dancing class, with seventy people in three classes, an unusually pleasant school social and dance on December 8th, and two notable lectures by Prof. Odhner in the Monday evening course, one illustrating with the aid of the lantern, how much was known by the ancients about the Spiritual Sun, and the other undertaking to show the substantial agreement between the Principia and the Divine Doctrine of creation as given in the True Christian Religion and elsewhere. A discussion ensued which it is to be hoped will be followed by others, until this most important but recondite subject is brought into clearer light. The articles now appearing in Life upon the subject of degrees are an important part of this discussion, and are much discussed here. For the first time many of us are studying Swedenborg's scientific works, especially the Infinite, the Principia and the Economy, as if our lives depended upon it. Some say that this intensely abstract study is affecting the social life, drawing the minds of the young folks away from the ordinary affairs of love and marriage; but I find this theory hard to reconcile with the facts!

     On Sunday evening, December the sixteenth, Mrs. Colley gave a "musicale-lecture" at Cairnwood upon three living composers, Macdowell, Saint-Saens and Grieg. She was assisted in her exemplifications by Miss Gwladys Hicks and Mr. Raymond Pitcairn. It begins to look as if even Cairnwood would soon be too soon for all the folks--but don't let that keep anyone from the Assembly. There is lots of room outside--if it don't rain.

     The usual morning service was held on Thanksgiving Day, the subject being "civil good," and how the Lord provides it in spite of our failure to make it our own. He loans us patriotism especially in a crisis, far beyond what we can maintain and appropriate in times of peace.

     On Friday, the following day, we had the biggest treat of the year, so far, in the series of harvest-home scenes, which were the best ever presented here. The entertainment began at 5 P. M. Here is the program:

     I. Hiawatha, the story of Mondamin, recitations, tableaux, and a real Indian song. Miss Olive Bostock's class.

     II. Kindergarten song, The Sowing and the Reaping. Miss Lucy Potts' class.

     III. The story of Ruth, with the harvest scenes in the held of Boaz, with Hebrew songs and costumes. This was acted out in full. Miss Pendleton's class of the Girls' Seminary.

     Then followed an intermission of an hour, during which a ten cent supper was served upstairs.

     IV. A Greek thank-offering. Mr. Synnestvedt's class of the Local School.

     V. In the Catacombs. An early Christian scene, accompanied by a very old hymn. Members of the Young Folk's Club.

     VI. A French vintage scene. The students of the Theological and Normal Schools. This scene, with its French song and charming dancing, quite captivated the audience.

     VI. German "Ernte Fest," a haying scene in Germany, with appropriate German singing, by Miss Bellinger's class, the only class in the school which is studying this language. Both Nos. VI and VII were true to life, and given in the native language and costumes of France and Germany, respectively.

     VII. Scenes from Lorna Doone, embodying old English harvest festivities, by Miss Rita Buell and some of the young folks. Jan Ridd and Lorna were especially picturesque, but the story was not so easy to follow, being acted without words, except for the songs.

     VIII. Thanksgiving in the other world, by some of the older young folks and one married couple, with several children. This was only a tableau. But nothing could have been more suggestive. There was the Word, resplendent with light, a man and wife with their children--but that is as far as I got. They say Swedenborg was sitting at a table, and some angels were grouped in the background, some with the emblems of the various ages, but I hope this, (with some of the other scenes), may be repeated at the Assembly, so that we map feast our eyes again.

     The usual Bazaar gave way to this new and more educational show, which enlisted nearly all the unmarried folks in one part or another, and involved just as much sewing and other laborious and happy preparation; but as each class or set hall the entire responsibility for one scene, and only one, much more was done than could otherwise have been attempted. In fact, the only criticism is that there was enough for two evenings, and that each scene, at least the tableaux, should have been dwelt upon more at length. O. S.

     PITTSBURGH, PA. The months of October and November have been unusually full. A musical at the home of Mr. and Mrs. S. S. Lindsay for the benefit of the Church mortgage fund must be given first place. In every way the evening was a marked success--financially, socially, and from a musical standpoint. A united effort to decrease the mortgage is under way, and we hope to make considerable reduction on it by Spring.

     On the evening of November 22d the young people's club held a masquerade party at the home of Mr. W. D. Uptegraff. It was as delightful and congenial a social event as we have had in many a year. The members turned out in strength, and everyone was attired in fancy dress, and until all unmasked there was considerable speculation as to identity. The variety of the costumes lent color to the occasion, and song, dance and vaudeville "stunts" added to the fun.

     A miscellaneous shower on Mr. and Mrs. August Trautman on the evening of December 4th was the occasion of considerable fun and good-fellowship. It was a genuine surprise party and a real success.

     Our Doctrinal classes are now held on Sunday evening instead of on Wednesday evenings, as heretofore. The several meetings held so far indicate that the change has been a useful and advisable one.

     The Pittsburgh correspondence for some time past has contained news of the departure of Pittsburgers for other places, so that it is a pleasant diversion to report two new arrivals here, to wit, Messrs. Percy Brown and Doering Bellinger, of Toronto. On our visiting list are the Misses Branyon, of Illinois; Mrs. Sharp, of Salem, Ohio; Mrs. and Miss Ritchie, of Blairsville, Pa., and Mr. Alvin Gyllenhaal, of Glenview.     K. W.

     MIDDLEPORT, O. Miss California Grant, whose death, on November 19, 1906, was noticed in the December Life, had been an invalid for about a year, suffering a great deal at times, but there was hardly a day, until the last two weeks of her life, that she did not hear something read from the Writings. Indeed she turned the interest and affection of her very active mind almost entirely to the doctrines; when she was well enough she was continually studying the deepest doctrines of the Church, and when not able for that she was reading the Memorable Relations and considering the phenomena of the spiritual world. She has been for years a very useful, loyal and inspiring member of the Middleport Society and the General Church, and we think of her as entering with great joy upon the activities of the Heavenly life. G.

     BERLIN, ONT. Thanksgiving Day. October 18th, was celebrated by the Carmel Church with worship in the morning, and with a supper and a social in the evening. Appropriate decorations added much to the festivity.

     On Hallowe'en the young people were given a party by Mr. and Mrs. John Schnarr, which was much enjoyed.

     The Rev. Ernest J. Stebbing, who has for nine year filled the position of Head Master of our schools, concluded his services on the 16th of November, and the pastor then took charge of the school. The financial state of the Society made this change necessary. At a school social held November 28th, a purse was presented to Mr. Stebbing by his pupils and ex-pupils as a token of affection and as a sign of gratitude for all done for them by him. And at a social of the Society, on the 30th, addresses were made by a number of persons expressing appreciation of the work which Mr. Stebbing has done, and wishing him success in the future. He left on the 1st of December for Pittsburgh, and, after a short stay there, will go to Washington, D. C., where he will engage in secular work, and where Mrs. Stebbing and the children, who are still with us, will join him. The departure of Mr. and Mrs. Stebbing is a great loss to our Society, and the remembrance of them will always be affectionately cherished.     W.

     TORONTO, ONT. At this joyous season our thoughts turn with love and good will to the friends dear to us, prominent among whom is our welcome monthly visitor, New Church Life. Its periodical arrival provides a link by means of which each society and individual, however isolated, is kept in touch with the whole General Church. In its capacity of unifier it is a source of strength to the Church, for in unity is strength. We express our appreciation and affection by wishing the Life the compliments of the season, together with a happy and prosperous New Year.

     At a recent meeting held by the men in the church building, a discussion was introduced by the pastor upon the importance of Swedenborg's scientific works. In the acquirement of indispensable knowledge, the present limitations of New Church education, which render borrowing from the Egyptians an unavoidable necessity impose a grave and imperative duty upon those in charge of the youth of the Church. The scientific discoveries of the world contain within their manifold intricacies subtle falsities which entangle as in a net the unwary feet of the enthusiastic knowledge seeker, and insinuate into his mind materialism and even atheism, if not fortified by a knowledge of Truth the mind is misled and swamped, hence the necessity for a study of true science based on Revelation. It is encumbent therefore upon every intelligent member of the Church to acquaint himself with the contents of the scientific works of Emanuel Swedenborg, for in them alone is given a system of science founded upon the One God as the First Cause. Unanimous assent met the pastor's suggestion that a class be formed by the male members for the reading of these works, and it was decided to hold these meetings every alternate Tuesday evening, beginning with a study of the Animal Kingdom. It is whispered that upon the completion of the intellectual feast provided thereat, a lighter course of cards is indulged in.

     On Friday evening, November 23, a social under the able management of a committee of among folks proved to be one of surpassing excellence. Miss Edina Carswell, in clever imitation of a rather old-fashioned Sew England farmer's wife, proudly exhibited a family photograph album, the contents of which were life-like to a degree, and led us to doubt the superiority of modern photography.

So true to life were some, in fact, that the appreciative ovations of the spectators awoke responsive smiles upon the pictured countenances. Progressive games were followed by a delectable supper served from a charmingly decorated buffet. The evening, which ensured the reputation of the young hosts as right royal entertainers, closed with a dance.

     On Sunday morning, November 25th, two of our young men, Mr. Theodore Rothaermel and Mr. Norman Bellinger, publicly confessed their faith in the Heavenly Doctrines, and expressed their readiness to assume the duties and responsibilities of adult members of the Lord's New Church. The occasion was a very impressive one. M. S. C.

     CHICAGO, ILL. On November 7th, at Sharon church Dr. King gave an interesting talk on his short but eventful trip to one of the "effete monarchies of Europe."

     Mrs. Paul Carpenter has gathered six or seven of the little boys under six years of age into a kindergarten class, which meets weekly on the south and west sides of the city. We hear that the children are greatly interested.

     The Riefsdahls who were the victims of a very dramatic fire have lately moved near Garfield Park, making the fourth family, besides the pastor, who live in this vicinity. It behooves us to move our church thither.

     Seldom have the walls of our class room reverberated with such echoes of wild contention and loud disputation as on the evening of our social of November 28th. The occasion of the carnage and strife, of the loud plaudits of rival factions, was a debate upon the proposition: "Resolved, That a higher degree of happiness can be attained in city life than in country life."

     Four warriors from each society, Glenview and Chicago, entered the lists, armed cap-a-pie, and (figuratively speaking) flew at each others' throats. In defining the issue, the affirmative brought Webster and other learned gentlemen to prove that a city included its suburbs, that country towns and settlements practically enjoyed city life, especially when located in the vicinity of a large city. This was calculated, of course, to take the wind out of the sails of our venerable brethren from Glenview, which burg, as is well known, enjoys all the advantages of city life except street cars, dirt, smoke and sky-scrapers.

     Further, the affirmative took the ground that the term city life stands for civilization in its highest development, the term country life for a lesser degree of civilization; that civilization represents the highest attainment of human desire, and consequently the highest degree of human happiness. This contention was fortified by arguments proving to the satisfaction of all (?) that in uses, recreations and physical advantages, city life provides a higher and greater degree of perfection than country life, and hence a higher degree of happiness.

     Upon the strength of this argument, or rather upon the failure of the opposition to produce and tangible argument, the three August judges awarded the decision to the four gentlemen of Chicago.

     But the self-same August judges had a surprise in store for the disputants, when they announced that marks had been given each speaker for his excellence in oratory, rhetoric, logic, wit, humor, gestures, etc., and that the representatives of country life hall outdone their rivals to the tune of 79 to 72. So we are obliged to regard the general result as something in the nature of a draw. Certain it is that in dramatic poise, brilliant sallies of wit, and scathing invectives, the country squires quite outdid themselves and also their foes. The audience abundantly testified to this by uproarious laughter and applause. C. W.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. At the annual meeting of the Maryland Association, held at WASHINGTON, D. C., October 20-21, the secretary reported the present membership of the Association to be 418 persons. A comparative statement of statistics was submitted, covering the past five years, showing that in that period 122 members had been added: 47 had died, and 53 had withdrawn, leaving a net increase of 22 members in five years.

     The Rev. Paul Sperry, pastor of the New Church Society at Bath, Me., on November 7th, married Miss Josephine Shallenberger, daughter of the Second Assistant Postmaster General.

The ceremony took place at the Calvary Baptist church in Washington, the Rev. S. H. Greene officiating, assisted by the Rev. Frank Sewall. This is the first time we have heard of a New Church minister being married in the Old Church by an Old Church clergyman. What, after this, may be expected of the laity?

     The corner stone of the new temple of the CLEVELAND Society, now known as "the Church of the Holy City," was laid on November 28th, by the Rev. Thos. A. King, pastor of the societies in Cleveland and Lakewood. The new building is situated at the corner of Euclid avenue and Penrose street, and, when completed, will cost about ten thousand dollars.

     The Rev. E. J. E. Schreck on November 25th dedicated the house of worship of the New Church Society at PRETTY PRAIRIE, Kansas. The Doctrines of the New Church were introduced into this community of German Mennonite farmers some thirty years ago. Owing chiefly to large families and marriages within the Church, the circle gradually increased, and a flourishing society of more than a hundred souls now exists, with a temple of their own, under the pastoral care of the Rev. A. B. Francisco. This living center has inherited the church furniture of the now virtually defunct society at Topeka, Kansas. Mr. Schreck reports the conditions at Pretty Prairie as most encouraging.

     The newly erected temple of the Society in TORONTO, Ont., which is connected with the General Convention, was dedicated on October 7th by the Rev. James Reed, of Boston, assisted by the Rev. E. D. Daniels, of Laporte, Ind., and the Rev. F. L. Higgins, the pastor of the Society.

     GREAT BRITAIN. The Rev. A. Wilde, of Heywood, has accepted a unanimous invitation to the pulpit of the Argyle Square Society, LONDON, which was formerly occupied by the Rev. James Hyde.

     The two societies at Cathedral street and at Hillhead, GLASGOW, have united into one society under the pastoral charge of the Rev. J. J. Thornton. The church at Cathedral street has been sold and a new temple is to be erected for the united society in the West End of the city, near Kelvingrove Port, in Woodlands Road.

AUSTRIA. The Italian New Church Society at TRIESTE was visited by Mr. Goerwitz on October 5th to 8th. Two children were baptized and the Holy Supper was administered to sixteen communicants. This Society has now secured possession of the large stock of books, (principally Swedenborg's Writings translated into Italian by the late Prof. Social, which after the Professor's death were unlawfully claimed by his widow, who is hostile to the New Church.
INTERNAL DEGREES OF THE LORD'S HUMAN 1907

INTERNAL DEGREES OF THE LORD'S HUMAN Rev. WILLIS L. GLADISH 1907

Announcements.

NEW CHURCH LIFE.
VOL. XXVII.          FEBRUARY, 1907.          NO. 2.
     In his greater work on Discrete Degrees Dr. Burnham teaches that the three degrees of the Lord's spiritual mind were taken from the Heavens, which also are the two Kingdoms or "two prior degrees" mentioned in Divine Love and Wisdom, n. 233; and that the three degrees of His natural mind, including the spiritual body, were taken from the world of spirits. Of this second proposition he gives no proof from the Writings, relying solely on reason and analogy.

     The paragraph in the Divine Love and Wisdom, to which reference is made concerning the two prior degrees of the Heavens, reads as follows:

     "It has been told me from Heaven that in the Lord from eternity, who is Jehovah, before His assumption of a Human in the world, the two prior degrees existed actually, and the third degree potentially, as they do also with the angels; but that after the assumption of a Human in the world He superinduced also the third degree, called the natural, thereby becoming Man, like a man in the world; but with the difference that in the Lord this and the prior degrees are infinite and uncreate, while in angel and man they are finite and created. For the Divine which, apart from space, had filled all spaces, penetrated even to the outmosts of nature; yet before the assumption of the Human, there was a Divine influx into the natural degree mediate through the angelic Heavens, but after the assumption immediate from Himself. This is the reason why all the Churches in the world before His Advent were representative of spiritual and celestial things, but after His Advent became spiritual-natural and celestial-natural, and representative worship was abolished.

This also was the reason why the sun of the angelic Heaven, which, as was said above, is the first proceeding of His Divine Love and Divine Wisdom, after the assumption of the Human shone out with greater effulgence and splendor than before." (D. L. W. 233.)

     In the same work, n. 221, it is also said: "The Lord came into the world and took upon Him a Human, in order to put Himself into the power of subjugating the hells, and of reducing all things to order both in the Heavens and on the earth. This Human He superinduced over His Former Human."

     Dr. Burnham's interpretation of this teaching is that the Lord at birth had a finite and individual mind of three spiritual degrees answering to the three Heavens, and that these degrees were taken on from the Heavens as the corresponding degrees in man are derived from his father.

     It will be the effort of this paper to show that these degrees were not taken on from the Heavens, but that they were the Heavens; that the angelic Heavens in their entirety constituted the spiritual mind of the Lord. This appears to me to be the simple direct teaching of the numbers quoted. For it is said that "in the Lord from eternity, who is Jehovah, . . . the two prior degrees existed actually. . . . After the assumption of a Human in the world He superinduced also the third degree." Also that "This Human (the natural) He superinduced over His former Human."

     Here is nothing said about taking on a human from the Heavens, as it is said that He took on the natural degree from a virgin mother; but, on the contrary, it is said that He already had the two prior degrees and needed but to cover them with the natural degree such as man has in the world in order to be a complete man.

     He had to take on the natural degree from a woman because, though He had that degree in potency, He had it not actually. But if He had, as is said, the prior degrees actually He did not have to take them on from the Heavens or from any other source. This seems, on the face of it, to be the manifest teaching of those numbers, and it should be the first work of any one who does not so understand it to show why it cannot be so understood.

     It is true that there are difficulties in thinking clearly of the whole of the Heavens as actually constituting the internal degrees of the Lord's Human while He wash ere on earth, as there are difficulties in understanding every phase of the incarnation. It cannot be otherwise because of the limitations of our minds and because of our thinking so largely, in this age, from time and space. And time and space must be eliminated before anything concerning the Divine can be understood.

     But there are much greater difficulties, yea, insurmountable ones, in thinking of the spiritual degrees of the Lord's Human as having been taken on from the Heavens-besides the great fact that it is not said He took them thence but that He already had them, needing to take only that degree He had actually, namely, the degree of the man in the world.

     It is a familiar teaching that the soul, which is from the father is immortal. It is a perfect likeness of the father's own soul. No part of it can be put off. Hereditary faculties from the father cannot be destroyed. They can only be closed and covered. But the corporeal degree, which is from the mother, with its appetites and passions, carrying over to the offspring al her dispositions, this is rejected at death, buried with the body and so becomes no part of man in the spiritual world except to the extent that he has made his mother's nature his own by approximating it and living it. To this extent it becomes a part of his soul, can be transmitted to offspring and remains permanently a part of the man in the spiritual world.

     (As to the corporeal degree being rejected at death see S. D. 4627.)

     The fact that corporeal degree, derived from the mother, does not become a permanent part of a man, is not his soul but the covering of his soul while in this world, made the assumption of flesh by the Lord possible. Had He taken a soul from a human father He would have been finite and must have remained so, because what is taken from a father cannot be put off. Now if the Lord took on from the Heavens these degrees that man receives from his father His soul would have been finite. The fact that His Human soul was derived from all men who have ever lived on this earth would not make it infinite.

The finite multiplied without limit does not become or even approach the infinite. What the Lord thus took on from the angels, being a part of the paternal hereditary, could never have been put off. The Lord therefore, would have been a kind of angelic Being and not the Lord God of Heaven and earth. He would also have derived hereditary evil from the propriums of the angels as man does from his father, which evil could not have been put off. Yet we are taught that the Lord did put off all that was not Divine and rose with His Human fully glorified.

     These reasons appear to show that the taking on of a human soul from the angelic Heavens, as a graft or offshoot is taken from the father to form the soul of the child, was an impossibility; that it would have precluded the possibility of the entire rejection of what was from man and angel, and hence there could have been no glorification, no revelation of the Divine in His own Divine Human.

     Moreover, such an idea destroys all the analogy between the conception and birth of the Lord and that of man. In ordinary birth all the soul is from the father, and is the very man himself; the body, with its corporeal life, is from the mother.

     But in the birth of the Lord we are required to think, according to this theory, that only the inmost soul, the very Divine Itself, is from the Father, the body from the mother and all the three spiritual degrees which usually are from the father are from a third source, neither father nor mother, yet like that from the mother in their ability to be wholly put off.

     In order to understand, in some measure, how it was that the angelic Heavens constituted the internal degrees of the Lord's Human and yet that they were, with Him, paternal or from the Father and not maternal, let us review briefly the doctrine of the Divine Human from eternity.

     God is life. Man is created in the image and likeness of God, not having life in himself but a form to receive and live from the inflowing life of God. As Heaven was formed of regenerated men who received the Divine Love and Wisdom and so lived from the Divine, a man was reproduced. The Divine was clothed with humanity.

The Divine lived in the angels and they, organized, as it were, into one Gorand Man, lived from Him. This was the Divine Human before the incarnation. By the Heavens the infinite Divine life was mediated to finite reception and was made knowable. This was the Divine itself in Heaven, but it could be known only by the Divine Human.

     The incarnation of God in man began as soon as man began to receive the Divine Love and Wisdom. It began in the highest degree, the celestial, and proceeded downward as the Divine Life reached and formed and made a habitation for itself in successively lower degrees.

     The Ancient Churches all worshipped the Divine Human, that is, the visible Divine. They knew, indeed, of the invisible Divine in the Lord, but the God of their worship was the visible God who also appeared to them in the person of an angel and taught them Divine Truths. It was the Divine Human who appeared to them as also to Abraham and to Moses. The name Jehovah is the name of this visible God, not the invisible. And the visible God is our Lord; hence Jehovah and the Lord are one and the same-the Divine Human.

     The Lord could and did regenerate men as to all the degrees of the Heavens,--all the degrees of the spiritual world. And as He did this He clothed Himself with a Human as to those degrees. His Divine Life, or what is the same, His Love and Wisdom, were received and made actual among the angels in these degrees. He was thus clothed, as it were, with a body through which He could operate among angels and men. This was the Divine Human as to the two prior degrees, the Celestial and the Spiritual. There cannot be two Divine Humans. This was the very Divine Human as to those degrees and there can be no other. But why was it that the Lord did not have the Divine Natural actually but only in potency?

     Because this degree was closed to Him by the fall of man. The natural degree of man in the world was filled with the love of the world and of self instead of the love of use. Man could be regenerated by being lifted above the sensual, but the Lord found no abiding place in the lower degrees of man's mind. He could not be present in that mind except by types and representatives. The Lord, therefore, had no Divine Natural.

He had it in potency, had the power to put it on; while He had the two prior degrees actually.

     This does not mean that there was any part or power lacking in the Divine Himself. In Himself He is the same yesterday, today and forever. From the beginning the Divine penetrated to the outmosts of nature and held all things in being from without as well as from within, from below as well as from above. He had in Himself the natural degree or He could not have created man to live in that degree from Him. But He did not have this degree of the Divine Human with man because this degree of man in the world was closed to Him. He had this degree in potency from the angels because all the angels have this degree in potency from the angels because all the angles have this degree in potency, but they do not have it actually; it is not active with them.

     Had not evil invaded the natural degree the two prior degrees of the Divine Human in Heaven would have become more and more complete and perfect, and finally, from them, the natural degree of man in the world would have been regenerated; and in this manner the Divine Human natural would have come into existence. But when the natural was perverted this became impossible; and even the Heavens or the two prior degrees of the Divine Human were threatened with destruction.

     Then the Divine, acting through the Heavens, came into the world by the taking on of flesh. He assumed a body in the womb of a virgin, and that body was not merely a certain weight of dead chemical substances. It was primarily a living body of corporeal affections and forms, having all the hereditary tendencies of its Jewish mother.

     Into this He, as it were, let down the two prior degrees of His Human, clothing them with the third degree like that of man in the world.

     All that was newly taken on at the time of the incarnation was the flesh, or corporeal degree; the part that is supplied by the mother in the conception and birth of every man. When this ultimate degree is provided, the soul, which is from the father, lets itself down and becomes active in its sensual and scientific degrees. When this corporeal degree is rejected by death, the two lower degrees of the soul--the sensual degrees of the soul--the sensual scientific--become quiescent as they are with all the angels.

     Thus by the assumption of the flesh alone the Lord became a complete man like man in the world. The Lord, therefore, derived nothing organic from the Heavens. The Heavens of angels constituted the mediate degrees between the Divine and His natural. The natural received through the Heavens, but not from them (A. C. 6720). But when it is remembered that it is the Divine of the Lord which makes Heaven and nothing proper to the angels it may be seen that the soul of the Lord in all its degrees was purely Divine, though the Divine influx had to be mediated to His natural by angels so long as His natural remained unglorified.

     "For the human essence was only an additament to His Divine essence which was from eternity." (A. C. 1461.) Therefore, although the Heavens constituted the two prior degrees of the Divine Human, and although there are evils in the proprium of the angels, yet these evils formed no part of the Divine Human and had not to be put on as any part of the glorification.

     "The Human which He made Divine was the natural Human, which He could make Divine only by taking to Himself a Human in a virgin...to which He then united His Divine which He had from eternity." (A. R. 820.) This Human was made Divine by the removal of merely human affections and thoughts, by the acceptance of such as were in harmony and correspondence with Divine ones, and finally by the acceptance of the very Divine Truth and Divine Good. Thus the Divine Itself was presented to human sight in a human form; and not in a finite or imperfect form but in a Divine Human form. And so long as the Word endures the Lord will have a Divine Natural among men in the world by means of which He can be present among them in full Divine power. By the glorification the Divine Human became an essence by itself which fills and constitutes the universal Heaven. (A. C. 3061)

     By this the Lord now may become visible to men in the world and to angels in Heaven.

     By the spiritual the Divine Human is thought of as being conjoined with the indwelling Divine; but to the Celestial the Divine Human is the Divine itself in Heaven.

     It was said that the corporeal is rejected at death. This is the case with man but not with the Lord. We has in Himself all degrees of life in this world as well as in the spiritual world. What is given to the offspring, through the mother is as much in the Lord and from Him as what is given through the father. Therefore, the Lord retained the Body, rejecting everything from the mother, rejecting finally the dead matters of the Body that He might make it fully Divine, rising with a complete Body of flesh and bones--the very Divine Body indeed which He had had from the beginning, but now made visible and actual to men and angels through the incarnation and glorification.

     "Hence . . . in the universal spiritual world the Lord alone is full Man." (T. C. R. 109.)

     If this line of argument helps to make apparent the truth of the Doctrine that the Lord before His coming into the world had the two prior degrees of His Human and needed but to cover them over with the third degree such as man has in the world, the main purpose of this paper will have been accomplished. And it will probably be seen without specific demonstration that there was no occasion to take on from the world of spirits "the three degrees of the natural mind."

     The corporeal degree is the ultimate of the soul on which it rests and in which it becomes active. When angelic societies were present with the Lord, as He successively associated them with Himself, the sensual and scientific degrees of their minds became active by flowing into his corporeal.

     By this means the Divine was mediated and accommodated to the limitations of His maternal Human, and every degree was present and active in His Human that is present with man in the world.

DIVINE LOVE 1907

DIVINE LOVE Rev. ALFRED ACTON 1907

     Behold I stand at the door and knock; if any man hear my voice and open the door, I will come in to him, and will sup with him and he with me. Apoc. 3:8.

     The words of our text constitute one of those numerous verses in the holy Word wherein the spiritual sense shines clearly forth from the letter,--wherein the face of God is unveiled and man is able to see something of His glory. For every Christian can see, without any special instruction, that these words show forth the Lord's infinite love for the human race; His will that each one shall receive eternal happiness; and that that reception is impossible without the reception by man. In a word, they teach that the Lord wills conjunction with man, but that conjunction cannot be effected unless man also wills it. The Lord stands at the door and knocks but it is as man opens the door that the Lord enters in and sups with him and man with the Lord.

     This truth concerning the conjunction of the Lord and man,-- that it must be reciprocal,--is the constant burden of the whole written Word. It is openly taught in innumerable passages, as where the Lord exhorts man to receive Him, to forsake the evil and seek the good, to wash himself and make himself clean,--all in order that the Lord may be with him and bless him. It was taught openly by our Lord Himself when He was on earth, in His parables and in His discourses. The keynote of those parables and discourses is found in the words "Abide in me and I in you. He that abideth in Me and I in him, shall bear much fruit." This is the teaching which shines forth from the letter of our text undimmed by obscurity, unclouded by appearance. And though we enter never so deeply into the inner meanings of that letter we shall never lose sight of this its first teaching. Like a glorious view, the truth spreads itself before us when first we read the words; and as our eyes are opened to see the hidden beauties of the scene, even to the streams and meadows, the trees and bushes, the flowers and grasses, our first view is not lost, but is rather ennobled; it becomes more beauteous, more impressive and filled more full with the glory of God.

When the Lord tells us that He stands at the door and knocks, He teaches us of His Infinite love, in which He is unceasingly present with each one of us, ever urging to be received that He may confer eternal happiness. The Lord is love itself, and the nature of love is such that it wills that all its good shall go forth to others outside of itself. Reflect on this nature as seen in the love of a mother for her child, of a lover for his beloved one. Is there a mother who will not sacrifice all, even life itself, for the offspring of her womb. Is there a true lover who will not endure all things even to the most bitter and hardest to be borne, for the comfort and happiness of his heart's chosen one? Reflect on this, and then turn your thoughts to that infinite love which would give all to its children. The mother and the lover are weak and powerless, but He who infinitely loves His creatures is all powerful to give them every happiness even to the Divine were that possible. And it is from that Divine love that the Lord is ever urging that his gifts shall be received. He is not only present with man to bless him. He not only stands at the door, but He knocks to be received, and knocking is the sign of urgent desire for admittance.

But it is not enough that we have the knowledge that the Lord thus wills and desires man's eternal happiness. We must go further if that knowledge is to beget more with us than a general and vague idea of the greatness of the Divine Love,--an idea which will soon pass away like the breath of the summer wind, and leave no impress behind. Knowing merely that the Lord loves man, we may wonder at that love, but it is as at something distant and far removed from us, of which we have no real conception; our knowledge will be like the word upon the lip which passes into the air and dies away. We must not only know of the Lord's love, but we must see and acknowledge it in its manifestation to man, to ourselves. We must see wherein the Lord is present with us, and in what way He urges us to receive Him. Therefore, the first word of our test is "Behold." "Behold I stand at the door and knock." The Greek word translated "behold" means to see, and thence to know because one has seen; and in the use of this word as the opening word of the verse before us, the Lord bids us see in ourselves and thus truly know that He is present at the door of our heart ready to enter and sup with us that we may sup with Him.

There is no other way of seeing the Lord's Love, still less of acknowledging it. And let me add, we do not really behold the Lord at the door, except so tar as the door is opened; we do not really know of the Lord's love except so far as we receive it. All other sight and all other knowledge is of the head only and not of the heart. "Behold! I stand at the door and knock I if any man hear my voice and open the door? I will enter into him and will sup with him and he with Me."

A door, in the Word, has a great many significations. It signifies the Lord, who openly teaches that He is the Door and that all entry into eternal life is to be through Him. It signifies entrance into heaven, where is the marriage feat, the door to which is opened only to the worthy. It signifies the entrance to man's spiritual mind dividing it from his natural mind. It signifies the initiation of truth to the marriage with good. But all these significations become one when we consider that a door signifies the Lord as the Word, or as the Divine Truth within which is the Divine Good. It is as the Divine Truth that the Lord is present with every man on earth, urging him to receive the Divine Good within that he may enter into eternal life. The Divine Truth is the gate which admits to heaven, which opens the may to man's spiritual mind. It is the Divine Truth which initiates man into the marriage of good and truth.

In and as the Divine Truth, the Lord from His loving Mercy is ever urging His entrance to man. Within the Divine Truth the Divine Good is continually knocking that it may be received. In the written Word we may see this clearly enough on every page and in every verse. There, whether we pierce beneath, we see nothing but the constant admonition from the Lord that we receive Him. "The Lord is present to everyone in the Word, and there He insists that He must be received, and teaches how He is to be received." Yes, it is even an insistence on the part of the Lord, for in His written Word He never ceases to knock, knock for admission to the heart of man. And if we look at the glory of the Word, the revelation of its meaning as seen by the angels, we see in clearer light the loving insistence of our Heavenly Father, that we receive Him in our heart and life,--that we open the door that We may sup with us and we with Him.

     But the Divine Truth is not confined to the written Word. While hearing in mind that the written Word is the Divine statement of the Divine Truth, we must not forget that the Divine Truth is operative everywhere,--in other words, that the Truth which is made manifest to man in the Written Word, which is there set plainly before his sight, is the Truth in which and as which the Lord is omnipresent and governs the universe. It is not only in the written Word that the Lord exhorts man to receive Him, the Lord also urges man by the every operation of that Divine Truth which speaks to us in the written Word, that is to say, by all His Divine operations in the government of the universe and of every individual man. Whether we look upon the written Word, or whether we consider the Lord's Divine government of His creation, we may see always His constant and unremitting endeavor to lead man to receive Him.

     In the written Word this is seen plainly enough, as I have already indicated; it is no less plain in the government of the Divine Truth, that is to say, in the operations of the Divine Providence. Nothing is permitted to happen either in this world or in the other that does not look to the urging of man to receive the Lord, that does not have as an end the elevation of man to Heaven where he may sup with the Lord and the Lord with him.

     Reflect on your past life, and note the manifold circumstances that have been the means, direct or indirect, of drawing your mind to the contemplation of the things of heaven. Reflect how many times, by what appeared to be chance, you were prevented from doing a meditated evil. An accident, perhaps, has turned the course of your life, has brought you to the church, or to the endeavor of the heavenly life. Again and again your heart has been stirred, your affections kindled by preachings and teachings, by conversation and reading, and when you seemed to be going backward, when your heart seemed to be growing cold, how often has some new circumstance arisen, some new truth been seen, some new friend met, some new place visited, some of a thousand things happened which have served to call your attention to your spiritual state, to give you new opportunities of rejecting the evil and receiving the good.

But be sure that no mere chance has served you, nor any accident recalled you to the way of heaven, or held you from the road to destruction, for every circumstance of your life has been provided and permitted by the Divine Truth governing the least particulars of your life and intending solely that every man shall receive the Divine Good and be blessed. We are all the creatures of circumstances, but we cannot blame circumstances for our own failures. Circumstances are the operations of the Divine Providence ever preserving our freedom and yet saving us from ourselves. If we are wise we will be in the endeavor to see these operations in all the circumstances of our life, in the effort to lead us from evil to good; and if we are foolish, we will blame circumstances and not ourselves for what we are, that is to say, we will censure the Lord for His government of the universe.

But besides these external operations of the Divine Providence, or of the Divine Truth acting from Divine Good, operations that can be more or less seen by man, there are interior and more wonderful operations which are beyond man's ken. Not only does the Lord's Providence guide the external affairs of our life, ever urging us to receive heaven, but He also and even more wonderfully guides the internal affairs of our life. He governs our spiritual associations, the spiritual company we keep. He permits or refuses us to consociate with certain spirits; He refuses or permits them to excite their thoughts in us; He associates with us with the angels,-and all from His Divine End of salvation. We can see some little of this internal government if we consider our thoughts, the suddenness with which they are apt to come and go. Why did we think of such and such a subject? or why did some other thought suddenly come and drive out its predecessor? Often we can see that by just some such change of thought we have been prevented from indulging in thoughts of the delights of evil loves, or those thoughts have been mitigated. And yet, so wonderful is the Divine Government, so wise the Divine Love, that man's real freedom is never disturbed. We are in full freedom to think and to will, but the Lord is ever silently working to give us blessings or to restrain us from rushing further into evil.

If we regard the matter from without, that is to say, from our appearances, we cannot but see that all these operations of the Divine Providence, come from ourselves, for so careful is the Lord of man's freedom, that He never permits his government to be intruded upon him. But if we regard the matter from within or from the light of revelation, we shall see that everything that happens to us is but a manifestation of the Divine Truth urging even insisting that it be received. This is what is meant by the Lord knocking at the door. His government of the whole universe even to the least particular, is his urgent knocking at the door in each man,-in a word, the manifestation of His love for the human race.

     There is a still more interior operation of the Divine Providence that is quite beyond the gaze of man. It is effected by the Lord's presence in the soul, where by means unknown to us He continually disposes all things into order. Such His operation may be compared to the secret workings of the human body whereby nature ever strives to repair the ravages committed by man, ever works for healing and for health. We see the fruits of the Lord's inmost presence in our own humanity. It is that presence which preserves us as images of the Creator, men able to will and to think, to see truth, to reflect upon it and to obey it. What man is there among you that cannot do these things? that cannot reject falsity and choose truth? Or forsake evil and turn to good? Herein we see the supreme manifestation of the Divine Love, for by the preservation of our freedom we are enabled to enjoy the Divine blessings, and that preservation is in itself the Lord's urging that those blessings be received.

     From man's inmosts to his ultimates, from his soul to his body, the Lord is continually ruling and providing that man may be saved. He is continually knocking that He and heaven may be received. "Behold I stand at the door and knock. If any man hear my voice and open the door I will enter in to him and will sup with him and he with Me."

     But it is not enough that the Lord shall knock for admission to man, man must as of himself open the door and receive the Lord.

There is no conjunction unless it be freely entered into on both sides. It must be free and reciprocal, otherwise there will be, not conjunction, but compulsion or absorption; either the Lord would compel man and thus deprive him of his manhood, or He would fill him with the Divine and absorb him. It is because of this necessity of freedom on the part of man that the Divine Providence though ever guiding yet never appears to external view.

     Therefore the Lord says, "If any man hear my voice and open the door, I will enter into him." Man must as of himself receive the Lord appearing and knocking in the Divine Truth. The word "if" denotes that man must do this as of himself, for it implies that on him only it depends whether he will or will not open to the Lord. The voice of the Lord, the thundering of the Divine Truth is to be heard everywhere by him whose ears are opened. It may be heard clearly and distinctly in the Holy Word, it may be heard in all the circumstances of our life. By every means, from Infinite Mercy and with Infinite wisdom and power the Lord urges each one of us to receive Him and to enjoy the blessings of holy love and sweet charity which He so freely offers, that He may sup with us and we with Him.

     All now depends on us. The Lord has done His part, He has given us the means to do ours. It is for us to do,-to use the key of liberty and rationality which He has given us to open the door to Him.

     As I have shown the Lord as the Divine Truth is ever teaching, beckoning to and guiding man. But the Divine Truth is never separated from the Divine Good. They are one as soul and body are one and they appear as two only to the man who sees only the body. It is the Divine Good within the Divine Truth which is signified by the Lord standing at the door, while it is the Divine Truth apparently separated from the Divine Good which is meant by the door itself; that is to say, the door which man is to open is the truth from the Lord which is to be introduced to good, or man is to receive truth from the Lord that the Lord may implant good within.

     While all the Lord's acts are one with the Divine Good, while His very presence and urging with man is but the Divine Truth acting from the Divine good, yet man before regeneration sees only the truth and does not see it as Divine.

Examine yourselves and you will readily see what is meant by this statement. How often has each one of us seen the truth, even admired and acknowledged it, and yet not been interiorly affected by it, from any perception that it is the Lord's truth, and is, therefore, to be loved above all things? While w are in this state the truth is not the Divine truth to us, it is merely a scientific or philosophic theory which delights the understanding; it is the closed door behind which the Lord stands unseen yet urgent to be received; it is natural truth not spiritual truth. Nor can it ever be seen as a spiritual-A Divine-Truth until evils are shunned as sins against the Lord, until the throne on which sits merely natural truth with its evil partner, is overthrown and its sway cast off. So long as the thought, so long are they the center of our life, so long are they and not the Lord within the truth. They block up and hold fast closed the door to the Lord. The evil many indeed and can see the Lord's truth, but they see it from without, they see it in its aspect to the natural mind and not in its aspect to the spiritual mind, and they keep it as a closed door hiding the Lord from their view. They must see that it is spiritual truth, truth opening to the spiritual region of man's mind, they must see,-and we all must see,-that the truth is the Lord's truth and must be loved and obeyed because it is the Lord's; they must see-and we all must see,-that the Lord stands within the door and that He must be received. Shunning evils will not of itself open the door to the Lord's entrance to man for evils may be shunned from natural truth. But evils must be shunned as sins against God, they must be shunned because the truth which reveals them is seen as God's truth, because the Lord is seen therein standing at the door urgent to be received.

And after all it is only with the Lord's help that man can see the truth and hear its voice, it is only the Lord in man that can open the door, it is only the Divine Truth that can conjoin man to the Lord. Man can do his share of the work only as if of himself. But in order to preserve man's freedom and thus the image of God in him, the Lord as the Divine Truth operates by means of man. This is why it is said that the Lord stands at the door, and not that He is the door.

For in very truth it is the Lord who is meant by the door, but to the appearance of man He is within the door. He is to be sought in the word before man can see that He is the Word, and He as the Word is leading man as of himself to see Him. Thus it is the Lord who is the door and the Lord who opens the door, but for man's sake He appears to be at the door and it is man who appears to open it to Him.

     If man on his side opens the door, if he hears and obeys the Divine Voice within the truth, then the Lord on His side holds open the door and entering in sups with that man and he with Him. With that man there is opened a communication with the Lord and heaven; his spiritual mind where dwells the Lord finds an open door for entrance to his natural mind where the proprium is no longer suffered to block the way, and with this influx of the spiritual into the natural mind, heaven comes to earth, and the Lord's will is done on earth as it is in heaven. This entrance of the Lord to man gives man strength, it gives him comfort, it gives him hope and trust. As every one who has gone but a short way on the road to heaven knows, when evils are shunned as sins against God, the presence of the Lord is felt giving sweet peace and happiness. This is of the Divine Good freely given to him who will receive it.

     It is the conjunction of good and truth that is meant by the supper between the Lord and man. For eating together signifies conjunction. It is said supper because in the original tongue the supper was the principal and also the evening meal. So the Conjunction of the Lord with man is the main, indeed, the only source of man's life. By its being the evening meal is signified that when man has conjoined himself to man, then is the end of the old state and the beginning of the new there is an entrance from the proprium to the Lord, there is a progress from the evening to the morning. This is also the reason why the Lord instituted His Holy Supper in the evening, for the evening looks both to the present night and to the coming morning.

     "Behold I stand at the door and knock; if any man hear My voice and open the door, I will enter in to him and will sup with him and he with Me."

     Though it is so obvious that all conjunction between the Lord and man must be reciprocal, yet the truth has become perverted and lost in the Christian Church. It is lost as a spiritual truth, because men were not willing to conjoin themselves to the Lord. The result is the multitude of falsities that surround us, that the Lord saves all who merely believe, that He predestines, that He did our work of repentance for us, and so forth. Still common perception has caused men to retain something of the truth as an external truth, and so in spite of an in contradiction to their doctrines they still say that man must repent and turn to the Lord. But the Writings teach us that with most in the Christian world this repentance is merely external.

     Is this falsity confined to the Old Church? No! Surely not. It is the state that fills the world of spirits and we are by no means exempt from its influence. Nay, we are in the midst of it, it is ever around us, and, if we examine ourselves we shall find it is often welcomed to our hearts. So far as we do not see the Lord in the Word, so far as we do not listen to His Divine Voice teaching, so long as we do not open the door to Him by shunning evils as sins against Him, so long are we in the falsity that conjunction is on one side only, that faith alone saves; so long are we held by evils spirits in the comfortable belief that because we are of the New Church and know the truths of the Word, we are therefore in good and with the Lord in Heaven. And these wicked spirits strive to keep us from reflecting on our evils; they even endeavor to keep us in the delight of truth, if by that means they can keep us from examining ourselves, can keep us in the belief that all is well.

     It is for us to beware of the snares of the evil one, to take note of his plots, and to arm ourselves from the Lord's armory against his thrusts. It is a simple truth that evils must be shunned as sins against God, but it is a truth that we need constantly to reflect upon; a truth which it takes a lifetime to learn. Let us always remember that however much we may love our church, however much we may be faithful to the truths of the Writings, however filled our heart may be with delight and interest in the things of the church, yet all these are nothing if evils be not shunned as sins against God.

We can never be certain that we have indeed opened the door to our Lord, for so rooted in evil are we all, that whatever we do seems to be done from self. And it is well we should feel this way, for thus can we be better led to go to the Lord alone for help, and be saved from the conceits of our own goodness. But yet the Lord gives us great comfort, for he teaches us that if we shun evils because they are sins against His Divine Law, He will conquer the hells within us and uplift us out of the pit. If we but do our part, howsoever weakly, we may rest in hope and the belief and trust that the Lord who in His mercy has revealed Himself to us, will enter into us and sup with us and we with Him. To Him, the God of Heaven and earth, we ascribe all glory and power forever. Amen.
SUN OF HEAVEN 1907

SUN OF HEAVEN 1907

     AS REPRESENTED IN ANCIENT MYTHOLOGY.

     The idea of God as the Sun of Heaven is as ancient and universal as the human race itself. From the most remote ages of History, men have been in the custom of depicting God as a Man, surrounded with a radiant solar circle, and the same idea has survived to the most modern times; "and this from the common idea which all have, from Heaven, that God is like a Sun, or that there is a Sun round about God." (Ath. Creed, 153.)

     In every age and in every land this idea has prevailed, nor is it confined to our earth alone, or even to the inhabitants of our own solar system. Thus we read of a certain class of people in the planet Jupiter that "they call the sun the face of the Supreme Lord, and believe that He has His abode there, on which account also they worship the sun." (A. C. 8736) And far away from the boundaries of our solar system, on an earth belonging to a different sun, ("the first earth in the starry heavens"), the inhabitants "believe that the greatest God is in the Sun of the angelic Heaven,. . . . and that He is so great that they dare not adore Him." (A. C. 9694.)

     The origin of the idea of God as a Man in the Sun of Heaven may be traced back to the days of the Golden Age, when men of celestial minds lived in open communication with the angels, and not only heard from them about that Sun, but with their own opened eyes saw that treat radiant center of spiritual light and heat, within which the face of their Heavenly Father reveals itself.

     From them the traditions and doctrines respecting the Spiritual Sun descended to the men of the Silver Age, and therefore "the Ancient Church understood nothing else by the Sun, than the Lord and the Divine Celestial of His Love, and therefore they had the rite of praying toward the rising of the sun, not even thinking of the sun at that time. But their posterity, after they had lost this knowledge, began to worship the Sun itself, and the moon: and this worship spread to many nations, to such an extent that they dedicated temples and set up pillars to them; and as the sun and the moon then took on an opposite meaning, they now signified the love of self and the love of the world, which are exactly contrary to celestial and spiritual loves." (A. C. 2441; A. E. 401:31)

     The vision and knowledge of the Sun of Love and Wisdom were thus lost when the love of self and the conceit of self-intelligence became the sun of life among the degenerate descendants of the spiritual Church, and as a natural result they fell into the worship of material things, and chief of these the sun of the natural world. "For to adore the sun of the world is to acknowledge nature as the creator, and self-intelligence as the effective cause of all things, which involves the denial of God and the denial of the Divine Providence." (A. R. 53.) "For this reason the worship of the natural sun is the lowest of all forms of worship, for it is wholly dead as is the sun itself, and on this account it is termed an abomination in the Word." (D. L. W. 157.)

     Nevertheless, though the lowest classes in many gentile countries of the ancient world undoubtedly did worship the material sun itself, yet the priesthood and the more intelligent people of these same nations preserved to the end the idea that the natural sun was only a symbol of the Spiritual Sun.

That "lowest of all forms of worship" which is described in the Writings, refers especially to the utterly degraded sun-worship among the Phoenicians and Canaanites, to which also the Israelites were so prone. Among the Egyptians, Assyrians, Persians, Greeks, Scandinavians, Hindoos, and Peruvians, the knowledge of a spiritual sun remained as a more or less hidden or esoteric doctrine, and there are but few instances of actual gross sun-worship.

     EGYPTIAN SUN-WORSHIP.

     Among the ancient Egyptians the idea of the two suns,--the one below and the other above the heavens,--was a fundamental and universal feature of Theology, just as it is in the Theology of the New Church. As the most striking and self-evidencing proof of this statement, we need only point to the so-called "Pillar of Stability," which contains, as in a pictorial epitome, the whole of their Religion. There is seen here a kneeling figure, representing the human race on earth. Above his head is a circle representing the sun of the natural world. Above this, and resting upon the uplifted hands of the kneeling man, is a great pillar roughly indicating the human form and surmounted with the ever-occurring three degrees. This pillar as a whole represents Heaven as a Maximus Home, and the three degrees are the three heavens. Above this, again, is seen a scarab lifting its forefeet in the act of adoration to another, highest circle. The scarab is the regular symbol of essential being, (grammatically it signifies the verb "to be"), and it represents here the inmost soul of humanity, in heaven and on earth, lifting itself in adoration to the Sun of life. (See Wilkinson's Ancient Egyptians, Vol. VI, p. 253.)

     In Egypt, according to Wilkinson, (Vol. VI, p. 210), "the Sun was both a physical and metaphysical deity, and under these two characters was worshiped as Ra and Amun-Ra: the real sun, the ruler of the world, in the firmament: and the ideal ruler of the universe as King of the gods." And, beside this, "it appears that the Egyptians made of the Sun several distinct deities: as, the Intellectual Sun, the physical orb, the cause of heat, the author of light, the power of the Sun, the vivifying Cause, the Sun in the firmament, and the Sun in his resting place." (Vol. IV, p. 299.)

And yet the same learned and enlightened Egyptologist, (Mr. Wilkinson), just before had emphatically declared that "I must, from the evidence before me, deny that physical agents constituted the principal Deities of the Egyptians. If their metaphysical doctrines, divulged alone to the initiated, are not within our reach, sufficient is shown to convince us that the nature of the great Gods was not derived from mere physical objects," (ibid, pp. 292, 293). The fact is, that the wiser ones amongst them did not at all worship the physical sun, but that all the so-called sun-gods of the Egyptians were so many representations of the Divine Man who first manifested Himself within and by means of the Sun of the spiritual world.

     At the head of the Egyptian Pantheon stands the god NEPH, (also called Kneph, Cnoubis, Chnemu, Chnumu, or Khnum), who represents "the soul of the universe." He is said to be "the first and supreme being," "as without beginning, so without end," the "father of fathers and mother of mothers." He is also called "the father of gods" and "mother" of men, and there are tablets showing him in the act of making man out of clay on a potter's wheel. According to Jamblichus, "this one is venerated in silence."

     On the monuments Neph is represented by the figure of a man of black or dark color, with the head and horns of a ram, upon which is placed the crown of Upper Egypt flanked by two feathers, and at each end of the crown is sometimes seen a disk. From the descriptive accounts, and from the pictures themselves, it is evident that by Neph is represented the Divine Esse, the Infinite and Eternal "Father," the Divine Itself. The dark color indicates his invisibility and incomprehensibility. The ram's head denotes this Divine Esse as Generator and Father of all things. The horns are the emblems of Omnipotence. The crown of Upper Egypt is the invariable sign of the Divine as to Love and Good, and the two disks we take to represent the two suns--the physical and the spiritual sun,--both proceeding from and included within the sphere of the all-creative Divine Love.

     Next in order comes his son, AMUN or AMUN-RA, who, though not the first of the gods in genealogical precession, yet is, par excellence, the national god of Egypt, like Zeus among the Greeks.

"He was said to be the maker of things above and of things below, and to have more forms than any other god." He stretched out the heavens and founded the earth, and was called "lord of eternity" and "maker of everlasting."

Amun was represented by a human figure of light blue color, wearing a crown or cap from which proceed two immense feathers. Sometimes he is depicted with the head of a hawk, surmounted by the solar disk and a half-encircling serpent. By Amun, we surmise, was represented the Divine Existere, or the Divine Wisdom, which immediately proceeds from and makes manifest in comprehensible form the Divine Esse or Divine Love which was represented by Neph. The light blue color is the color of wisdom and intelligible truth. The cap, as the covering of the head, represents intelligence and wisdom, and the two feathers, proceeding from the cap, represent Divine Truth, proceeding from the Divine Wisdom. The feather is recognized by all Egyptologists as the emblem of "Truth," and it is not difficult to see the reason for this correspondence, for it is by means of the wings of intelligence, clothed with the feathers of truths, that the mind rises above mundane appearances and takes its fight into the lofty regions of spiritual and eternal realities. The hawk's head, again, represents intelligence and wisdom, on account of the swift and penetrating glance of this bird. The disk is the emblem of the "intellectual sun," and the serpent is the standard Egyptian symbol of circumspection, prudence, and wisdom. Finally, the appellations "lord of eternity" and "maker of everlasting," point to the Divine Existere, for "eternity," according to Swedenborg, is predicated of Divine truth, wisdom, and Existere, even as "infinity," is predicated of Divine good, love, and Esse. The very name, Amun, or Amen, is identical with the Hebrew word for "Truth."

RA, the distinctively solar divinity of Egypt, did not, as is supposed in the modern world, represent the merely physical sun, as is evident not only from his human attributes and history and from the intelligent, metaphysical, and spiritually minded character of the Egyptian people as a whole, but also from the close connection and almost exact identity of Ra with Amun, with whom, in the name and form of Amun-Ra, he merges into one.

That Ra, as a word, and as an idea, means the sun, we are not disposed to dispute, but the sun itself, amongst almost all of the nations of antiquity, was regarded as but the symbol and emblem and representative of that higher Sun of Divine fire and light, which Plate terms "the sun of the intelligible world." The pictures of Ra are the same as those of Amun-Ra, except in this particular that the former does not wear the cap with the two feathers. Ra is always accompanied with the disk of the sun, surmounted by the serpent, and simply represents the Sun of the spiritual world, within which and by means of which Neph and Amun--the Divine Love and the Divine Wisdom,-or the one God as Esse and Existere,--manifests Himself.

     Intimately associated with Amun-Ra there is a minor divinity, named KHONSO, (or Chensu), who is said to be the son of Amun. He is often represented as a human figure in the act of walking, leaning upon his staff and wearing the double crowns. By him, I am convinced, is represented the third of the Divine Essentials, which is the Divine Proceeding, or the Divine of operation and Truth which proceeds from the Divine Esse and out of the Divine Existere, by means of the Sun of the spiritual world.

     These three, Neph, Amun-Ra, and Khonso, or the Divine Esse, the Divine Existere, and the Divine Procedere, form a special series of gods, which may be called the Creation series. Distinct from this there is another series, consisting of two gods, Osiris and Horus, which we will call the Redemption series. The Egyptians possessed not only a very clear theological knowledge of the three Divine Essentials which existed from eternity, but, in common with all the nations descended from the Ancient Church, they had the primeval promise and prophecy of the Lord who was to come as God incarnate to crush the head of the serpent and thus redeem mankind. They possessed this prophecy from the Ancient Word, and they knew the story that was to be, and this even to the most astonishing details. This prophecy, among the Egyptians, is known as the story of Osiris and Horus.

     The myths of Egypt represent OSIRIS as the God of supreme goodness, who appeared on earth in a vulnerable human form. He was treacherously put to death by Set, the power of evil itself; his body was cut to pieces and submerged in the waters of the Nile, but was afterwards brought together again into a new and glorified body, in which Osiris ascends unto heaven, where, as the supreme god, and clothed with the Sun of heaven, he reigns forever as the Divine Judge of all who enter into the spiritual world.

On the earth his son, HORUS, avenges the death of his father, and with the aid of Thoth, the Divine Scribe, destroys the power of Set. Osiris is manifestly a prophetical representation of the Lord in His Human who was similarly betrayed and put to death, only to rise again in a glorified body, in which He is seen as the Divine Man surrounded with the splendor of the spiritual Sun, from which He now judges over the quick and the dead. Horus, his son, depicted as a human figure with the head of a hawk, apparently represents the Divine proceeding from the Divine Human of the Lord, that is, the Holy Spirit, which, by means of Thoth, or the Word of God, victoriously operates against the power of evil.

In the spiritual world, Osiris, the Sun God, is omnipresent. He it is that meets the deceased on his first entrance into the other life. "Having passed the outer gates, the eyes of the newly risen spirit are dazzled by the glory of the Sun, which he now for the first time beholds in this interior atmosphere. He sings a hymn to this Sun under the form of mixed litanies and invocations. After the hymn, a great vignette [in the 'Funeral Ritual'], representing the adoration and glorification of the sun, in the heavens, on earth, and in Hades, marks the end of the first part of the Ritual," (Lenormant. Ancient History of the Fast. Vol. I, p. 309.) After the final judgment before Osiris, the beatified soul becomes itself a minor Osiris,--a sun of the Great Sun, in whose company he traverses the various houses of heaven, until he reaches the lake of Divine Fire, the source of all light and of all life.

The god of the Sun was also worshiped, in the time of king Amenhotep IV, under the name of ATEN, which is supposed to mean "the disk of the sun." In the grottos of Tel-el-Amarna. Aten is represented by the sun-disk, surrounded by many radiant circles, with rays extended and terminating in hands which are blessing the king and his family, and holding out to him the anch or sign of spiritual life and regeneration.

The Aten is supposed to have been a foreign divinity, introduced by the wife or mother of Amenhotep IV, who became so enamored of this deity that he abolished all the other gods and sought to enforce the worship of Aten alone. He even changed his own name to that of Khuen-Aten, "the servant of Aten," but the innovation was furiously opposed by the Egyptian priesthood, and after the death of the king the old worship was restored.

     ASSYRIAN SUN-WORSHIP.

     Intimately related to the Sun-worship of the Egyptians is that of their Hamitic kinsmen in Chaldea and of the Semitic conquerors in Assyria who adopted the religion of the vanquished Chaldeans. ASSHUR, the national deity of Assyria, was preeminently a sun-god, and comparison has not inappropriately been made between his name and that of Osiris, (in Egyptian As-ar). Asshur is always represented as a heavily bearded man, wearing a horned cap and holding in his hand a bow and arrow. He is standing in a blazing zone of flames, bounded by double circles from which proceed an immense pair of wings, while a skirt of feathers extends beneath. The whole is clearly an effort to represent the idea of God as a Divine Man surrounded by the Sun of the spiritual world. The bow represents the Divine Doctrine or the Word immediately proceeding from God-Man. The horned cap represents Omnipotence. The circles suggest the "radiant belts" round about the spiritual Sun. The outstretched wings bring to the mind the universal sphere of good and truth proceeding from the Sun of Heaven, and recall the words of the prophet concerning "the Sun of righteousness with healing in his wings."

     SHAMASH, (Hebrew Shemesh, the sun), is a solar deity of the second rank, and, like his brother, SIN, the moon-god, is the son of BEL, who in the Chaldean system occupies a place similar to that of Amun in Egypt. One well known illustration represents Shamash as a human figure, clad in flamy garments, and seated upon a throne within his temple; two figures on the roof are letting down with ropes an image of the flaming sun which is resting upon an altar in front of the temple; a priest is conducting some worshipers to the altar.

The scene is evidently representative; the temple probably represents Heaven within which Shamash dwells. The two figures above may indicate priests or angels who are exhibiting the sign of the sun as the representative of the spiritual and divinely human Sun within.

     PERSIAN SUN-WORSHIP.

     In the dualistic system formulated by Zoroaster. ORMUZD, or Ahura Madzda, is the god of supreme goodness and purity, the fountain of life and light. The only representations that have been found of him are almost identical with those of Asshur,--a Divine Man with bow and horned cap, encompassed with solar circles and proceeding wings. But few prayers were offered to Ormuzd, as he was considered too good and merciful to desire prayers and propitiations, and these were therefore addressed rather to that other god, AHRIMAN, or Anghra Mayanus, the dreaded personification of the power of evil and darkness, who for a long time was far more powerful among men than Ormuzd, until the latter was avenged by his son, Mithra.

     MITHRA, who was related to Ormuzd as HORUS to Osiris, was an earth-born divinity. One ancient carving shows him as a smiling infant born out of a rock and holding a knife and a torch in his chubby hands. This may represent victorious spiritual Truth born out of the letter of the Word. Another picture shows him as a beautiful youth overcoming and killing the bull of Ahri man. The bull probably represents the power of evil, and Mithra himself was undoubtedly a prophecy of the Lord and of the Redemption wrought by Him in His human. One legend states that Mithra, having accomplished his redemption work, ascended unto heaven and himself became the Sun of that higher world.

     Mithraism at one time spread widely throughout the Roman Empire, introduced probably by soldiers returning from the oriental wars. It was formally established by Trajan as a "religio licita" and was for a time a formidable rival of early Christianity, with which it possessed many points of apparent similarity, not only in its doctrine of Redemption, and in its precepts of self-sacrifice, morality, and brotherly love, but also in its simple forms of worship, its eucharists and love-feasts.

It was finally forbidden and exterminated in Europe about the pear 378. In its ancient stronghold, Persia, Mithraism, (or Mazdeism), continued until it was banished by the Mohammedan conquest. Some faithful followers of Zoroaster fled to India, where their descendants, the "Parsees," still live, especially in and about the city of Bombay.

     The Parsees, as far as we know, constitute the only modern sect or cult of "sun-worshipers," though this appellation is entirely misleading as they most decidedly do not worship the sun, but simply regard their "eternal fire" as a symbol of life, that higher, spiritual life which is the life of love and charity. As a race, the Parsees are admittedly the finest people in India, and condemnation of sun-worshipers, in the Writings, evidently does not apply to them or to their Persian ancestors, since it is not the dead natural sun that is, or was, the object of their worship.

     CANAANITISH SUN-WORSHIP

     Very different, indeed, was the worship of the various nations known under the collective name of Canaanites, of whom the Phoenicians were the most powerful and the most characteristic any representative. These seem to have been almost the only people of antiquity who had lost every idea of a spiritual Sun, and who actually worshiped the dead physical orb, and to them, especially, (and, perhaps, to the more modern Aztecs of Mexico), applies the severe denunciation delivered in the Writings of the New Church.

     An avaricious, cruel, gloomy and barbarous people, the Phoenicians seem to have had but one aim in life,--trade, for the sake of the money itself. They were the lowest of all the nations of ancient civilization, the only ones possessing no art, no literature, no spirituality. Human sacrifice was the supreme rite of their worship,--especially the burning of innocent babes upon the altars of Moloch.

All their gods, idols of monstrous ugliness, were connected with the worship of the sun. Baal, Moloch, Milkom, Chemosh, all of them were human personifications of the devouring fire of the natural sun, and all their altars reeked with human blood. How degraded were the tendencies of the Israelites may be inferred from the fact that it was to this kind of worship that they were especially prone, and this despite their Semitic origin and traditions, and the superior knowledge which they possessed through the Word.

     The worship of the sun was expressly forbidden in the Word: "Any man, worshipping either the sun, or the moon, or any of the host of heaven, which I have commanded not," was to be stoned with stones till he died, (Deut. 17:3, 5). Nevertheless, throughout Israelitish history, the people fell periodically into the worship of Baal and Baalim, "turning their backs toward the temple of the Lord, and their faces toward the East, worshiping the Sun toward the East." (Ezech. 8:16.) Josiah, king of Judah, was especially zealous in putting down this sun-worship among his people, for he "took away the horses that the kings of Judah had given to the Sun, and burned the chariots of the Sun with fire." (2 Kings 23:5, 11.)

     Worship such as that of the Canaanites, the Phoenicians and Carthagenians had to be exterminated before the coming of the Lord. At one time it threatened to become universal through the influence of the Empire of Carthage. Hence the necessity, in Divine Providence, for the Punic Wars, and hence the victory of the Romans. With good reason said Cato, "Delenda est Carthago." As it was, the influence of Carthage upon the Christian Church was most unfortunate,-through teachers such as Tertullian and others. From thence came the doctrines of the vicarious Atonement, the bloody sacrifice of Christ, Salvation by Faith Alone, and Predestination.

     [To be continued.]

Editorial Department 1907

Editorial Department Editor 1907

     The Journal of the Tenth Annual meeting of the Council of the Clergy, printed in this September issue of the Life, has been published in separate form, and makes a pamphlet of 26 pp.

     The Rev. S. M. Warren has published a little pamphlet entitled "Another Word about Conjugialis," (reprinted from the New Church Review), in which he deals with some of the objections raised against the translation of Conjugialis by "Marriage." The author adds nothing essentially new to the arguments advanced in his former pamphlet on this subject.

     The President of the American Swedenborg Society, writing in the Messenger of December 26, has added his voice to the cry for the rejection of the word "Conjugial." He leaves learned arguments to "scholars" and confines himself simply to a plea for "the good old English phrase 'marriage.'" "When I take up the book," he writes, "I wish to know that it speaks of marriage as it may, at least, exist here on earth, and of my marriage, not of any such transcendental idea of it as only the angels can understand. . . . And so, when I present the book to my friend I wish him to understand that it treats of a love having its origin, indeed, in heaven . . . but that it is meant for him as a real possession here in the world." Alas! for all these hundred years or more, the Church, laboring under the word Conjugial, has had only a "transcendental idea" of that love. It has not realized: that it was a very "real possession" for us right here on earth. And so let us abolish the word, substitute marriage, and then all will be well. Does Mr. Seward really mean what his words imply? Has he not realized that it is this very Conjugial love that is the new and real love that is to renew marriages,--our marriages? Has it hitherto impressed him only as being more or less "transcendental," and such "as only the angels can understand"? If sol this would help to explain his objections to the use of the work by which that love is expressed.

An interesting correspondence is published in Morning Light for October 6th anent the statement in the Rev. Clarence Lathbury's work, "The Testimony of Genius," that John Wesley once said, "We may burn all our books of theology, God has sent us a teacher from heaven; and, in the doctrines of Swedenborg, we may learn all that it is necessary for us to know." Mr. W. H. Pusey wrote to the publishers (the Nunc Licet Press) asking the authority for this statement. He was referred to Tafel's Documents, Vol. II, p. 568, for "ample and sure proof that Wesley uttered these words "two years after he had made his adverse statements." In a second letter Mr. Pusey writes that according to the Documents Wesley's utterance was made not two years after but nine years before he published the slanderous reports of Mathesius. He concludes, "Seeing that, finally, Wesley condemned Swedenborg, is it not misleading the uninformed to put in one-sided statements? A novice would naturally think that Wesley, Emerson and others who are quoted as saying such nice things, were practically Swedenborgians; and when he reads the authors themselves, and finds that their mature criticism contains much that is adverse to Swedenborg, do you not think that he is likely to feel a little victimized. The actor and the novelist some times practice the trick of dishing up only the favorable parts of notices containing criticisms of their works, but is it advisable for New Church publishers to adopt such example?" To this the Rev. Clarence Lathbury answers that the book "does not claim that the men it reports hale never said anything adverse to Swedenborg. It only claims that certain great men of genius have said some good things about him, and so quotes them. It is not the mission of the book to quote what they have said adversely, I call see no reason in that. The enemies of Swedenborg are doing that and we are doing the other side. And what New Church publishing house hunts up the adverse things said about its books and authors, and relates them?" All of which is very good argument,-for mere trade-seekers, and on weekdays.

Mr. William McGeorge contributes to the New Church Messenger of December, two articles on "How can we keep our Children in the Church?" in which he adds another to the frank confessions which are occasionally made by Newchurchmen deploring the loss of the children. "To be perfectly frank and candid with ourselves," he says, "are not the majority of us compelled to admit that we do not now and never have given as much attention to and as carefully provided for the internal instruction of our children in those things which would conduce to their well being in their eternal homes, as we do for those things which are of value only in their very short lives here. . . . And, in making this admission do we not at once explain why so many of our dear ones do not remain in the Church"?

     Mr. McGeorge is right, for if parents cared for the spiritual welfare of their children, that is, saw to it that they were nourished with spiritual truths and spiritual affections, that they grew up in the knowledge of and love for the distinctive things of the New Church, there can be no doubt that the children would remain in the New Church, and this even without the advantage of New Church schools.

     But it is to be questioned whether Mr. McGeorge has pointed out the real remedy for the state of things which he confesses and deplores. He dwells on the necessity of cultivating in the children an affection for the Word, and a spirit of obedience; and he enlarges upon the impossibility of doing this unless the parent himself is interested in the things of the Word. All this is excellent so far as it goes, but it does not go far enough. Even pious parents have hall children who have left the Church; nor can it be claimed that in doing so they have always ceased to read the Word or to live an upright life, in many cases they have simply failed to see the distinction between the Old Church and the New, except as a more or less intellectual distinction. They have not been brought up to see that the distinction is in ends and aims and life, and not only in ideas. And so, when circumstances have led them to in they have been content to worship and even to work in the Old Church. Add to this that nothing has been done to impress on their minds the truths revealed to the New Church concerning marriage, and concerning marriage between those of different religions, and we shall come nearer to the true cause that has led to so many children leaving the Church.

     By parents and ministers alike,--and even by parents and ministers who themselves would not for a moment think of leaving the New Church,--the young people are constantly having set before their eyes in one form or another, the idea that the Old Church is being permeated, and that its essential objects are the same as those of the New Church.

Can we wonder, then, that every now and again a hearer of these utterances carries the teaching a step further and joins in the work of the Old Church? This state of things is bound to continue so long as there is refusal and unwillingness to lift up the veil of a good external life which includes the New Church and the Old in an imaginary heaven of harmony. And this veil will not be withdrawn except by clear and distinctive teaching of the Doctrines, the cultivation of social life and marriage in the sphere of those Doctrines, and the opening of the eyes to the state of the consummated church.

Last summer the Library of the Academy of the New Church was enriched by the purchase of two volumes of the "Miracles of Paris," a work referred to by Swedenborg in The Consummation of the Age, pp. 36. 37, and in the Invitation to the New Church, nos. 29 and 55. The complete work, which is written in French, consists of three thick folio volumes published in the years 1737, 1741, and 1747 respectively. The Academy, however, has come into the possession of only the first two volumes, which were procured in Europe, on information provided by the Rev. E. J. E. Schreck. Swedenborg does not appear to have known of the existence of a third volume, as, in the places cited, he refers to the work as "The Miracles of Paris, in two volumes quarto." Probably, as conjectured by Mr. Schreck, the third volume was not on the shelves of the library where Swedenborg had seen the work.

The volumes themselves are filled with lengthy and detailed accounts of the most astounding "miracles," each miracle being illustrated by two full page copper plate engravings of the "before and after" order, and followed by a formidable array of documentary proofs, attestations, and arguments upholding its genuineness. There is also in the first volume an engraving of Paris himself, in the act of prayer, and in the second, one of M. de Montgerron, the collector of the "miracles."

     Of these and other Papist miracles, Swedenborg says in the Invitation, "What are they but [means] that they may be invoked with the object that they (the Papists) may scrape together donations? But who of them has taught the way to heaven"? (29.) He met Paris in the spiritual world, and spoke with him "as to how he wrought his miracles, that it was through spirits who entered into the memory of the man, and persuaded him many things concerning them." (Consummation, p. 36.) The passage continues that "Paris is at this day with those who are in hell."

     That Swedenborg, however, did not regard all the miracles recorded in the two volumes, as being really performed, even by the means outlined in the passage just quoted, is evident from a letter which he wrote to Venator, the Prime Minister of Hesse-Darmstadt, in 1771, nine months before his death. Here he says, "T have seen two volumes full of miracles wrought by a certain Paris, which are nevertheless nothing but pure falsehoods, being in part fantastical, and in part magical doings." (Doc. II. 390.)

     The New Church Review for October contains a very interesting and carefully prepared article by Mr. Schreck on Paris and his miracles, giving some account of the life of Francois de Paris, (1690-1727), and a very complete description of the volumes which record his miracles. In acquiring these volumes, which are now extremely rare, the Academy has added another to its already valuable collection of works referred to by Swedenborg
AGAIN, THE WRITINGS AND THE WORD 1907

AGAIN, THE WRITINGS AND THE WORD 1907

The Rev. T. K. Payton, in the New Church Review for January, 1907, contributes a lengthy paper on the subject of "The Writings and the Word,"--a subject which our friends on the negative side never seem able to let alone. While they seldom make any advance into more rational positions, it is well that the subject still occupies their minds, as the continued discussion, (or monologue, rather), betokens a somewhat uneasy conscience. If the question were quite settled with them, they would probably drop it.

The article by Mr. Payton, (from whom we really had expected better things), presents some new admissions of the Divinity and Authority of the Writings, which, however, become impotent and meaningless through new denials which are, if possible, more irrational than any former negations.

He admits that "all that is taught in the Writings concerning Doctrine and the internal sense is immediately from the Lord, and what immediately proceeds from the Lord is the Lord outside of Himself, [what an idea! Outside of--the Infinite!], and is His impersonal manifestation of Himself to finite minds." He even admits that "the internal sense of the Word given in the Writings is the Word as to its internal sense," which certainly is an advance on the position taken by Mr. Reed in his "Report" of 1902. But, like the latter, Mr. Payton finds that Swedenborg did not reveal "the whole" of the internal sense, but only "a small portion," and moreover mixed into the Writings so much that was from the angels and not from the Lord alone! In the peculiar language of the writer, "Swedenborg does not say that everything given in his writings he received from no angel, but from the Lord alone,"--a case of two negatives which do not produce a positive. And yet it is Swedenborg himself who declares that "it has been given me to see the light of Heaven, and from it to perceive distinctly what has come from the Lord, and what from the angels. What has come from the Lord has been written, and what has come from the angels has not been written." (A. E. 1183)

The writer, of course, denies that the Writings have any internal sense, and is quite certain that the angels are not "affected in any way when they are read." "The literal sense is the only sense they have, and by this the angels are not affected." Just where he has obtained this information about the angels, he does not state, but on general principles it may be assumed that if the angels are not affected when we read the Writings, it is because we do not permit the angels to affect us. And if we claim that the Writings do not have any internal sense, but are a mere empty shell of words, it is simply an admission that we have no perception of their meaning. The fault is with us and not with the Writings, which, if Divine, are perfect and infinite and reaching from God, through all the heavens, even unto man.

But such perception can hardly be expected of a writer who can quote the statement in Arcana Coelestia, n. 10355: "Information concerning heavenly things or concerning the things which relate to eternal life, is effected solely by the Word, whereby man has influx and illustration,"--and from this draw the final conclusion: "It is clear from the teaching of this passage alone that the Writings are not the Word."

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OF INTEREST TO MINERALOGISTS 1907

     Every student of Swedenborg's Scientific works, but especially those interested in mining, will be grateful for the recent appearance in English of Swedenborg's little treatise on "NEW WAYS OF DISCOVERING MINES, OR SOME HITHERTO UNKNOWN MEANS FOR THE DISCOVERY OF MINES AND TREASURE DEEPLY HIDDEN IN THE EARTH,"-a work originally written in Swedish in the year 1719, and now for the first time transcribed and translated from the photo lithographed manuscript by the Rev. Joseph E. Rosenqvist. The whole covers only eleven pages in The New Philosophy for October, 1906.

     Lest false hopes be raised in the breast of prospectors of the immediate future, we might as well state at the outset that this work does not reveal any specific directions or methods for the finding of mineral wealth, but simply contains a number of suggestions for the student of Mineralogy and Mining,--suggestions which at the present time are generally disregarded by the learned as well as the practical miner, but which are based on fundamental principles which, as Newchurchmen, we know to be rational and universally true, and which therefore a priori we know to be fruitful of practical results.

     In his "Preface" Swedenborg is somewhat sarcastic and throws cold water on an exuberant imagination by the unwelcome suggestion that "the best metalliferous veins and the richest streaks would be to stop extravagance, to practice economy, to see that debit and credit correspond." "So long as we unnecessarily spend more gold and silver on our body than double the amount our silver mines yield, . . . it does not seem to be an urgent necessity to point out ways and means of finding new valuables; for this would be to feed and foster luxury which in the same proportions would increase."

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[Americans, take notice!]. Nevertheless, "it is to be expected that some change in this state of affairs will take place, now that we can think more freely and possess better judgment, and are permitted to see for ourselves, no more fettered by a sovereign's caprice which one out of politeness must submit to." This is in reference to Charles XII, who had been killed in 1718, and with whose scientific as well as political despotism Swedenborg had become very much dissatisfied.

The principle upon which the author bases his suggestions for finding metallic veins is one which became fundamental to his whole subsequent scientific system and which is adopted also in the theological Writings,--the theory of the emanation or efflux from every created object of a sphere composed of minute particles homogeneous with the object itself,--a sphere which in the mineral kingdom in time affects and penetrates the whole stratum of the soil around it, and also determines the nature of the vegetation which grows on the surface. He recommends, therefore, the careful observation and investigation of the mosses, grasses and herbs, and peculiar plants which grow on and about deserted mines where civilization no longer interferes with the free working of nature, as well as the surrounding soils, clays, sand, gravel and stones, water and snow, etc., and even the animalcules and insects found in such places,--from all of which conclusions may be drawn for the discovery of new veins. A curious explanation is suggested in regard to the "magic wands" by which the superstitious then as now hoped to discover mineral deposits, and attention is called to the columns of hitting light which at night time are often seen above such deposits.

All this we find echoed forth, nearly two hundred years later, in the Encyclopedia Britannica, (article on Mining), where we read: "Other signs of mineral deposits are given by springs and by certain plants dependent upon the deposit or its associated minerals for part of their nourishment. The appearance of the so-called lode-lights may be explained by the production of phosphoretted hydrogen from; the action of organic matter and water upon phosphates, which are so common in the upper parts of mineral veins: and one hears also of differences in the appearance of the vegetation along the line of the deposit, of places where snow will not lie in winter, and of vapors hanging over the ground.

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Though some writers refuse to put any value upon these indications, they should not be entirely overlooked, because the outcrop of a lode, of different nature and texture to the surrounding rocks, and which is generally a channel for water, may readily cause the phenomena just mentioned. Where the surface is cultivated and the natural springs are tapped by adit-levels or other mine-workings, these appearances cannot be looked for to any great extent."

This is just what Swedenborg states in the little treatise before us, and it would be of interest to know to what extent he has here, as in so many other fields, anticipated the findings of modern science. And it would be well for Newchurchmen who are interested in mining, to take up these suggestions of Swedenborg's and make a systematic study of the flora and fauna of mines,--a branch of study which now appears to be neglected.
CORRECTION 1907

CORRECTION SAML. M. WARREN 1907

Editors New Church Life:--

By some apparent want of care I am misrepresented in an editorial paragraph in the last number of the "Life," just received. If you will look again at my brief word in the Messenger you will see that I did not raise an objection to the use of the word "Conjugial" on the score that it was never used by Swedenborg. I simply corrected the erroneous statement that the term was used by Swedenborg,--and I corrected the statement because it was inaccurate, and misleading; and because accuracy in respect to facts relating to an important subject is always more or less important according to the importance of the subject. I would like to take this occasion to commend the "Life" for its calm and hitherto judicial tone in the discussion of this important question, on which--however to be regretted--there is for the present, and not strangely, so wide a difference of understanding. Such a spirit is favorable to the cause of truth, which we need not fear will ultimately prevail. SAML. M. WARREN.

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SUBSTITUTION OF "MARRIAGE LOVE" FOR "CONJUGIAL LOVE," AND ITS EFFECT 1907

SUBSTITUTION OF "MARRIAGE LOVE" FOR "CONJUGIAL LOVE," AND ITS EFFECT GLENDOWER C. OTTLEY 1907

EDITOR NEW CHURCH Life.

     Dear Sir.--You have published several lucid and weighty articles on the subject alluded to above, and while the arguments adduced in favor of the retention of the time-honored expression--"Conjugial Love"--have appeared decisive to the unprejudiced and loyal Newchurchman, I doubt whether the readers of the Life have, at any time, been confronted with such cogent and absolutely conclusive reasons for not substituting "marriage love" for "conjugial love" as are contained in the vigorous letter of my old and respected friend, the Rev. J. F. Potts, and published in your issue for December.

     I rejoice to think that one of the elders of the Church in England, the venerable author of the Concordance, should have raised his voice so boldly and emphatically against an innovation which seems to be void of all reason and to be subversive, if not directly destructive, of the very teaching set forth in the work entitled The Delights of Wisdom relating to Conjugial Love.

     Mr. Potts shows by an analysis of the term "marriage love" (which is simply derived from the Latin maritus, through the French mari) that its use in any translation of the work on "Morals" for the New Church will have the effect of obscuring the Doctrine revealed from heaven and depriving it of its spiritual force and meaning.

     In other words, that the effect will be, in spite of the good intentions of the translators of the Rotch Edition, to suggest

     (1) A false idea of the conjugial--its possible source in man (le mari) in whom, as twice stated in the same section, "nothing of conjugial love nor even of the love of the sex resides" (C. L. 161); and

     (2) An identification of ordinary, everyday "marriage love"--a love which is merely external in ninety-nine cases out of a hundred--with love "truly conjugial" which is a spiritual love, a pure gift of the Lord out of heaven--a love which man acquires only by regeneration, that is, as the result of the conjunction of good and truth in his soul.

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     If such be the clear and logical effect of what is about to be done, not withstanding the best of motives for the change recommended, there must surely be a reason for this tardy substitution of a term unknown in the early literature of the Church "for one," as Mr. Potts truly says, "of such important, such ancient, and such sacred associations" as "conjugial love"?

     For how came it to pass that the earliest translators of the Writings--Clowes, Hindmarsh, Hartley, Noble and many others who devoted their best energies to a faithful rendering of the original Latin, never hit upon such a term as "Marriage love" as likely to convey more accurately the meaning of the Latin--amor conjugialis?

     Worcester in his Dictionary, makes the following significant statement:--

     CONJUGIAL (L. Conjugialis) Relating to marriage; conjugal. "Conjugial love." Noble.

     "This word, in this Orthography, is rarely used except by the translators of Swedenborg and his followers."

     I fancy the reason of the attempted departure nowadays is not so obscure as might appear. The great men I have referred to were students of the Writings in the true sense of the word-ardent lovers of the celestial and spiritual truths contained in them without any admixture of fear of the world and its possible criticism bordering upon ridicule, and they, therefore--one and all--clung to the term, "conjugial love," because it "conveys," as Mr. Potts further says, "a spiritual and chaste idea, being based on the idea of conjunction, as its very form indicates; always pointing the way to all that is pure? chaste and holy, and always pointing away from everything that is merely of the flesh and the world."

     But the state of Newchurchmen now seems to have altered. Not only are the Writings being less and less studied, as is everywhere deplored by the faithful few in the organized New Church,--less and less loved for their Divine Message of love and wisdom; but the very teachers of the Church, the ministers, rarely if ever refer in the pulpit or elsewhere to the work on Conjugial Love, the very teachings of which were publicly repudiated at an "Extraordinary General Meeting" of the Conference of the New Church in Great Britain held at Manchester on the 8th of November, 1892.

105

(See New Church Monthly for December, 1892--Report of Speeches and Resolutions passed excluding Conjugial Love from the list of the Theological Works.)

     Is it, therefore, not possible that there actually lurks in this strange desire to substitute, at the end of one hundred years or more, a term characterizing so external a state as "Marriage love" for "Conjugial love," some altered condition of the affections of Newchurchmen, in general, towards the spiritual teaching stored up in the Latin term--amor conjugialis--like precious jewels in an appropriate casket? A consideration of this subject, in a necessarily brief way, may help to throw some light on the general state demanding or sanctioning such a substitution as is under notice.

     When the Jewish Church was about to be established, its future members were addressed in the following words through the instrumentality of Joshua:--

     "Take good heed, therefore, unto yourselves, that ye love the Lord your God.

     "Else if ye do any wise go back, and cleave unto the remnant of these nations, those that remain among you, and shall make marriages with them, and go in unto them, and they to you.

     "Know for a certainty that the Lord your God will not drive out these nations from, before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the Lord your God hath given you." (Joshua xxiii. 12, 13.)

     It seems, at first, strange that a Church which, in its very beginning or inception, was foredoomed to destruction through the internal character or "disposition" of the people called, in the Letter of the Word, a "sinful nation; a people heavy with iniquity; a seed of evil doers; sons that are corrupters, (Isaiah 1v. 4); and, therefore, internally incapable (as the Doctrines affirm) of receiving a single spiritual truth without profaning it, (see A. C. 3393), should have been so clearly, so strongly warned not to "make marriages" with the inhabitants of the land they were about to take possession of and whom they so closely resembled in character.

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     A moment's thought, however, will show the Divine reason of the strong admonition. No Church can exist on earth, either as an internal or a merely external Church, without there being, in the one case, the true conjugial; and in the other, a mere semblance or "representative" of it; for there must be, in order that Heaven and the Church on earth may be conjoined, the genuine principle (the "conjugial") or its mere representative--an external "separated" from its internal.

     For that reason, not only were the Israelites, (at heart an essentially idolatrous and polygamous nation), forbidden, under strict spiritual penalties, to "make marriages" with the various nations of Canaan, however attractive or even "charming" their sons and daughters might be on the natural, worldly plane; but they were also enjoined to marry within the tribes to which they belonged.

     "With the Israelitish nation marriages were contracted within tribes and particularly within families and not out of them." (H. and H. 378.)

     And why? Because, as stated in the same section, "Marriages in the heavens are formed between those who are within the same society, because they are in similar good and truth, but not between those who are in different societies . . . and this was represented with the Israelitish nation by their marriages."

     Now among Newchurchman of the first and second generation--those loyal men, whether as clergymen or laymen--who did not hesitate to sacrifice, when necessary, their worldly prospects for the sake of the Divine truth entrusted to their care, there was an open, emphatic recognition of the necessity of marrying "within" the Church, which meant, of course, marriage between people holding the same New Church faith. They, therefore, cherished with all their hearts the work entitled "Delights of Wisdom relating to Conjugial Love"--and endeavored, as far as circumstances would permit, to be loyal to the truths therein set forth and to do nothing which might invalidate their teaching or induce lukewarmness towards them.

107

     This fact,--this great and striking characteristic of these early "worthies" of the New Church,--was dwelt upon twenty-four years ago in the New Jerusalem Magazine, in an article from the pen of the venerable pastor of the Boston Society, the Rev. James Reed:--

     "Newchurchmen of the last generation," he says, "were fully alive to the fact that Swedenborg's teachings relative to conjugial love are of transcendant value, and belong to the distinctive truth of a new dispensation. They looked upon them as DIVINE LAWS of life, and endeavored, in every particular way, to be faithful to them. Disregard of them they considered disobedience to the Lord.

     "But how is it in the Church to-day?

     "Must we not confess it true that far too often, among those who are ostensibly Newchurchmen, the vital principle is altogether lost sight of, and the question of Spiritual oneness, or sympathy in those matters which are highest and holiest, receives no serious consideration. It is stating the fact mildly that there is an alarming and growing laxity in this regard. No surer means could be found for loosening the ties which bind us to the external New Church and of doing what we can to disintegrate the Church itself,"

     Precisely so: "no surer means (indeed) could be found" for undermining the very foundation of the Holy City itself.

     But who will deny that this spirit of disloyalty, of "disobedience to the Lord," has been "growing" apace of recent years to a degree unknown even when Mr. Reed, like a faithful spiritual watchman on the tower, sounded the alarm?

     Is it not a fact that the journals of the world and those of the New Church, frequently record the marriage of a member of the Church--man or woman--with a member of one of the old communities in whose place of worship--Church of England, Presbyterian or Congregational Chapel--a priest of the Dragon has blessed a "couple" in the name of his tripersonal Deity whom every Newchurchman repudiates in heart and in mind as a monster,"* (see T. C. R. 171), and
"sanctified" a marriage devoid of that chastity to which reference is so pointedly made in C. L. 304: "With the chaste, that is, with those who think from religion of marriage, the marriage of the spirit precedes."
     * On Christmas day, the Rev. Canon Duckworth, a clergyman of the highest standing in the Church of England, made the following statement in a sermon preached in Westminster Abbey: "We can only be sure that there was some awful necessity that God should make a sacrifice on behalf of His sinful creatures, and should give up for them the best of all beings--the sinless One--to live and die on earth for them."

108

     In the light of such facts, is it not easy to see what in the long run would be the effect on those who are still held by some kind of bond to the organized New Church, if "conjugial love" (which is "the fundamental of all celestial and spiritual loves") were, in some way, mixed up in their minds with "marriage love" by an unfortunate mistranslation of amor conjugialis not once sanctioned in the past hundred years by any competent translator of Swedenborg?

     In 1882, at a memorable meeting of the Swedenborg Society, that eminent New Church scientist and translator of Swedenborg--the late Dr. Garth Wilkinson--in a masterly address from the chair drew attention to the great danger there was to the Church in countenancing anything like a departure from what the Rev. Augustus Clissold so appropriately called "sound principles of translation," and the substitution of so-called' modern or "up-to-date" terms for those with which all earnest receivers of the Doctrines were familiar.

     "As one who has had some experience in translating Swedenborg," said Dr. Wilkinson. "I can aver that, at first, for a length of time I had the feeling that it would be easy and right to popularize him somewhat, and to melt down his proprium and his scientifics, his Roods and truths and uses and many others of his terms. I tried my hand and failed. I found that none but Ulysses could bend the bow of Ulysses; that Swedenborg in Latin must be Swedenborg in English; and so at last I came close to his terms, and as far as I could got into their marrow; and then I did not want to melt them down, but felt sure then, as I feel now, that they are the genuine coinage which the reader, when he learned, will never wish to see defaced in any the least lineament, lest a value which is priceless be lust or altered thereby.

109

"I learned, in short, that the terms (and among them "conjugial love") are from the rational mint of the New Dispensation, and that it is not lawful to vary the coins of that kingdom into any other forms. . . . After these and the Divine Apollo in his works is crippled and deformed."

Is not the warning conveyed in these weighty and truly eloquent words very much to the point as regards the contemplated substitution of "marriage love" for "conjugial love"--a substitution calculated to weaken, if not destroy, the power of the Divine Doctrine revealed for those who will be of the New Church, now and in ages to come, and for them alone (see C. L. 534), and which is stored up in that thrice blessed term from the "rational mint of the New Dispensation,"--conjugial love? GLENDOWER C. OTTLEY. 5th January, 1907, Bath, England.
OBSERVANCE OF THE NINETEENTH OF JUNE 1907

OBSERVANCE OF THE NINETEENTH OF JUNE FRANK SEWALL 1907

DEAR MR. EDITOR:--

The Academy has done so much excellent service in preserving and correcting the annals of the New Church that I feel it a duty to correct what seems to be an erroneous idea entertained by one or more of the contributors of the recent interesting notices in the Life regarding the festive and religious observance of the Nineteenth of June. It would appear from these utterances that it was first in the Academy or under its auspices that any notice was taken of this day as one for special religious or festive observance by the New Church: whereas the facts are that the Nineteenth of June was selected as the day for the formal inauguration of Urbana University in 1850, and has since been regarded as its "foundation dal;" and so long ago as 1868,--thus several years before the organization of the Academy,--there was set apart in the Calendar and Table of Lessons in the New Churchman's Prayer Book and Hymnal, published by J. B. Lippencott & Co., the Nineteenth of June, under the Festival Name, "The Sending of the Twelve Apostles," with its appropriate lessons, viz., at Lauds, or early morning, Rev. II. v. 5; at Matins, Dan. 7 to Verse 11, and Rev. 19 to verse 16, and at Complines, or the night reading, Is. 45, v. 20; and in the "Antiphones, Collects and Gospels" for the Sundays and Festivals throughout the year there is duly set apart the Festival of The Sending of the Twelve Apostles, with the reference "(T. C. R. 791)" immediately under the day's title, and with the Antiphon following: "He shall send his angels with a great sound of a trumpet; and they shall gather his elect from the four winds, from the one end of the heavens to the other."

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The collect begins: "O Lord who didst send out in this day thy twelve apostles to preach throughout the whole spiritual world the gospel of thine everlasting kingdom" and the Gospel Lesson assigned is St. Mat. xxiv:29-35, and is printed in full. Thus for forty years, or nearly half a century, this important anniversary has been before the eyes of a large number of New Church people, and observed more or less fully by a number of the ministers in the appointments of their public religious services,--a recognition of the events seemingly more appropriate than the picnics or other jovial assemblies which have marked its celebration elsewhere in more recent times.

As for the relation of this festival to the others in the Church's calendar it falls at an interesting time, nearly coincident with the Festival of Pentecost or of the First sending out of the Apostles from Jerusalem, which occurs on the Fiftieth day after Easter, the Feast of the Resurrection. To preserve the historic sequence, both festivals should be preserved and the relation of the date; makes this possible, since the Feast of Pentecost falls generally by a few weeks before the Nineteenth of June. In the same calendar above referred to--that of the "Newchurchman's Prayer Book and Hymnal"--in which the Nineteenth of June appears as a recognized Festival of the Church, there is also inserted the "Feast of the Holy City," which falls on the Sunday immediately after Pentecost, thus taking the place of the "Feast of the Holy Trinity" of the old church calendar. The logical propriety of this observance seems manifest as the establishment of the Church is the first fruits of the Divinely commissioned doctrine or preaching of the apostles, and as the Pentecostal mission is the event of the historic book of the Acts, so is the Descent of the Holy City that of the prophetic book of Revelation.

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Thus with the Feast of the Holy City the calendar as based on the historicals of the Word is complete. The Nineteenth of June rests on the distinctly new revelation of the new doctrine and the new preaching. Being a "fixed" and not a "movable" feast, it will fall on weekdays oftener than on a Sunday, and while happy festivals and rejoicings are not out of place in marking the event, they should not be allowed to be all the recognition accorded, and therefore the religious observance if not convenient on the weekday, (this not being, as yet, nor probably for a long time, a public holiday such as Christmas and Thanksgiving), may take place on the Sunday following within its week or "octave." In this ordering of the Calendar the Church would celebrate in due order; at Christmas, the Incarnation; at Holy Week, the Passion; at Easter and Ascension, the Glorification; at Pentecost, the descent of the Holy Spirit from the Glorified Humanity; on the Feast of the Holy City, the establishment of the Church on earth; and on the Nineteenth of June, the Second Coming in the Revelation of the Internal Sense of the Word, "at the completion of which" this new Gospel began to be preached. That the New Jerusalem is this doctrine descending, might seem to suggest the placing of the feast of the Holy City, or of the Church, subsequent to the Nineteenth of June rather than before it. On the other hand, the New Jerusalem is built on foundations in which are written "the names of the twelve apostles," and these foundations are the literal truths of the Word just as the twelve apostles are those who literally followed with the Lord in this world and it was upon their teaching of the Word that the Christian Church, including the New Church, was built as to its externals, while these same apostles are they who in the spiritual world are sent out to preach the new Gospel; and in the New Church, following their teaching, the Church founded by the Lord Himself on earth, becomes the Holy City, the New Jerusalem, and His abiding tabernacle with men.

Please pardon me for occupying much more of your space than I intended, but the subject, like everything pertaining to the external order and worship of the Church in these days of its incipiency, is not only interesting but of such importance as to deserve careful and minute consideration, and a candid review and discussion from all sides. FRANK SEWALL.

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     REPLY.

     If Dr. Sewall will refer to the issue of New Church Life for June, 1904, p. 318, he will find that full justice has been done to the fact that the Nineteenth of June was chosen as the Foundation day of the Urbana University,--a fact which has been referred to again and again in the pages of this Journal. As is well known, the date was deliberately chosen at the time by the Rev. James P. Stuart, the founder of the University, who, when that institution afterwards had developed in a direction far from his own ideals, himself became one of the founders of the Academy of the New Church.

     From the tenor of Dr. Sewall's remarks, it would almost appear that he thought the Academy claimed exclusive honors as to the "discovery" of the day,--a thought which certainly never entered the mind of any one connected with the Academy. The significance of the day had been noticed as far back as the year 1791, when the first temple ever erected in this world for the distinctive worship of the New Church, was consecrated at Birmingham by Robert Hindmarsh. And, as has also been noticed before in this Journal, the same day was chosen in the year 1810 as the anniversary day of the British Swedenborg Society. But that the celebration of the (lay, as the day for the New Church, first began to take a real hold upon the Church through the consistent teaching and example of the Academy, is simply a matter of historical fact.

     The provision for the celebration of the day in Mr. Sewall's Prayer Book and Hymnal is a fact not generally known to our readers, and we are glad that he has called attention to it as it may be of use in affording additional suggestions for the religious observance of the day. That such observance should always include religious services, goes without saying; nor are we aware that the religious element has ever been kept in the background in those "assemblies of more recent times" which Dr. Sewall, from lack of personal experience, has mistermed "jovial."

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There may, indeed, have been an absence of that sphere of Anglican "churchliness" which is suggested by expressions such as "lauds," "matins," and "complines," etc., but the services, though simple, have been none the less devout. And the additional features of spiritual conversation, speeches, songs and toasts to beloved church uses, at picnics, banquets and other forms of the Christian "love-feast," are just exactly what have given the distinctive life to the celebrations inaugurated by the Academy.

As to the celebration of the Ascension and of Pentecost there can be no objection except perhaps the undesirability of greatly multiplying the feast-days of the Church by the introduction of feasts of relatively minor importance. There may be some danger of thereby detracting from the sphere of those days which are of more essential significance. The Ascension, for instance, is of less central importance than Easter; it is simply the final incident of the story of the Resurrection. And Pentecost, though indeed "the birthday of the Christian Church," is to us of a more representative and prophetic interest than of actual spiritual importance. The Holy Spirit did, indeed, then descend upon the apostles, but still accompanied with and veiled by symbolic signs such as rushing wind and cloven tongues of fire. All this, however, was but representative of that real Pentecost which took place on the Nineteenth of June in the year 1770, when the apostles were actually, because rationally, filled with that Spirit of Truth which could descend only after the revelation of the Internal sense of the WORD.--EDITOR.

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CENSUS OF THE GENERAL CHURCH 1907

     As the Decennial of the General Church takes place during the present month, we take occasion to publish the results of the call for a Census which was issued in July, 1906. The General Church at that time had a membership of exactly eight hundred persons, of whom five hundred and twenty have responded directly to the questions asked in the Life and by circular. Through personal acquaintance and by the assistance of several friends we have also been able to secure the desired information respecting most of those members who did not directly respond to the call.

     It is to be noted that all the members of the General Church have become connected with the organization by personal application to the Bishop; that all are adults,--all the men being over 21 years of age, and all the women over 18 years; and that every one has been regularly baptized into the New Church by an ordained minister of that Church.

     The purpose in taking this Census has been to procure definite information on four chief points:

     1) The status of marriage in the General Church,--whether the majority of the members are joined in wedlock with partners of the same faith: or whether the majority have married outside the Church.

     2) The status of the birth-rate in the General Church,--whether the indications point to the presence and prevalence of the evil of preventing offspring, as is the case generally in the churches of the vastated Christianity; or whether the indications point to an absence of this evil among the members of the General Church.

     3) The Growth of the Church "from within,"--whether it is true, as has been claimed, that the New Church is "a decadent organization." its growth being "entirely dependent upon the spread of the light without its borders;" or whether the New Church, as far as represented by the General Church of the New Jerusalem, has grown chiefly by the natural increase of persons born and bred in the Church.

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     4) The means and methods by which such members as were born in the Old Church, first obtained a knowledge of the Heavenly Doctrines.

     The following statistics as to these questions can be verified by any one by an examination of the replies received and of the tabulated registry of the membership of the General Church preserved at the Academy of the New Church in Bryn Athyn, Pa.,

     I. THE STATUS OF MARRIAGE.
                                        Male     Female     Both
SINGLE PERSONS                                   90     172          262
MARRIED PEOPLE.
     Partner a member of the General Church          189     189          378
     "      "     " " New Ch. But not of Gen. Ch.          12     1          13
     "     not a member of the New Church               22     34          56

WIDOWERS AND WIDOWS.
     Had married within the New Church               18     52          70
     "     "      outside the New Church               4     17          21

     Total membership                              335     465          800

     Excluding the class of single persons, this table shows that of the remaining 538 members, 461, or 86 per cent., have married within the Church, while 77, or 14 per cent., have married outside the Church. Of the latter the great majority are persons who received the Heavenly Doctrine after their marriage. This preponderance of marriages based upon unity in religion is perhaps the most encouraging feature of the present Census, and herein will be found the greatest strength of the General Church, and the greatest promise for its future.

     II. THE BIRTH RATE.

     Number of Children in Each Family     Number of Families
                                   Including Widowers     Total Number
                                   and Widows               of Children
No. Children                         17
One "                                   30                         30
Two "                                   33                         66
Three "                              47                         141
Four "                              25                         100
Five "                              18                         90

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Six "                                   24                         144
Seven "                              21                         147
Eight "                              22                         176
Nine "                              10                         90
Ten "                                   8                         80
Eleven Children                         6                         66
Twelve "                              1                         12
Thirteen "                              1                         13
Total                                   263                         1155

     The general average of Birth-rate in the General Church is thus 4.39 per family. This, however, represents only the 263 families who have reported the number of their children. Eighty-six families have not reported. Of the 1,155 children born to these families, 180, or nearly 16 per cent., are reported as having passed into the spiritual world, leaving a residue of 975 children still living in the natural world. Of these a number are now adults, and most of them are members of the General Church.

     III. THE SOURCES OF GROWTH.

CONVERTS FROM THE OLD CHURCH                                   265

SECOND GENERATION
Both parents in the Church                         185
     Father only                                   30
     Mother only                                   51
                                                       266
THIRD GENERATION                                             161
FOURTH     "                                                  40
FIFTH          "                                             22
NEW CHURCH ANCESTRY NOT REPORTED                              46

     Total                                                  800

     Thus of 754 members of the General Church, 265, or 35 per cent., have come out of the Old Church, while 489, or 65 per cent., have been born and bred in the Church. And of the total membership, 218, or 27 1/4 per cent., have received their education wholly or partly in New Church day schools,-either in the Schools of the Academy, or in the parochial schools of the local churches connected with the General Church. The number of persons who can count two, three or four generations of New Church ancestry, shows that this growth of the Church from within, is not a thing of yesterday.

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     With these statistics it is of interest to compare the "Census of the New Church," gathered and published by Mr. C. W. Barron, of Boston, in April, 1906. Mr. Barron appealed by circular to more than 3,000 New Church people for information on a number of subjects, and received 800 replies. To the first question: "Were you brought up in the New Church?" he was informed that 535 persons, or 67 per cent., were "not brought up in the New Church," while 260 persons, or 32-1/2 per cent., were "brought up in the New Church." In the General Church these figures are very nearly reversed.

     IV. THE MEANS OF CONVERSION.

     Of those members of the General Church who were not brought up in the New Church, but came directly out of the Old Church,

27 first became interested through a conversation with a friend.
10 "          "           "          conversation with a New Church minister.
45 "          "           "          "      their husbands.
11 "          "           "          "      their wives.
17 "          "           "          "      relatives.
8 by attending New Church services.
12 "     "          missionary lectures.
10 "     "          New Church Sunday schools.
2 "     reading Swedenborg's Scientific works.
38 "     "      the Theological Writings.

     (Of these, 24 by reading Heaven and Hell, 4 by the True Christian Religion, 2 by Conjugial Love, 2 by the Earths in the Universe, 2 by the Doctrine of Charity, 1 by the Doctrine of the Lord, 1 by the Divine Love and Wisdom, 1 by the Apocalypse Revealed, and 1 by the Divine Providence.)

27 by reading collateral literature.
     (Of these, 5 by Noble's Apple, 3 by Giles' Nature of Spirit, 3 by Moore's Universal Assistant, 2 by Life of Swedenborg, 1 by White's Life of Swedenborg, 1 by Pendleton's Wedding Garment, and 10 by various tracts and books.)

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2 by observing the excellence of the life of New Church people.

56 by means not reported.

Many of the members have reported in detail the story of their conversion, and it will be of interest and use to publish some of the more remarkable of these accounts. C. Th. Odhner, Secretary of the General Church.
Church News 1907

Church News Various 1907

FROM OUR CORRESPONDENTS.

Bryn Athyn, Pa., The Christmas festival for the children, held as usual on Christmas eve, began with an appropriate service and address in the chapel at four o'clock. At the close of the service there was a musical program, lasting some fifteen minutes, during which the offerings where brought forward. Notable for its richness and harmony was a new anthem, composed for the occasion by Mr. Walter Van Horn. After the close of this part of the service, the Bishop arose and explained that we were about to make a somewhat new departure, in presenting tableaux of some of the sacred scenes in connection with the Lord's birth. There are societies of good spirits who made this their use in the other world, and as they do it with the utmost reverence, it is a very powerful method of instruction. The congregation then repaired downstairs, to the gymnasium, where, last of all, the children appeared in procession, bearing lighted tapers, and singing "From the Eastern Mountains." The stage was smaller and more richly draped than usual. The arrangement of the scenes was in the charge of Miss Iungerich, of Philadelphia, whose work was eminently artistic. In order to add to the sphere, the parts of the angel Gabriel, Mary, Elizabeth, the wise men and the shepherds were taken by teachers and professors in the school. The scenes shown were the Annunciation, the meeting of Mary and Elizabeth, the annunciation to the shepherds, the wise men following the star, the wise men in Bethlehem, and the adoration.

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The words in the first representation were spoken in Greek, those in the second and third in English, the latter including also the singing of Hosanna, while the remaining were tableau. The representations were under the general charge of Miss Alice Grant, and owing to her excellent management there were no hitches, and also there was no confusion of any kind among the children, who sang appropriate songs in the intervals between the tableaux. Each scene was fully explained by the Bishop before it was presented, and there was plenty of time to see and drink in every beautiful detail. After these scenes the chairs were removed and the distribution of candy and fruit, and the showing of the offerings, etc., formed a distinct part of the program.

     The service next morning, Christmas, centered about the administration of the Holy Supper, at which a number of visitors from Philadelphia and elsewhere were present.

     During the holidays there were three or four days of fine skating, and there was at least one social for each group of our people, beginning with a tin wedding anniversary of Mr. and Mrs. Chas. E. Doering, on December 28th, for the married folks, and ending with a dance at Cairnwood on January 4th, for the young folks.

     The coming in of the New Year was observed in the usual way, with services, this time in the chapel, at the midnight hour. The Bishop's address upon the subject of the evil of impatience, is likely to remain long in our minds. It seemed as if it were just the teaching we most need.

     The Rev. Percy Billings, recently arrived from Australia, spent several days with us, one evening being devoted to a meeting with the General Church.

     The Founders' Day banquet at Cairnwood in the evening of January 14th, was a notable event, and was marked by a widening of the spirit of charity and of tolerance of differences of view. The program was a varied one, including a speech by the Bishop on The Pioneer Spirit in the Ministry, and ending with a general discussion on the doctrine of the atmospheres. Nowhere can we get far away from the moot topic of Swedenborg's Science. But there is this encouraging sign, that as we study and discuss, the difficulties seem to become more clearly located, and the whole discussion becomes more intelligent.

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It is to be hoped that Miss Beekman's little book, giving a comprehensive survey of this whole field, will soon be in the hands of the public. Diagrams are now being prepared to accompany the text, and, as one who has seen advance sheets of the work, I predict that it will go far to bring this hitherto incomprehensible subject within the compass of the ordinary educated man.

     Several of our young people have recently had their public "Confession of Faith," and have entered upon full membership in the Church.

     The Committee on Arrangements for the Assembly invites suggestions upon any point connected with the comfort of guests, which past experience may have suggested to our members. Address the Rev. C. E. Doering, Mr. Chas. S. Smith, or the Rev. H. Synnestvedt, at Bryn Athyn, Pa. O. S.

     BALTIMORE, MD. The little Society here is keeping up in the most faithful and unremitting way the uses which Providence has so far opened the way for them to undertake. The Sunday School is well attended and well and regularly taught. Mr. Knapp is an experienced man, and Mrs. Coffin, who has the primary work, is not only zealous in the love of the Church, but wide-awake as to all possible improvements in respect to methods which can be adapted from the Old Church. She is a trained kindergartner, and has some idea of how to select and cull out useful suggestions. She is anxious to discuss this work with others at the coming Assembly, when no doubt a session of the Teachers' Institute will be again devoted to this subject.

     The Circle meets weekly for social life and study of the Heavenly Doctrines. The Rev. J. E. Rosenqvist, pastor of the Advent church, Philadelphia, comes down regularly once a month and holds services in the evening in their hall near the corner of Exeter and Gay streets. The attendance averages sixteen, and would be larger but for the fact that all the families have little children, and it is practically impossible for both parents to come at once. During the recent holidays Mr. Synnestvedt exchanged with Mr. Rosenqvist.

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     PITTSBURGH, PA. Christmas, 1906, has come and gone, and left us the richer by many happy memories. It was a beautiful day--snow fell softly without, true Christmas cheer prevailed within. The church decorations of laurel and holly and vivid scarlet poinsettias were very artistic, and the "scenes" for the children on either side of the chancel recalled the Christmas of other days when it was all "real." Instead of the usual custom of having the children's service a day or so before, and the Holy Supper on Christmas day, the whole society joined in worship for old and young on Christmas morning, and the sphere was very strong and satisfying. The children, as usual, made their offerings, and each child received in return what he or she liked best. Their pleasure was so genuine it brought true Christmas cheer to everyone. After all, Christmas is the children's day.

     On December 27th Miss Marguerite Uptegraff celebrated her eighteenth birthday by an enjoyable general social. On the same evening she made her confession of faith, and was received into the Church by Mr. Pendleton.

     On Sunday, December 30th, the service of the Holy Supper took place instead of the regular service.

     A number of the young unmarried people welcomed the New Year at the home of Mr. and Mrs. August Trautman, and there was no need for them to declare that it was their intention not to return home until morning--they couldn't. There is many a mile between Troy Hill and the East End.

     The annual church meeting on January 2d, preceded by a supper, awaited eagerly its treasurer's report. We have a wonderful treasurer. Can any other society in the General Church boast that it really looks forward with keen anticipation to its treasurer's report? We do, we really do. We go through the preliminaries perfunctorily, but when Treasurer Lindsay rises and adjusts his glasses and beams down on us we know we are in for a treat. True, he gives us figures, numbers galore, but he quotes Shakespeare originally, very originally, and he prognosticates the future, and gently tells us our failings, and encourages us and stirs us to greater efforts by his unfailing good opinion of us, and finally he tells us we have a cash balance--and we cheer him and he beams on us.

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     A number of our friends from abroad left us for their homes at Christmas time, with varying feelings and emotions. And some of our own returned to us. Mr. Alec. Lindsay, from Chicago, and Miss Beatrice Campbell, from Bryn Athyn. Miss Lucy Grant, of Middleport, is visiting her niece, Mrs. Lechner, at Ingram.     K. W.

     MIDDLEPORT, O. The Sunday School celebrated Christmas this year by a school service Christmas eve, followed by tableaux representing the state of marriage in the different ages, as described in the Memorable Relations. There are a dozen children in our Sunday School, all of whom took an active part in the celebration.

     Christmas morning was the service for the adults followed by Communion, of which about eighteen partook.

     The Society held its monthly supper New Year's eve at the home of Mr. J. S. Boggess. A spelling bee at which our oldest member, Mrs. Esther Grant, carried off the prize, and a Virginia reel afforded entertainment for the greater portion of the evening. Then we ushered in the New Year with the singing of hymns and old familiar songs, and after wishing each other a Happy New Year we took our departure, carrying with us the memory of a jolly and delightful evening.

     The annual meeting of this Society was held at the church Sunday evening, January 13th. After the secretary's report and election of the board of trustees, our pastor, Mr. Gladish, read his report, which proved to be a most interesting account of the work accomplished in the past !rear, and a look forward into what we hope to do in the future.

     On January 20th the Rev. W. L. Gladish inaugurated a series of four missionary lectures to be given in the church building on successive Sundays evenings. The subjects of the lectures are, The Lord Jesus Christ, the Only God; The Second Coming of the Lord; Redemption; The Sacred Scriptures. The lectures are advertised by a neat little card giving the subject of each lecture, to which is added a concise statement of the general doctrine on that subject. A. D.

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     GLENVIEW, ILL. On New Year's Eve a watch meeting was held at the club house. The program was simple, consisting of dancing, some readings and recitations, some formal exercises to usher in the New Year, and after this plenty of dancing. On the Friday following New Year's we had a theatrical entertainment. Two plays were given. "The Champion of Her Sex" and "A Proposal under Difficulties." The room was crowded, and the success so complete that the young people are already preparing further efforts in the same direction.

     Very many in the Church will already have heard that Mrs. William B. Aitken passed into the other world on December 28, 1906. She was beloved by all who knew her, and her acquaintance was very large indeed. Memorial services were combined with the regular Sunday worship at Englewood. Mr. Schreck, the pastor at Englewood, who is a son-in-law of Mrs. Aitken, conducted the services. A number of relatives and friends from Glenview attended. E. J.

     BERLIN, ONT. At the Friday doctrinal class of the Carmel church, the first meeting in each month is devoted to the study of the principles of education.

     On the 16th of December, the Rev. J. E. Bowers preached for us, and in the evening of the same day a gathering was held at the house of Mr. Richard Roschman to hear from Mr. Bowers an account of his many interesting experiences on his trips.

     The school Christmas festival was held on Sunday evening, December 23d. The bringing of offerings was the chief feature of the service. The Christmas service of the Society was held on Christmas day.

     A great event, to which the whole Society have been looking forward for many months, took place on New Year's Day, namely, the wedding of Dr. Robert Schnarr and Miss Lorena Stroh. The ceremony took place at six o'clock in the afternoon, in the chapel, in the presence of the congregation and other invited guests. In proceeding to the altar, the couple and the bridesmaids passed under a canopy of white ribbon lattice work, which extended the whole length of the chapel. The chancel also was beautifully decorated. After the ceremony a reception was held, and this was followed by a banquet in the school room at which a number of appropriate toasts were proposed and responded to Dancing then followed, and was continued well into the morning.

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It may not be out of place to mention that among the many wedding presents was one from our Young People's Club, in which the doctor and his bride have been active workers. The couple have taken up their abode in the new residence recently erected by the doctor near the Cannel church property.     W.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. In the Life for 1906, p. 253, we noticed the inauguration, by the Rev. Alfred P. Kurtz, of a new movement in BALTIMORE, MD., which led to the formation of a church or society, styled "St. Luke's Church of the New Dispensation."

     Mr. Kurtz, the "Rector, had been ordained by his father, a Lutheran Bishop, and commissioned to preach the Doctrines of the New Church, in which the Bishop had become interested through the agency of the Rev. J. P. Faber. Mr. Kurtz, it appears, claims this movement "to be a revival of the Church of the Apostles under their new commission given them in the spiritual world on the 19th day of June: 1770, by the Lord." And therefore in his services he uses the Book of Common Prayer, recites the Apostles' Creed, and observes all the Feast days of the Christian year, but, we are told, "all is explained as understood in the doctrines of the New Church.

     The Rev. S. S. Seward has accepted a call to the Pastorate of the Society in DETROIT, MICH. For some years past Mr. Seward has been engaged in secular work; but he has also had charge of some small societies in the neighborhood of New York, and has made numerous visits in his official capacity as President of the General Convention, having virtually acted as "bishop" of that democratic organization

     The Society at CINCINNATI, O., has contracted with Messrs. Tiffany & Company, of New York City, for a window to be put in the church building as a memorial to the late pastor, the Rev. L. P. Mercer. The subject selected is "The Walk to Emaus.

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     The Rev. G. L. Allbutt, pastor of the Baltimore mission, has engaged space in the window of the Maryland Homoeopathic Pharmacy, No. 206 N. Liberty street, where he has a conspicuous display of the Writings on sale. Upon inquiry, the clerk said that "they were not rushed with sales." As Mr. Gunton, the lifelong missionary of the English Conference once said, "The people are not hungering for the Doctrines." Still the effort to spread them by these window displays is well worth while, even if only one person is by this means brought into the glorious light of the new dispensation.

     GREAT BRITAIN. The proceeds from; the sale, some three years ago, of the old Cathedral street property of the GLASGOW SOCIETY are now to be applied to the building of a new place of worship in the West End, in close proximity to the University. The site, which is a most favorable one, has already been secured. The Cathedral Street society has been worshiping in the Christian Institute, Bothwell street, since the sale of its former home, an "indispensable condition" to the building of a new temple having been the union of this society with the society at Hillhead, which is also in the West End. This union has now been effected, and last October a social meeting was held in celebration of the event. The separation of the Hillhead Society from Cathedral street occurred in 1902, (see New Church Life, 1902, p. 432), and was accompanied with the peculiar circumstance, that the Rev. J. F. Buss, who had just resigned from the pastorate of Cathedral street, was immediately elected pastor at Hillhead. The Rev. Mr. Thornton is the pastor of the reunited societies.

     The Rev. Arthur A. Wilde has accepted a call to the ministry of the Argyle Square, (LONDON), Society, to succeed the Rev. James Hyde.

     SWITZERLAND. The Rev. G. J. Fercken, on October 28th, was first baptized and then ordained into the ministry of the New Church, by the Rev. Fedor Goerwitz, at ZURICH. Dr. Fercken, who was born at Aleppo, Syria, of Dutch parents, at one time was a minister of the Episcopal Church, and later on of the German Baptists, (Dunkards), in America, by which body he was sent as a missionary to Montreal, Ain, in France, preaching both in French and in English.

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He has for a number of years been a zealous and systematic student of the Heavenly Doctrine, and is known as the author of some exceedingly well written evangelistic works in English, such as Twelve Letters to my Son, Even Thine Altars, and Divine Philosophy, besides a number of able contributions to the periodical literature of the Church. Some years ago he informed us that he had at last become convinced of the necessity of a distinctive organization for the New Church, through the reading of New Church Life. He has now acted upon his conviction, and, by arrangement with the Committee on Foreign and Colonial Missions of the British Conference, has accepted a call to the pastorate of the Society in Mauritius, where he will preach both in French and in English. He has already started on his long journey to Port Louis. Thus, for the first time since its establishment in 1847, the New Church in the island of Mauritius will enjoy the services of an ordained minister.

AUSTRIA. Last October the Rev. Fedor Goerwitz visited the Circle of New Church receivers at TRIESTE, When he baptized two children of Sig. Peceno. The sermon was delivered by Mr. Goerwitz in German, an Italian interpretation being given by Sig. Peceno; after which followed the Holy Supper administered to sixteen persons. A social meeting was held in the evening, and on the following day, October 8th, the business meeting. The elected officers of the Society are Sig. Risegari, re-elected president; Sig. Peceno, vice-president; Sig. Cuppo, secretary; Sig. Pasuto, treasurer, and Sig. Stopper, auditor.

This Society is the only Italian New Church Society in the world. It grew out of the theosophic studies of Sigs. Risegari, Mitis and Cuppo, which led them to come across the name of Swedenborg. With some difficulty they procured the Writings, translated by Sig. Scocia, but at once received the Doctrines and completely abandoned their theosophic studies. This led to some bitter attacks on the Church, made by former spiritistic associates of the new receivers. But these attacks served only to further the spread of the doctrines; for they were vigorously met by Sig. Scocia, and the controversy that thus arose resulted in the accession of some new receivers in Trieste.

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In 1899 a small circle of about twenty persons was formed in that city for the reading of the Writings under the leadership of Sig. Risegari. The death of Sig. Scocia in the summer of 1902 was a severe blow to the little circle with which he had been in close touch. A few weeks after that event, they received their first visit from a New Church minister, (the Rev. T. F. Wright), but no services were held. In 1904 they were visited by Mr. Goerwitz who baptized nine adults and five children. During this visit the little circle organized as "The New Church Circle of Trieste." Services are held regularly, when a sermon, translated from the Monatblatter, is read, or, in its place, a selection from the Writings. This Circle from the time of its first formation in 1899, has regularly celebrated the Nineteenth of June. It is reported to be in a most promising condition.

SOUTH AFRICA. Owing to the ill health of his wife, who has been ordered to England, the Rev. J. F. Buss has resigned from the pastorate of the DURBAN Society, where he has been engaged since 1903. In the general depression caused by a war with the natives, now successfully concluded, the Society has been placed in an unfortunate position, and the Council of the English Conference has authorized an appeal to the Church in England for the sum of $500 for one year only.

SOUTH AMERICA. The Rev. G. G. Daniel, the colored New Church minister of Georgetown, BRITISH GUIANA, has finished his visits to various New Church Societies from which he sought to enlist financial aid for his work in Georgetown. The total sum collected is $600, and the president of the Convention asks through the columns of the Messenger, that this sum he made up to $3,000 for the purpose of purchasing a lot and beginning a house of worship to be used partly for school purposes. It is Mr. Daniel's desire to conduct a school partly as a means of preparing young men for the ministry, but mainly for the development of the industrial life of his people in British Guiana.

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Notice 1907

Announcements.

Owing to the departure from London of Mr. G. A. McQueen, the agency of the Academy Book Room has been transferred to Mr. S. Ball, 28 Stockwell Rd., London, in, S. W. Mr. Ball will also receive subscriptions to New Church Life and contributions to the General Church.
MARRIAGE CHOICE 1907

MARRIAGE CHOICE Rev. WILLIAM HYDE ALDEN 1907

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NEW CHURCH LIFE.
VOL. XXVII. MARCH, 1907.          No. 3.
     The marriage covenant is the most important contract which man and woman can enter into. The assuredness of blessedness, for time and for eternity, when there is in the union genuine and mutual conjugial love, offers the strongest contrast to the potentiality of woe which lies within the yoke of a marriage where conjugial love cannot enter. The possibility of happiness on the one hand, and of unhappiness on the other, are so great that the making of a wise choice of a partner in this covenant should be matter of deep concern; and this the more, since we are taught in the Doctrine of the New Church that the marriage covenant once formed, the partners to it should remain together through the term of their life in the world. And yet among all the many publications relating to marriage, to the securing of happiness in marriage, to relief from unhappy marriage conditions, this fundamental question of making choice wisely at the outset is but little attended to. The importance of having conjugial love is not openly questioned; how to secure it is dwelt upon; how to preserve it; how to tide over conditions where it is absent; what should be the conditions of divorce: all these matters are dealt with abundantly; but the matter of forming the marriage itself is left to the fates.

     That this should be so in the world outside of the New Church is not surprising, for outside the New Church the true character of marriage is not understood, and at the best it is commonly regarded as for the world only, and with many as a permission, as a sort of necessary evil that the race may be perpetuated and for the protection of offspring.

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But such reasoning does not obtain in the New Church. Nevertheless we hear in the New Church itself objections raised. It is urged that we do not know the internal states of others, and that the right choice of the conjugial partner depends upon a knowledge of internal states; that, therefore, we cannot be sure in making the marriage choice. We are told that social conditions narrow the opportunity for choice, and that it is therefore too much to expect that a choice can be made in this world of one who can be the conjugial partner forever. Some even assert that the conditions of the two worlds, the natural and the spiritual, are so different, that it is even foolish to allow considerations of eternity to enter, in forming the marriage tie. Furthermore it is urged that at the age when the choice is made, the minds of youth and maiden are inevitably much in the external plane, and that therefore it cannot be anticipated or predetermined whether or not the more intimate knowledge of one another which is the result of the betrothal period, and even more of the marriage state itself, will be favorable to real conjugial union. Add to this a too narrow understanding of the doctrine that conjugial pairs are born, and the same argument is strengthened in many minds, and it seems with them too much to expect that in the mixed social conditions of the natural world one could hope to find the one intended for him or her. Indeed it is possible that the fear of failure, with the chance of a gloomy consequence of mismated conditions, with some has led to a fatal hesitancy to enter into marriage on earth at all, lest an irretrievable mistake should be made. Hence it easily follows that marriage on earth is thought of as merely disciplinary, and that while it is right and well to make the most of the marriage that falls to one's lot, it is not well to expect from it more than the natural satisfactions of amicable living together in the natural world.

Perhaps, more than all else barring the quiet consideration of the question of choice in marriage, is the persistent idea that the some thing necessary to marriage is "love," and that "love" is a mysterious attraction which no one can define, to which no one can assign conditions, and therefore regarding which no one can receive instruction. If this intangible "love" exist, no difference of social condition, of age,--one might almost say, of race or color,-and certainly no difference in religious faith, may stand in the way.

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As the matrimonial adviser in the correspondence column of the newspaper says, "The difference in religion, is, in itself, no reason for not marrying. If you are certain that he is the one man in the world for you, marry him."

     But over against all these arguments and excuses is the Doctrine of the New Church clearly presenting principles which imply taking thought as to choice in marriage, which hold out reasonable hope that wise choice may be blessed with the reception of conjugial love. Given the conditions of New Church social life, the sincere desire to be guided by the Lord and to trust to His leading in this most vital matter, it is not too much to say that such a consummation might commonly be expected. There can be no possible question but that the major portion of the uncertainty which exists in this regard, the essential and fertile source of the unhappiness less or greater which may be experienced in marriage, is due to ignorance or disregard of principles which are clearly set forth in the Heavenly Doctrines of the New Jerusalem. To call to mind and to emphasize these principles is the purpose of the present paper.

     That it is right and suitable that thought should be given to choice in marriage, is indicated by the teaching that, "the Lord provides similitudes for those who desire love truly conjugial." (C. L. 229.) And still more clearly in another number of the same volume, where we read:

     "Internal conjunction, which is of the souls, is marriage itself; and that conjunction is not perceptible before man puts off the external and puts on the internal, which takes place after death; for this reason separations take place, and afterwards new conjunctions with those who are similar and homogeneous, unless [and this is the important point for our present consideration] these have been provided on earth, which is done with those who from youth have loved, wished for and sought from the Lord a legitimate and lovely companionship with one and spurned and shunned wandering lusts." (C. L. 49.)

     Now those who "love, wish for and seek from the Lord a legitimate and lovely companionship with one," must evidently do this with knowledge that the end desired may be intelligently sought after.

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What then are the knowledges which should be in the mind but there may be intelligent thought respecting the subject? And when should these knowledges be given. Evidently these knowledges must be such as will enable a wise choice to be made. This making of a wise choice does not mean that out of all the world there is but one with whom, and with whom only, a conjugial union may be formed, so that the choice or the seeking must be supposed to be like the traditional hunting for a needle in a hay-mow, and that in his or her narrow conditions one would be almost hopeless of choosing the right one. We are indeed taught that conjugial Pairs are born and educated for each other, and this is by no means to be denied; but they are born and educated for one another in the sight of the Lord, and not in the knowledge of man: and from the man's standpoint the principle to be observed is that for those who desire love truly conjugial, similitudes are provided, with whom there may be union; and that with dissimilitudes, union cannot exist. That is to say, while man or woman cannot hope to be united with one who is "dissimilar," nevertheless, humanly speaking, among similitudes there is freedom of choice. Verily, the Lord alone knows which of these will be the conjugial partner to eternity; but the like may be said of all circumstances of life; the Lord knows them, but He does not coerce man's freedom to rationally choose in them; so the conjugial pairs whom the Lord causes to be born, and whom He educates for each other, are born and educated with His most intimate consideration of the free choice of those concerned, and compatibly with the exercise of their rationality in making the choice.

Of various similitudes there are those which are external and those which are internal; those which are subordinate and those which are imperative; those which may be over-ruled, and those which one ignores at his peril.

Most external are physical aptitudes. Physiologists say that complementary temperaments are best suited to each other, each supplying physically the quality which the other lacks. The blonde is attracted by the brunette, the dark by the light complexion. As the opposite poles of the magnet draw each to the other, so, in the subtle magnetism of the sexes, there is vital attraction between those of different physical characteristics.

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It is this fact, which within certain limits makes a stronger people emerge from the amalgamation of different nations.

     Closely associated with this matter of temperamental aptitude is adaptability of age. Was it Bacon who declared that the proper relationship of age was between twenty-eight years for the man and twenty-one for the woman? With the more equal education of the present day, the ages of the pair may well be more nearly equal. Generally speaking the man should be the older.

     That there should be suitability of social condition, agreement in manners and habits of life, will be questioned by no one. That there should be compatibility of tastes mentally, that the one should find an interest in the work which the other loves, is important. But here it must be recognized that this does not imply equality of attainment. A man who is a scholar does not in the wife treed scholarship in the same degree. The lawyer or the statesman does not wish a wife who will plead at the bar or mount the public platform. The wife should be sympathetic with, and responsive to that which is of the husband's wisdom, but not emulative of it.

     All these external adaptabilities are subordinate to that spiritual similitude, which comes from sincere agreement in the things which are of religion, without religion, without the life of religion which is regeneration, there can be no conjugial love, and it follows simply but weightily that there can be no conjugial union between those who disagree in spiritual things. For "with such persons good cannot be conjoined with its corresponding truth: for the wife is the good of the husband's truth, and he is the truth of the wife's good. Hence of two souls, there cannot be made one soul." (C. L. 242.) This is the one essential condition of conjugial union, that there be internal agreement in the things which are of religion. To this all external similitudes are subordinate; without this all other compatibilities can perform but a temporary use.

     Not that external compatibilities or means of adaptation are to be regarded as of slight consequence, because of less importance. They are slightly important only in their relation to the deep essential spiritual ground of union.

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Imperfection, or inadequacy, or incompatibility in them may be overcome if there be union on the internal plane; but dissimilitude on the internal plane is fatal to conjugial union, no matter what the outward suitability, and even though there is apparent love and friendship in the world, as there may be in such cases, such ties are inevitably severed after death. In heaven, we are told, marriages between those of different religions are accounted heinous. There is abundant evidence that such marriages are apt to lead to unhappiness on earth; at the best, with them, the one thing needful is lacking.

It is by no means intended to deny that marriage demands for happiness in it that subtle attractiveness which is commonly denominated "love," which leads the two to desire to be together, to be united into one; and it need not be questioned that, under the glamor of this mutual attractiveness, such precepts as have been above laid down will seem cold and lifeless. But it is to be considered that this very attractiveness may be of one degree or of another degree, that it is largely a matter of education and habit of life. To one educated to one range of ideas, that will seem attractive which to one differently trained will appear unattractive. He who is wise will not suffer the attractiveness of external form or social advantage to over-rule internal unlikeness. If one is trained aright, external attractiveness will not be lightly thought of, but one will seek to couple with it as its essential companion internal agreement also. The time for gaining the principles of true marriage is not after one has fallen in love, but, even as conjugial pairs are born and educated one for the other, so there should be education which looks towards marriage from the earliest years. This does not mean the encouragement of precocious turning of the thought to marriage choice, but it does mean sensible training regarding these things from the truth of the Church. From the earliest years the truth may be instilled that marriage is the normal and ideal state in which the angels of heaven live, and in which, so far as it be possible, men and women on earth should live; from the earliest years, it should be taught that true marriage, with the blessing of conjugial love, is to be desired and prayed for; and step by step, as the mind opens, essential knowledges should be given, which will tend to make the marriage choice a wise one when the time comes for making it.

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     This preparation and education will be direct and indirect; negative, as well as positive. With little children it largely consists in such guarding and training as will save them from uncleanness of life, in thought, in word and in act. This is to be done not alone by keeping them from contamination from without, which is indeed of no light importance, but by such positive instruction as will protect them from their own evil tendencies. For it must be remembered that it is out of the heart of man that evil flows, and that the evils which with children hurt the sphere of the innocence of conjugial love are most alluring to them; and that it is not enough to guard them from without, but also by instruction to protect them from within. And it may be enough to suggest as to this side of our subject, that such instruction all the way up from childhood to the age of marriage, should be given under the auspices of the Church, that is from the spirit of truth on all planes, anatomical, physiological and spiritual. The devil ever has his emissaries ready, and the natural heart of the child and of the man is ever ready to listen; there should be protection against his wiles, not by shutting the eyes to his existence, but by fore-warning and so fore-arming against him.

     It is to be observed that the choice with the man is different from the choice with the woman. We are indeed taught in the Heavenly Doctrines that choice is with the man, and with the woman merely the right to accept or to reject. But similar principles govern both in choice and in acceptance of the choice.

     It is to be remembered also that conjugial love is a blessing, not born ready-made, nor descending ready-made from heaven into the hearts and minds of the betrothed or wedded pair, it is only in its beginning with them. It will, it must grow, if it continue to exist. It will, it must, contend with evils, which unopposed would destroy it. When the marriage choice has been made, there should be permitted no thought that a mistake may have been made? or the possibility of it. The union should be regarded as an eternal union, and all means taken to make it so. Traits which could not be known before the choice was made, will come out; more intimate association will reveal differences which must be assimilated: doubts may be insinuated as to whether the choice after all was rightly made. This last is to be resisted to the uttermost.

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It is true that we do not know internal states; it is true that we cannot dogmatically say that any pair, however happily they may appear to be united on earth, will be united in heaven; nevertheless, if the two are sincere and work together in their love for and their life from the Heavenly Doctrine of the New Church, they certainly have each an immense advantage over any other, who might be presumed to be preparing outside his and her united life to be the conjugial partner of one or the other. The opportunity is theirs, and in the Divine Providence it will not fail of its fruition, if they are faithful.

But what of the narrowness of the field of choice which exists among those nominally of the New Church; of the many not suitably circumstanced as to make ideal choice possible? Truly, this inadequacy of circumstance is more apparent than real; for the very least circumstance of life is of the Divine Providence. If it be true that the Lord does not lead this one or that one who sincerely seeks to find, in this world, the one who may be conjugially united with him or her, the reason fundamentally is that they were not ready or willing to use the means in making the choice, which the Lord enjoins. The temporary use of living with the eternal partner on earth has sometimes to bend to the higher use of preparation for living with the eternal partner in heaven.

But the teaching is that the conjugial partner "is provided for those who have from youth loved, desired and prayed the Lord for a legitimate and lovely companionship with one, and who have spurned and shunned wandering lusts." (C. L. 49) The sincere desire of the heart and trust in the Lord creates an atmosphere about itself; it goes out and draws to it that which is needful for it. It cannot be doubted that there will be with the light of the Lord's Word in His Second Coming, an increasing number and certainty of conjugial unions in this present world; there are not lacking signs of this in familiar experience. But this happy progress is to be looked for, not so much by reforming marriages already entered into, though this is an end not to be despised, as by faithful and wise endeavor to lead the minds and hearts of the children in such fashion that they will see clearly and do justly in making the marriage choice, so that, once made, it may abide forever.

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MAMMON OF UNRIGHTEOUSNESS 1907

MAMMON OF UNRIGHTEOUSNESS Rev. W. B. CALDWELL 1907

     And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.-Luke xvi. 9.

     The New Church is to be distinct and separate from the old in both worship and life, and this distinctness and separation will become more and more complete as the men of the New Church mount higher and higher in the knowledge, understanding, and wisdom of spiritual life, and as they overcome in themselves the merely natural states of the world, and thus cut themselves off from them. For as the New Church grows it becomes more and more self-sustaining, and less and less dependent externally upon the world. It never, indeed, depends upon the world for its spiritual sustenance. This is given it by the Lord alone, both in His Revelation and in the lives of those who live that Revelation. But the New Church depends upon the world for its natural sustenance. Its members must perform uses in the world, and partake of its wealth, which is needed for the sustenance of the externals of the Church. So, too, in its intellectual life, the New Church needs much that the world has to offer, but only so far as this may be of service to the spiritual understanding of the Word, the education of the young, and the life of uses with those of the Church.

     Hence the command of the text, "Make to yourselves friends of the mammon of unrighteousness.

     The word "Mammon" is from the Syriac, and means "substance or wealth," and, therefore, the "mammon of unrighteousness" is the wealth that is with the evil,--in a natural sense their material possessions, but in the spiritual sense the knowledges or scientifics with them, which are spiritual wealth. Both of these can be of service to the good, who are commanded in the text to "make themselves friends of the mammon of unrighteousness."

     This was the command of the Lord to those of the Christian Church, and a similar command was given to the Israelitish Church on its departure from Egypt:--And it shall come to pass, that, when ye go, ye shall not go empty: But every man shall borrow of her neighbor, and of her that sojourneth in her house, vessels of silver, and vessels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters, and ye shall spoil the Egyptians. (Exodus iii. 21, 22.)

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     And in the internal sense of body these commands the New Church is commanded to do likewise. Those of the New Church are to "make to themselves friends of the mammon of unrighteousness," and to "spoil the Egyptian." But with men of the New Church it will not be an act of cunning or spoliation. For the cunning which the Israelites were commanded to use against the Egyptians would not have been commanded by the Lord unless it involved and represented some good act which is legitimate with the man of the spiritual church. Such a thing in itself was far from the Divine. But for the sake of the representation involved it was permitted the Israelites to rob the Egyptians, and thus represent that lawful appropriation which the men of the spiritual church are to make from the world. And this is fulfilled in many ways,--as when its members acquire the material wealth of the world by performing uses therein, which they devote to the uses of the Church; as when various advantages come to the Church from the world; or in a higher sense, when the knowledges of truth in the world are made serviceable to the intellectual life of the Church.

     First let us consider how the Church is aided by the material "mammon," or by those who are actuated by the love of self and the world. We read in the Diary, No. 3030:

     "I have spoken with some [in the spiritual world], and in the hearing of the apostles, concerning the fact that the Church of the Lord is for the most part promoted by the evil, namely, by those who have other ends, and who, indeed, have the love of self as an end; as by the apostles, who had a mind to judge the whole world, and by others, who introduced the doctrines of faith from selfish purpose as in Sweden, England, and elsewhere; also at this day with the papists, who conserve the doctrinals of faith in the Lord for the sake of possessing all things of the earth, and all things of heaven. For they know that they themselves would not be adopted, and thus that they would lose everything, if the pope were called the supreme and not the vicar. These things are permitted for the reason that good comes thence."

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     We have but to consider the history of the Church in all ages, in the light of what the Doctrines have revealed concerning the states of some of the great leaders, to realize that it has been promoted by many evil men. The Apostle Paul, for example, by whom the Christian Church was so vigorously and widely promoted, was an evil man, and it is possible that the New Church itself has been and is promoted by those who find self-gratification in the work,--who are actuated by the zeal of an evil love which really has self and the world, and thus gain and honor, as an end. The same is true of both the clergy and the laity and of both the spiritual and natural sustenance of the Church, so far as it is effected through the instrumentality of men. And the interior reason why this is permitted is that evil men are thereby moved to perform uses to the good. Furthermore, it cannot but be so at the end of an Old Church, when evil loves reign, and when "the children of this world are wiser in their generation than the children of light." And, therefore, at the Lord's coming to raise up a New Church, the evil loves of such are kindled with zeal for the personal glory and honor to be obtained in the work of promoting the Church.

     But it is important to note that the work that such men do is relatively external, though it may have internal results with the good, whom they benefit. The preacher and teacher who performs his use from an evil zeal and an unregenerate ardor does not promote the Church in himself, but he may be the means of promoting it in others. Similarly the unregenerate layman, who with his wealth supports the external uses of the Church, though he is not promoting the Church in himself, he may be helping to promote it in others. In both cases the man acts from a love which is condemned by the doctrine of the Church. He acts from an external and false faith in that doctrine, but the Lord in His Providence permits him to so act for the good of others though he himself is condemned.

     But if we look still more interiorly into this subject, we will see that the real work of promoting the Church of the Lord is not done by evil men, but by those who shun their evils,-who shun the zeal and ardor of self-love, and come into a healthy zeal from the Lord. Without this internal work the Church cannot be established, and all external work only ministers to this end. In receiving such work the good in the Church "make to themselves friends of the mammon of unrighteousness," not by any premeditated and deliberate cunning, but simply because they love the uses of the Church for the uses' sake, while the evil love those uses as means to gain and honor among men, or because they hope to merit salvation by the Performance of them. We cannot judge the interiors of men, but, whoever may be evil and who may be good, it is simply truth that the evil do perform uses in this manner to the good. And this devotion of the evil to the uses of the Church is one general way in which the "unrighteous mammon" is made of friendly service to the good of the Church.

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     Let us now consider how the spiritual mammon, or the knowledges of truth with the evil, are made to serve the Church.

     But the "mammon of unrighteousness" is signified the same as by the "vessels of silver and gold, and raiment," taken from Egypt,--thus the knowledges or scientifics of the Church with the evil which are appropriated by the good. This will be evident from the following statements in the Arcana Coelestia:

     The vessels of silver and vessels of gold signify the scientifics of truth and the scientifics of good. But with the Egyptians they were false scientifics. Scientifics in themselves are neither true nor false, but they become true with those who are in truths, and false with those who are in falses. Their application and use makes this. Scientifics with a man are like riches and wealth with him. Riches and wealth with those who are in evil are pernicious, because they apply them to evil uses; but riches and wealth with those who are in good are useful, because they apply them to good uses. Wherefore, if the riches and wealth which are with the evil are transferred to the good, they become good. So also scientifics, as for example with the Egyptians, with whom remained many things from the representatives of the Ancient Church, as may appear from their hieroglyphics. But they applied them to magic, and thus made an evil use of them.

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And therefore they were not true scientifics with them, but false scientifics. But those same things in the Ancient Church were true scientifics, since they applied them rightly to Divine worship. . . . From this it is evident that from those who are in falsities and evils many scientifics can be derived and applied to good uses, and thus become good. (6917.)

     It will be similar with the New Church, which will appropriate the scientifics of the Old Church, and of the world in general, and apply them to spiritual uses. Hence, these scientifics, falsified by the doctrine of faith alone, and by evils of life in the Old Church, will be infused with life and made true scientifics in the New Church.

     But let us see more particularly what these scientifics are, and how they are to be of service to the New Church.

     First let us state that a scientific is simply a thing known, a knowledge of the external memory. But there are various kinds or degrees of these scientifics.

     There are scientifics of terrestrial, corporeal, and mundane things which are the lowest because they are immediately from the external and bodily senses. There are scientifics of the civil state, its government, statutes, and laws, which are a little more interior. There are scientifics of those things which are of moral life, which are still more interior. But those which are of spiritual life are interior to all the rest. These are the truths of the are nothing but scientifics, but when they are from the good of love, they ascend above scientifics, for they are then in spiritual light, from which they regard scientifics in their order beneath themselves. By such degree of scientifics a man ascends to intelligence, for by those degrees they open the mind, so that light from the spiritual world call inflow. (A. C. 5934)

     Scientifics may be divided, then, into two general classes, namely, those of the Church, and those of the world. Scientifics of the Church are called specifically "cognitions" in the Writings, and they may also be termed sacred scientifics as distinguished from secular ones.

     Both of these serve the Church for they are means of opening the mind and forming the rational, (natural and spiritual), and thus of leading to intelligence and wisdom.

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But they do not serve the Church if they remain as mere knowledges of the memory; for then they do not open the mind interiorly even to the Lord and heaven, but close it internally, and open it externally to the world,--to a belief in nature and denial of God, and thus to spiritual insanity. Thus when scientifics serve the Church they become living and true, but when they do not, they are false and dead. (See Apocalypse Explained, 507) From which it is also clear that no multiplication of knowledges necessarily leads to wisdom. Progression into wisdom is not progression into knowledge more and more, but into the understanding and life of the knowledges one has. Nevertheless, when they have opened the mind interiorly, and caused a progression to wisdom there, they may be multiplied to any extent, and the more abundant they then are, the wiser a man becomes.

     Scientifics, then, perform these important uses to the man of the Church;--they open his mind interiorly if he suffers the light of spiritual truth to enter; and thus they form vessels for the reception of truth, even as the truth itself forms a vessel for good. And when a man has allowed them to perform this use, they are also of use to him as continual confirmations of the truth and good in which he is.

     Now the New Church is to appropriate such scientifics from the world, not only natural scientifics, but spiritual ones. It is to make to itself friends of the mammon of unrighteousness.

     Spiritual scientifics, or those of the Church, are especially the truths of the letter of the Word, and these, in a sense, as contained in the Word of the Old and New Testaments, are a heritage from the Old Christian Church, where, however, they have become the "mammon of unrighteousness" by falsifications and adulterations. They are like the scientifics of the Ancient Church remaining with the Egyptians,--false with them because perverted, but true with the Israelites, with whom a representative Church was then established.

     But let us note an important fact in regard to this illustration. Moses, while in Egypt, had become learned in all the lore of the Egyptians, and thus in the scientifics of the Ancient Church. This was the real "spoiling of the Egyptians." And thereby he was prepared to receive the new Word, the new Law, and the new scientifics revealed to the Israelites from Mount Sinai.

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In a similar manner the Revelator of the New Church was prepared and fitted by the sciences of the world and by the scientifics of the Jewish and Christian Word, that he might be the means for the giving of a new Word to the New Church.

     And in this Revelation the Church has its own rich storehouse of spiritual scientifics,--doctrine from heaven accommodated to the apperception and grasp of the natural memory, but everywhere confirmed by the more ultimate scientifics of the Word of the Old and New Testaments, and also by the scientifics of nature. And how inseparable these ultimates are from their interiors can best be shown from the following passage from the Doctrine of the Sacred Scripture, No. 40:

     The truths of the sense of the letter of the Word as to part are not naked truths, but appearances of truth, and like similitudes and comparisons taken from such things as are in nature, and thus which are accommodated to the grasp of the simple and also of infants. But because they are correspondences, they are the receptacles and habitations of genuine truth; and like vessels that enclose and contain, just as a crystal cup encloses noble wine, and as a silver plate contains eatable food: and they are like the garments which clothe, as swaddling clothes an infant, or as becoming raiment a virgin. They are also like scientifics of the natural man, which comprehend in themselves the perceptions and affections of the spiritual man.

     It is not necessary for us to say more concerning the use of the letter of the Word to the New Church. This is abundantly manifest.

     But now a word as to the natural sciences and their use to the Church. Of such scientifics the New Church will derive much from the world, which is engaged so actively in amassing them.

     In themselves, the natural sciences serve only for the performance of natural uses, and for the cultivation of the memory. But when they are made the means of cultivating the rational they lead to natural wisdom and its power; and when conjoined to the spiritual truth of the Church they serve to lead to spiritual intelligence and wisdom.

     As before stated, the natural sciences embrace knowledges of nature and her kingdoms, and of civil and moral life.

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And these knowledges belong properly to the plane of the memory and the natural mind. They are essential to the education of the young, and therefore essential to this use in the Church. And when conjoined to the scientifics of the Word and the Church they prepare the child not only for its use in the world but also for its regeneration. Without a conjunction of the scientifics of the world with the scientifics of the Church the former cannot be of service to the Church, nor of anything more than temporal use to the child; which shows how important it is that the young be educated within the Church.

     But the sciences are of use not only in education, but in after life with the adult man of the Church. For we are taught that man is to consult scientifics of every kind in order that he may confirm the truths of the Church thereby. And because scientifics are to be of such great use to the Church, therefore the Writings are filled with them, and our revelator himself was led by the Lord, in his preparation, through all the sciences of natural things, as well as through all the scientifics of the Letter of the Word. Such also is to be the progression of the child and the man of the New Church. The use of scientifics in the works of Swedenborg, as well the scientific as the theological, is a permanent guide to the man of the New Church in choosing scientifics from the world,--in "spoiling the Egyptians," and in "making to himself friends of the mammon of unrighteousness."

     Without this guidance given by the Lord, the man of the Church would make to himself enemies of the scientifics of the world. He would use them to confirm falsities, as do those who are in the facts of science and not in the truths of science. He would make sciences the means of denying the Divine and Divine Revelation, and thus he would become insane in spiritual things. This he will not do if he makes to himself friends of the natural science. If he suffer them to confirm his spiritual faith in what the Lord has revealed, and thus to be conjoined with the Divine Truth; for then they will lead him to heaven.

     "And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations."

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THE STRANGE ADVENTURE OF THE BISHOP 1907

THE STRANGE ADVENTURE OF THE BISHOP ELDRED E. IUNGERICH 1907

     The Bishop was in his sanctum composing the address he was to deliver in a few days to a large and fashionable audience. His slender frame was bowed over his desk and though feeble and shaking with age, he was yet writing with incredible speed on the sheets of manuscript that lay before him.

     He wheeled half around at the sound of the opening of the door that led into the hallway, lifting up a face whose ascetic and severe expression still reflected, in spite of his great age, that strength of will which had brought him without protection from a simple curate to the influential position he now held in the Anglican Church. As soon as the opening had grown wider than a crack, in bounded, snapping and frisking, the bishop's spoilt pet, Inkspot, whose utter shamelessness in view of his having been most carefully excluded from the study a few moments previously, somewhat softened the look of severity with which the Bishop was about to greet the next intruder. But when he saw it was no less a person than his nephew, Henry, now returning after an absence of several months from the theological school in which he was preparing, who had thus unceremoniously interrupted the old man's labors, the Bishop half arose from his chair, his sternly set face softening with the look of geniality and boyishness that made him such a favorite with children.

     It was not only the young man's resolve to take holy orders that so endeared him to his uncle, but also the close ties by which for many years they had been bound. He was the only son of a sister, greatly the Bishop's junior, who, widowed after a short married life, had come with her infant child, Henry, to add a touch of sprightliness to the austerity of her brother's single life. For the Bishop had never married, and as no one could charge him with abstaining from marriage out of dislike of responsibilities or out of cynical indifference, reasons so selfish and unworthy of a Christian such as he, whose whole life had been a beautiful example of purified renunciation, he had been held up to the revering admiration of his weaker brethren as one of those singularly blessed men who are able to carry into life the teaching of the church that the grace of virginity surpasses the grace of marriage,* and that it is the nobler thing to feel, and voluntarily embrace, and suffer patiently, the privations of the single life, in order to be more freely at the disposal of God and man.
     * "Faith of the Gospel," by A. J. Mason, pp. 342, 1903 edition.

146

     "Father," said Henry, after the natural inquiries about his work and prospects had been asked and answered. "I have a question to ask you that has caused me some difficulty, and which I have not mentioned to any of my professors as I value your opinion above all and wish to lay this matter before you first. Do you think it possible that the Second Coming of the Lord may have already occurred, and yet be unknown to the clergy of our church?"

     The Bishop knit his brews and turned with astonishment towards the young man, whose serious brown eyes were riveted upon his.

     "I have read," continued Henry, unaware of the shock his abrupt question had given the old man, "I have read some things that have staggered me, and brought me to one dreadful moment when I wondered if all the things I have always regarded as real were but phantasms, and the sport of forces we daily acknowledge in our prayers but really do not believe in; I have wondered if the life we lead, if the friends we trust, if the ideals we cherish, if the very mother church you and I belong to and consider the Body of Christ, be not after all mere masks that hide beneath a fair exterior some hideous and fiendish reality, which an approaching death-agony will but surely and fatally reveal!"

     "You have been reading Swedenborg again!" interjected the Bishop, reprovingly.

     "Yes," said the other, "and to such purpose that I believe the man speaks the truth when he says it was given him to see the glory of the Lord and the felicity of the angels, and what is more vital to us, to warn us of the impending day of judgment that even as I am speaking may be close at hand. Should not the words of such a man be heard? Should we not all strive to avert the danger which the Lord in his mercy has warned us of by the miracle he has wrought in this man?

147

Is our church blind to a crisis as awesome as the day when Noah entered the ark, mocked and unheeded by the men of that time who were eating, drinking, and marrying, oblivious to all warnings?"

     "Henry," exclaimed the Bishop, "you are going too far. You have not the slightest reason to charge our church with supineness or indifference to the sacred promises she guards with eager hope."

     "Yet you have taught me that we are the elect, that we are on a different footing from the rest of men, being set apart by God's foreknowledge* of approval for a particular purpose which is not the common property of mankind, who have not yet, or"
     * F. O. G., pp. 346.

     "'Not yet been elected* to the obedience and sprinkling of the Blood of Jesus Christ,' that is, to be Christians as we are," said the Bishop. "That is true, but I see no bearing on the discussion."
     * I Peter 1:2.

     "You say* that this election is not based upon our proven personal merits, nor even upon God's pervasion of our merits, but upon his own absolute sovereign pleasure, which, acting in ways we cannot even attempt to comprehend, has found it to be the best way of benefitting mankind at large, by approaching them through a concentrated and united body of highly privileged sons; not elected for their own advantage, but for the advantage of all; not to exclude others from their privilege, but to extend it to as many as they can reach! You have taught me to believe that, baptized, we are elect and predestinate, and though we are not to think the final result assumed, we yet receive in this thought unspeakable comfort and hope. The weakest Christian, you say, may believe he is no intruder within the sacred precincts, but is where God himself has placed him and had eternally determined to place him. His very weakness may be a reason why he was thus elected, to show strikingly the power of Divine grace, and if the discerning choice of God has so favored him as to translate him into the kingdom of his dear Son, then God could not easily give him up or cast him out again."
     * This part of Henry's speech is taken almost verbatim from the same source as No. 2.

148

     "Henry, I beg you, be more explicit. These truths may have some bearing upon your previous remarks, but I confess frankly I do not see it, and get nowhither but into fog."

     "Father," said the other, "I do not say these are not truths, but that they are stupefying like strong drink. They spread a baleful sense of security like that among those men who ate and drank and knew not till the flood came and took them all away!" Our Lord has prophesied the Second Coming in the strongest and most stirring words, adjuring us to watch and pray lest his coming be upon us when we are unprepared. But instead of doing this we spend our time rejoicing, like the Pharisee who gave thanks that he was different from other men. I love our mother church in whose cause I am taking orders, but if she will not acknowledge a man whom God has sent, and refuses to accept the new truths that are given by him, 'For he whom God hath sent speaketh the words of God,' then by the very act of rejecting these things, she places herself in a false position towards God, and the true and beautiful teachings she now disseminates will become but so many dazzling pretexts to lure men away from the true worship."

     The Bishop had listened in disapproving silence during the conclusion of Henry's speech; and several minutes elapsed before he sadly replied:

     "My boy, you have surprised and grieved me more than I can tell. The second coming of the Lord I do believe in, but I cannot do otherwise than look forward to it as still future. In Thessalonians we read. 'The Lord himself shall descend from heaven with a shout, and the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first.' None of these things have taken place. So you see how shallow are the claims made, not by your Swedenborg alone, but by Miller, Joseph Smith, and others who rise up one after another and draw a following which just as quickly dies down again, from lack of any evidence to prove their claims. Such men are persons of one idea and lacking in breadth. Theology is a science and has a long list of the greatest minds and deepest thinkers in its service.

149

Before any man can criticize the past, it is above all things necessary that he know sympathetically the truth these great minds have vindicated, and make sure he have a fair statement of that truth, and not some caricature of an opponent. If you are ever able, as I fondly trust you will, my dear Henry, to add some permanent contribution to the thought of God, you must welcome truth from all sides, which your Swedenborg and his ilk utterly fail to do, and approach it sympathetically, even when you feel it to be mixed up with much error. Then if you have new truth to bring forth and do not destroy the old, men will listen to your message. Remember, too, that Divine Truth is many-sided. From no one point of view can you see it all. Deeper study means deeper reverence and greater reluctance in criticizing. Your Swedenborg I have some acquaintance with, and I have known some good, but sadly mistaken men, who have been his followers. You are probably not aware that he denies the Blessed Trinity, making no distinction between the Father and. the Son, even when the Son says, 'I am not alone, for the Father is with me.' He has no grasp upon the Christian doctrine of the Trinity which embodies the profoundest and most satisfying philosophy ever presented to the human mind, and is the bulwark of our church which will ever 'earnestly contend* for the faith which was once for all delivered unto the saints,' and against which we have the Lord's most comforting assurance that 'the gates of hell shall not prevail.' Henry, you are only a young and inexperienced man, and older and wiser heads than yours have ere now followed such will-o'-the-wisp ideas to be led away from the sure and sound track of accurate theology which represents the best efforts of all minds, and which alone has stood the test of time. Do not be offended, if speaking from my experience I may have chided you more severely than you deserve. Leave me now, as I have an important work to finish. Later, however, if you still feel inclined to discuss your Swedenborg with me, I shall take pains to examine the matter with you, and show you the errors and narrow ideas that creep into the works of a brainy and intelligent man, such as I willingly admit him to have been, because of the failure to give credit to work done by others, and the lack of familiarity and sympathy with the constructive thought of the Christian centuries."
* Jude v. 3.

150

     Henry rose slowly and thoughtfully, and moved to the door. As he was on the point of going out, he turned about and looked long and steadily at the Bishop whose eyes had followed all his movements.

     "Father," said he, suddenly, "when you pray the Lord's Prayer, and say, 'Our Father which art in heaven,' do you pray to the Lord Jesus Christ?"

     "No," said the other abruptly, "I pray to God the Father."

     "I thought as much," remarked the younger man, calmly, and immediately left the room, without shutting the door after him.

     The Bishop turned back again wearily to his work, dipped his pen in the ink, and selected a fresh sheet on which to continue. But his mind was distracted and in a turmoil, and he felt a gnawing pain that gripped his heart and made him catch his breath. He rested his forehead in the palm of his hand, and as a cool and delicious drowsiness stole upon him, he murmured in a voice plaintive as a child's. "I am so tired, so very tired."

     His sister, Henry's mother, passed through the hall several times this same morning, and seeing him in the characteristic posture that all the household knew to mean he was deep in thought, she tiptoed noiselessly by, so as not to disturb him. It was only several hours later when she feared he might have forgotten his dinner hour, that Henry went in to call him, and found him in the same position, but with his eyes closed, and lost to the world. The ink had dried in the pen he held in his right hand; and before him was the clean sheet on which not a line had been traced.

          * * * * *
     The Bishop stirred under the all-pervading lethargy that had stolen over him, and which for one semi-conscious moment he felt it would be hopeless to shake off. But the very next instant, as if nothing could be simpler and easier, he was fully awake.

     "Why, I must have dozed," he said, "but I never nodded off so easily before, and I certainly must have needed it, as I feel wonderfully refreshed."

151

He then bethought himself of the still unfinished address, plunged his pen thirstily into the inkstand, and was bearing it down upon the sheet that lay before him, when something in its appearance caused him to exclaim, "Hello, what's up!"

     There was writing on the paper, and unmistakably in his own handwriting. It gave him a curious feeling of uneasiness to see this writing, and his thought flew to Belshazzar and the writing upon the wall. Only this seemed to him worse and more uncanny, as it gave him a subtle fear and mistrust of himself, and of what he might not do in his unconscious moments. "I'll have to get a doctor to look into this," he thought.

     He turned back to the bottom of the previous sheet and read over carefully the last words he was conscious of having written.

     "Man has absolutely nothing by which to purchase or attract even the first rudiments of grace."* Picking up the other sheet.
     * F. O. G., pp. 355, on which were the words that had caused him such alarm, he read:

     "Rejoice not thou, whole Philistia, because the rod of him that smote thee is broken; for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery, flying serpent."--"You Predestinarian."

     In the torturing anxiety that now beset him, these last two words seemed to glare at him from the paper with a subtle menace whose import he could not fathom. What unconscious cerebration could this thing be that had caused him to arraign himself, and in his own handwriting? But the moment of tormenting doubt suddenly gave place to an access of fury. "What infernal rubbish and nonsense!" he exclaimed, and dashed the paper to the floor.

     Inkspot instantly pounced upon the paper, as if this was some new play, sunk his teeth into one corner, and started to worry it with his paws, growling and backing towards the doorway, as if to coax his master to run after him and take it from him.

     The Bishop rose from his chair and stretched himself as if to shake off the recollection of a bad dream. "Well, Inky," he laughed, "there's no nonsense about you, anyhow. Halloa!" he suddenly exclaimed. "Come here, you rascal, at once! I've got to have that paper to show the doctor." But Inkspot roguishly ran across the hallway and out of the door, which generally stood open in the summer, on to the veranda. The Bishop hastened after him with an agility and nimbleness of movement that he had not felt for many a year, and followed him down the steps and across the lawn that separated the house from the lane in that suburb of London where he lived. He rescued the paper and put it in his pocket, and then instead of scolding the little rogue as he so richly deserved, he spoiled him still more by yielding to his mute entreaty to go for a walk.

     It was one of those rare, beautiful, June days, in which the atmosphere seems clear as crystal and transmits a lazy, gently modulated wave-movement that acts as an elixir upon the senses. The Bishop strode gaily and briskly on, while Inkspot frisked about the road; and he actually caught himself in the act of humming a few strains of a melody that was not included in the hymnologies.

     There were few people about, until he came upon the highway where to his surprise he saw a great many, most of them of the better classes, walking at rather a good speed in the direction of the city. He joined them, curious to know the object of this general popular interest. The crowd kept swelling in size, new accretions to their ranks pouring in from every lane and byway they passed. The Bishop noticed, too, that these new streams of people were composed of rougher and more unruly elements. His curiosity at this unusual demonstration was such that before he realized it they had come to the first outlying built-up streets of the metropolis. He now wished to turn back, as he felt he had been already too long away from his home and his work, but in his dismay he found it quite impossible to make any headway against the crowd, and what was more to his annoyance he noticed that he had become separated from the better and well-bred class of people he had joined on the highway, and was now being jostled and pulled along at a speed that made him gasp, by a rough and villainous looking crowd of men and women.

153

     He clutched one of the men by the arm, "Why are you hurrying so fast?" he quavered, "and where are you all going?" The man shook him off roughly, "To heaven," he muttered hoarsely.

     At the same moment his other arm was tightly pinioned, and a hideous female creature with unkempt, matted hair stuck her leering face close to his, while she drew him closer to her body.

     "We are the elect," she screamed in a shrill voice, "but we'll take you with us, Father, for we are not elected for our own advantage, but for the advantage of all. We do not exclude others from our privilege, but extend it to as many as we can reach. Man has absolutely nothing but which to purchase or attract even the first rudiments of grace. We are those elected to the obedience and sprinkling of the Blood of Jesus Christ; and God the Father will soon translate us into the kingdom of His dear Son, from which he will not cast us out. Glory! Come to Glory!"

     And she tucked the poor old man closer to her and hurried him on. People were leaning out of their windows and screaming. Some of them actually leaped out and joined the mob, and the Bishop shuddered for fear they might be trampled under foot. Then flashed into his mind the words Henry had said to him only a few hours before, and which he had considered so inappropriate and deserving of rebuke. "I have wondered if the life we lead, the friends we trust, the ideals we cherish, the very mother church you and I belong to, be not after all mere masks that hide beneath a fair exterior some hideous reality that an approaching death-agony will surely reveal!" "Can, it be," groaned the Bishop, "that this is the end of the world? Can God have spoken through the mouth of my poor boy? Did Swedenborg predict these things and no one believed him? It is too later too late, and I am unprepared to meet my death? Oh, God the Father, have mercy on me a sinner, for the sake of Thy dear Son Jesus Christ, who shed his precious blood on the cross for such as me!"

     As with an agonizing cry that rose above the jubilations of the creature who clung to him, the Bishop uttered these words, there suddenly flashed upon his memory the last look Henry had given him as he spoke the words: "I thought as much." In a fever of apprehension the Bishop racked his brain to remember what had led up to these words.

154

He had a feeling that here was what he wanted to save him in his extremity. Finally the scene in his study flashed upon him, and he gave a rapturous shout, "I have it. I have it! I must not pray to God the Father!" But his elation was short-lived, for at once there arose two burning questions, "Whom must I pray to? To no one; and is there then no God at all?" Given by these agonizing doubts, he had ceased for a moment to attend to the way and direction in which the crowd was swirling, but looking up he now noticed for the first time that the road he was following was leading to a fork at which the crowd suddenly separated, some going to the left, and the rest and much the larger part going to the right where there was a steep declivity leading to what in the distance looked like a steaming lake, about which hovered a dense curtain of mists or smoke. He struggled to get to the left and take the other turn; but in vain. The woman clinging to his left arm was bent on his going to glory with the elect, and he could not free himself from her. He saw he would be drawn inevitably with the flood down the declivity. As the moments sped he made one more effort to search his memory for that name, whose magic utterance could instantly save him. "Glory," screamed the woman in his ear. "Praise God the Father that we are on a different footing from the rest of men, for he has set us apart by his foreknowledge of approval for a particular purpose, which is not the common property of mankind!"

The crowd before him had now come to the brink, and he was close upon them, the frantic creature at his left still clutching his arm. A sudden rage filled his mind. No effort he made could rid him of this hideous companion, no prayer he framed was of any avail. He felt powerless, doomed, hurried to some hideous end his mind refused to picture. But just at this stupendous moment, when all the scenes of his life flashed through his mind in grotesque disarray, earth and sky seemed to leap into one fervid embrace, and he received a violent and stunning blow* upon the forehead that tore him out of the woman's loathsome embrace, and hurled him to the ground, and as he lost consciousness his last memory was of countless hordes of savage and fanatic beings trampling his poor, frail body into the mud beneath their feet.
* A scene of this character is depicted in Swedenborg's Spiritual Diary, No. 5798.

155

     How long he lay there he never knew, but when he regained consciousness it was dark and the street was empty, save for a stranger bending over him. He felt dazed and bruised; but struggling to arise he looked more closely at the figure leaning over him, and then with a great gulp of joy, he exclaimed: "Henry, it's you, my savior from that horrible death!"

     "No, not Henry," said the man gently, "but Henry's father, Edgar." Then, seeing that the Bishop looked dubiously and suspiciously upon him, he continued: "We have many things to talk about, but you are tired and unfit to hear them yet. Only let me carry you out of this gloom into a house which is close by."

     He bore him into a mean, squalid, little dwelling, and after striking several matches lit a candle, whose flickering light showed the Bishop, who was peering into his face, that he was as he had said, Henry's father. But this startling confirmation scarcely moved the Bishop. Who felt powerless under the course of the strange events that had hurried him on this singular day. His talking to Edgar seemed but one among the inexplicable phenomena that had succeeded each other since morning. First the strange words on the paper; then the crowd who called themselves the elect and yet were going with intense joy to what gave indication of being a hellish orgy or some insane demonstration of anarchy let loose; then the strange hag who had clung to his arm and had spoken the very words he and Henry had used in their talk; then the stunning blow on the head received from no apparent cause, and lastly, his meeting with Edgar, alive and looking no older than the day on which he had pronounced the last rites of the church over him.

     "Arthur," said this man, "the words my son spoke to you this morning are the truth, but as yet he knows little about what he said. I am with him constantly, though he knows it not, and I shall avert from him as far as I can those evil influences which proceed from the church you both belong to, and which would close his mind to the truth by means of enforced attention to matters which are nothing in the sight of God."

156

     "Blasphemer!" suddenly exclaimed the Bishop, in a rage. "This Holy Church is the body of Christ."

     "It was once, but is no longer," continued the other, unmoved by this interruption. "The Christian Church started under the finest auspices, and had she not fallen, she would have welcomed and received the new and fuller revelation of Himself the Lord has made in the Writings of Swedenborg. The constructive thought of the Christian centuries, had it been founded on the rock of the acknowledgment of the sole Divinity of the Lord Jesus Christ, affirmed by Peter in the words. 'Thou art the Son of the Living God,' would have raised an edifice able to receive the lasting revelation that has now been given."

     "Liar! We hold the faith once for all delivered to the saints, and your new gospel is from the devil."

     "What constructive thought there has been throughout the centuries," repeated the other, with increased emphasis, "has been but confirmations and apologies for an initial false position taken by the men who first rejected the sole Divinity of the Lord Jesus Christ. The errors that to-day are the sole teachings of the Christian Church have crept in as so many monstrous births of the three-headed monster you have exalted to be your God. This is what is meant by the verse from Isaiah which appeared upon your paper, and because the Christian Church has utterly destroyed everything but the mere semblance of religion, there appeared also two other words addressed to you: 'You Predestinarian!"

     Mechanically the Bishop felt in his pocket and drew out the crumpled paper on which these words had been written. A sudden horror froze him. By what occult power did this strange man divine the very words on this paper that had never been in his possession!

     "For Predestination is the logical and infallible result of the denial of the sole Divinity of the Lord, and of the worship of the Three Divine Persons that are your Gods. Predestination is what destroys the church and annihilates religion, making of worship a mere wind-bag to be puffed out at the sport of every emotional effusion.

157

The men of your church receded from the worship of the Lord preached by the Apostles, and from faith in Him. They separated the Divine Trinity that is in our Lord, and transferred it to three Divine Persons, consequently to three Gods. They divided saving faith among these three Persons, and separated charity and good works from the faith, as not being at the same time saving. They deduced justification from that faith alone, making it operative for remission of sins, regeneration and salvation without the co-operation of man. They took away from man free will in spiritual things, thus establishing that God alone operates in man, and man on his part not at all. The necessary consequence of these successive steps is predestination and the virtual abolition of religion.

     "Calvin, who in outward character was a simple, upright man, deduced with the skill of a keen logician the descent of predestination from your worship of Three Gods. He is now imprisoned in a cave with Gottschalk and others who embraced their detestable dogma of predestination.* I have spoken with some who are in that cave, and was told that they cherish such intense hatred against all men that they burn to injure and torment one another, finding intense joy wherever there is occasion for doing this. But this joy is rarely allowed them as they are compelled to labor for their food till they almost drop from exhaustion. This is the just lot of those who would deprive others of salvation, and who ascribe to our Lord, who is love and mercy itself, a nature so atrocious as to will that myriads of men should be born devils and doomed to hell."
     * See the True Christian Religion, No. 798.

     "I am no Calvinist," interjected the Bishop, with indignation. "I damn no one to hell. I don't believe in Predestination, but in the Grace of Election."

     "You are a Predestinarian of the most cunning and mischievous type. To exalt yourself above others is, in the sight of God, no different from abasing others beneath yourself. If the lot of those who openly professed the dogma of Predestination be such as I have told you, what will not be the fate of you of the Anglican Church who so adroitly conceal this monstrous dogma within your statements of faith which you make outwardly beautiful that they may be pleasing to men?

158

You are crafty serpents and soothsayers who beguile men with soft words, while you poison and corrupt their souls till few of them can be saved without incurring such frightful experiences as were yours today!"

     "Did it not surprise you to find yourself marching to hell with those who were proclaiming your own views, and yet rushing, aye, dancing to their damnation with joy at the idea that they were going to their heaven? You only went with them the first part of the way, as you are not yet fully prepared for your final destination; for you were anxious and unhappy, while they went joyfully. Your final destination is that in which your heart is set, 'for where your treasure is, there will your heart be also,' and if your heart be set on hell, then will your delight be miserable indeed."

     "Arthur," he continued more gently, "I know not what your real nature may be, although in the eyes of the world and to me and mine you have been a kind friend and father. The stone into which you plunged head foremost when you fell stunned close by, is the acknowledgment of the sole Divinity of the Lord Jesus Christ, the stone which the builders of your church rejected, and which has now become the head of the corner. Pray to him and occupy your time here diligently that you may see this stone the next time you come to it, and so pass on to the right, and not rush unheeding down the steep declivity to the left."

     The Bishop stood up and squarely faced his interlocutor.

     "What you say to me is utterly meaningless," he said, "and the heaven and hell you paint are execrable beyond words. I adjure you by the power of the Most High to remit the spell you have cast upon me, whoever you may be, and let me return to my home and my holy work to be no more troubled by such insane babble."

     "Why, Arthur," said the other gently, "don't you know that that would be impossible? It is now three days since you died in your study, shortly after your talk with Henry, and to-day you first awoke to consciousness in the world of spirits. Why, man alive, you are now a spirit, freed from the trammels of the material garb you wore so many years!"

159

The Bishop stood still and horrified as the realization of this truth burst upon him. Then breaking out of the house he rushed forth into the night and along the dark byways of the town, screaming in despairing tones:

"I am a spirit, I am a spirit!"
HEAVEN 1907

HEAVEN ROSALBA DE ANCHOREZ 1907

     The first lesson of the Writings.

     There walk the clear eyed saints
     In paths where wisdom maketh light the way,
     And not one petal droppeth from a flower!
     The children play in the immortal fields
     With virgins clad in fair white robes;
     Or at the feet of blessed wives the maidens sit,
     And learn of the eternal joys.
     The holy men of radiant countenance
     Are filled with a celestial peace.
     And thou, O Lord, dost fold all in thy love!

160

SUN OF HEAVEN 1907

SUN OF HEAVEN Rev. C. TH. ODHNER 1907

     AS REPRESENTED IN ANCIENT MYTHOLOGY

     (Continued from the February number of the Life.)

     GREEK SUN-WORSHIP.

     From Baal to APOLLO is a far cry, and yet the formal connection is absolutely certain. The very name, Apollo, is derived from Ha-Baal, which the Greeks pronounced 'Abaal, Abalo, and Abollo.

     Among the Greeks, Apollo was distinctly recognized as the Sun of a higher world, with a subordinate deity, Hellos, as the guardian of the lower orb. Hellos, of course, means simply "the sun," but is derived from the Phoenician Ha-El, "the God." He was the earlier divinity, brother of Saturn, and thus one of the Titans, and he was supplanted by Apollo, the son of Jupiter, after the latter had come into power in the Olympus. (The Sun of the Most Ancient Church had set and was supplanted by the Sun of the Ancient Church.)

     Apollo above all the other Greek gods typifies the idea of Divine Manhood, the Divine Human from eternity, seen within the Sun of the spiritual world. He was, as Byron expresses it, "the Sun in human limbs arrayed." Dwelling in a golden palace far in the East, where he sits enthroned in ineffable glory and surrounded with a brilliant court, he every day goes forth, as Phaebus, the shining one, preceded by "rosy-fingered Aurora," and seated in his radiant chariot which is drawn by four winged, fire-breathing horses. In his hand he holds his far-darting bow of silver.

     The silver bow is the Divine Doctrine combating against all falsity, (compare the bow of Asshur). The chariot, also, like the boat of Amun-Ra, represents Doctrine, as that which contains Divine wisdom. The horses, which in almost all nations were associated with the god of the Sun, represent Divine Wisdom going forth, thus the Divine Proceeding.

161

And Divine Wisdom goes forth in Divine Doctrine which is delivered by mean, of Divine Intelligence. (Compare A. C. 2762, 4966.)

     That the Greeks, and from them the Romans, knew that there is a Sun in that higher world which they called "the nether" (= the inner) world, is manifest not only from numerous vase-paintings in which a sun is depicted in scenes representing life in the other world, but is also distinctly stated by numerous Greek and Roman philosophers and poets, as by Virgil who, in describing the visit of Aeneas to the Elysian fields, states that

     "Another sun and star they know
     That shines like ours, but shines below."--

     SCANDINAVIAN SUN-MYTHS

     The ancient Northmen never worshiped the physical sun, which in their figurative language they referred to as "the eye of Odhin." They were the last of the migratory Aryan races who departed from their ancestral homes in the Iranian highlands, and they possessed traditions of the Ancient Church in ruder yet purer forms than can be found among the descendants of their elder Pelasgian cousins. Among these traditions there are very distinct legends of the two suns, the one universal and super-celestial, the other natural and mundane. The Eddas tell of a world called "Muspelheimr,"* a region or sphere which was "light and hot, to such a degree that it is flaming and burning and cannot be entered by those who have no home and heritage there." This fiery world is said to have been "the first of all," and the work of creation took place by the sparks which issued forth from Muspelheimr meeting the mists and frosts that arose from Niflheimr--the world of cold and death at the northern end of Ginungagap or the universal yawning abyss. In Muspelheimr reigns a super-celestial god named SURTUR, "whose sword out-shines the sun itself."
     * The "house of the elemental or empyreal fire."

     After the earth had been created, the gods "took the wandering spark and red hot flakes that had been cast out of Mluspelheimr, and placed them in the heavens, both below and above, to give light unto the world, and assigned to every errant corruscation a prescribed locality and motion."

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Later on they took two beautiful children, a boy called Mani and a girl named Sol, whom they placed to drive the horses that draw the moon and the sun. Two fearful wolves are continually pursuing Maniand Sol, and on the last day the sun and the moon are devoured, upon which the stars are hurled from the heavens.

     Then, at Ragnarosk, the "twilight of the gods," the gates of Muspelheimr are thrown open; Surtur breaks forth from his realm of primeval fire; and all creation is consumed in a universal conflagration. But out of the chaos a new heaven and a new earth arise, and "what is most wonderful, Sol, before the wolf overtakes her, shall have brought forth a daughter more lovely than herself, who shall go in the same track formerly trodden by her mother." (Mallet's Northern Antiquities, pp. 401, 407, 455, 458.)

     AMERICAN SUN-WORSHIP.

     On the shores of the great western continent, also, the sun was worshiped by nearly all the tribes of Indians and their predecessors.

     The Toltees of Peru had a very pure form of Sun-worship, resembling that of the Persians and modern Parsees,--without any images, and also without any bloody rites. Not so among the Aztecs of Mexico. The wiser ones, indeed, worshiped one single, supreme and invisible God, the maker of the sun itself and of the world, but the masses were steeped in the grossest idolatry, and, like the Phoenicians, worshiped the natural sun itself, to which, also like the Phoenicians, they offered human sacrifices, especially prisoners taken in war. The victim would be strapped on the altar, the priest made a quick incision into his breast and tore out the heart, which, warm and bloody, he would bite with his teeth in full sight of the frenzied, blood-thirsty multitudes. No wonder that such a nation had to be blotted out from upon the face of the earth.

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     Reverence for the sun still lingers among various North American tribes, as among the Assiniboin Indians, who consider the sun to be the favorite residence of "the master of life." They manifest great respect and veneration for the sun but rarely address it. But on great occasions they offer it their prayers, though only in low tones. Whenever they light the calumet, they offer to the sun the first whiffs of smoke.

     MODERN SUN-WORSHIP

     While at this day the idea of a Sun of the Spiritual world has been almost entirely lost in the Christian world, another and most degraded form of sun-worship has arisen and become almost universal. Modern Mammon has replaced ancient Molech, and his symbol is the great, round, shining, "almighty dollar," which is loved dearer than life, and to which the modern sun-worshipers sacrifice their sons and their daughters,--not their physical life, indeed, but their spiritual life, their innocence, peace and true happiness. As the Writings declare: "But at this day, when representatives have ceased, the worship of the sun and the moon does not exist in the Christian world, but in its place the worship of self, which exists with those in whom the love of exercising command predominates." (A. E. 401:31.)

     IDEAS OF THE PHILOSOPHERS.

     From the remains of the true Doctrine of the Ancient Word some of the wise men of Greece and Rome had a more or less distinct knowledge of the Sun of the spiritual world. Among these PYTHAGORAS based his whole cosmogonic system on the idea of a Central Fire, the hearth of the universe, the symbol of the Divine principle in nature, and the abode of the Supreme God. Around this Central Fire revolve 1) the Ouranos, embracing the counter-earth and the earth; 2) the Cosmos proper, consisting of the moon, the sun, and the planets; and, 3) the Olympus with the fixed stars. (Weber's History of Philosophy, p. 42.) According to Pythagoras "the soul is a fixed number in the eternal scale of things, a portion of the world-soul, a spark of the celestial fire, a thought of God.

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In this respect it is immortal; at death it enters upon a state that is superior or inferior to our present life, or like it, according as the soul has lived for God, for the world, or for itself." (Ibid. p. 43.) And Cicero represents the Pythagoreans as teaching that "the souls of men are light-particles of this universal soul which is diffused throughout the whole world," (De Natura Deorum, 1:11). Or rather, "the souls of the gods were considered as proceeding directly from this Central Fire, which was on this account designated the 'mother of the gods,' while the souls of men proceeded from the lower sun, which was a mere reflex of the Central Fire." (De Senectute, Bohn's Library, p. 255.)

     There has been no end of speculation as to what Pythagoras meant by his strange cosmogonic system. We cannot at present discuss it, but would merely suggest that by the "Central Fire" he evidently meant the Sun of Life: by "Ouranos." the universal spiritual aura which gives life to all mankind, whether upon the earth or in heaven, the latter being "counter-earth," (antichthon); by "Cosmos," our own natural solar system; and by "Olympus, the starry heaven or universe outside our solar system.

     HERACLITUS considers all bodies as transformations of one and the same element,--a fine subtle substance which he sometimes calls fire, sometimes soul. "This original substance extends throughout the universe. Everything that exists is derived from it, and strives to return to it; every being is transformed fire, and every being is eventually changed into fire. Atmosphere and water are fire in the process of extinction or in process of renewal; earth and solids are extinguished fire, and will be rekindled afresh at the hour fixed by Fate. According to an immutable law, the fire of the heavenly regions is successively transformed into vapor, water, and earth, only to return again, in the opposite direction, to its principle." (Weber's History of Philosophy, pp. 33, 34)

     SOCRATES, in his last conversation with his disciples and friends, gives a very vivid picture of the glory of the world into which he was about to enter, and he states among other things that the blessed "have abodes and temples of the gods, in which gods really dwell; and voices and oracles and sensible visions of the gods, and such-like intercourse with them; the sun, too, and moon and stars, are seen by them such as they really are."

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He says also that "what water and the sea are to us, for our necessities, the air is to them; and what air is to us, that ether is to them,"--in other words, that the blessed dwell in a higher but corresponding aura. (Plato's Phaedo, 137, 138.)

     PLATO, in his Republic, makes Socrates draw a detailed analogy between the sun of the natural world and the "sun of the intelligible world," between light and truth, and between the eye and the rational understanding. (vi:508-509.) It is the "Idea of the Good" that he compares to the Sun of the Intelligible world; in the presence of this Idea,--the only really absolute Idea,--all other ideas pass away as the stars vanish at the coming of the orb of day. "This absolute Idea, (the Good, the One), is the Lord of the spiritual world, as the sun is the lord of the visible world. It even exceeds esse and essence in dignity and power. It is the universal author of all things beautiful and right parent of the light and of the lord of light in this-visible world, and the immediate source of reason and truth in the intellectual." (Weber, p. 89.)

     DANTE'S VISION OF THE HEAVENLY SUN.

     In concluding our subject we may be permitted to call attention to the remarkable and beautiful description of the Sun of Heaven which is found in the closing cantos of Dante's Paradise, and which, though not of a mythological character, yet shows that the consciousness of a spiritual sun survived even to the Dark Ages. It is probable, however, that Dante drew his inspiration also from the Bible and the Koran, and it is possible also that in addition he was actually permitted an open vision into the spiritual world. The first reference to the Sun of Heaven is found in the tenth canto, where Beatrice thus addresses the enraptured poet:

     . . . ."Thy thanks be given,--
     Thy thanks unto the Sun of Angels, who
     Hath raised thee to this bright abode in heaven."

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     This was said while they were in the fourth heaven, and the poet still had a long journey before him in Paradise, but finally, having accomplished his ascent unto the ninth or highest heaven, the following inmost vision burst upon him:

     "I saw a Point, whence flashed so sharp a light,
          That he on whom its burning glow is turned,
          To shun its splendor needs must close his sight.

     Around this Point, a circling fire was hurled
          So rapidly, that not in speed could vie
          That swiftest motion which enwraps the world:
     And by another this was compassed round;
          This by a third, that by a fourth, and by
          A fifth the fourth;--that by a sixth alas bound.
     A seventh followed, arching high a space
          Of such extent, not June's messenger,*
          When most complete, could such a span embrace.
     An eighth and ninth succeeded; and each zone
          Rolled with a slower motion, as they were
          Numbered in distance from the Central One.
     Of all these flames, the most sincere and sheen
          Nearest the One pure spark its lustre shed,
          Because most nourished by its rays. I ween.
     My tender escort, who immediate kennel
          The deep suspense that racked my bosom, said:
          'Heaven and all Nature on that Point depend.'
     Behold the circle nearest it, and know
          It whirls so swift by reason of the Love
          That ever keeps it in a fervent glow.'
                                   (Canto 28:16-45)
     * The Rainbow.

     Much more is said of this dazzling Point of inmost Light, which Dante identifies with the infinite and eternal God Himself. The whole vision reads very much like the one described by Swedenborg in the Worship and Love of God.

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Editorial Department 1907

Editorial Department Editor 1907

     NOTES AND REVIEWS.

     After years of preparation the long expected Bibliography of the Works of Emanuel Swedenborg, by the Rev. James Hyde, is at length at hand. And a magnificent volume it is, a great undertaking faithfully accomplished, bearing the simple but stupendous record of the two centuries of work by Swedenborg, his translators, editors, and publishers. Time and space fail us at present, but a review will be attempted for the next number of the Life.

     The American New Church Tract Society has published a reprint, from new plates, of the Rotch translation of the True Christian Religion. This translation is the most faithful that is now available.

     The Swedenborg Printing Bureau has issued a cheap pocket edition of 50,000 copies of Heaven and Hell. It is bound in not over-attractive yellow paper covers, and is of a size uniform with the Lecture Bureau's edition of the same work. It is to be regretted that the publishers did not also adopt the Lecture Bureau's translation--now out of print--which is one of the best translations made, and far superior to the Rotch translation which they have chosen.

     Unique, fortunately, in the literature of the New Church, is the communication from Mr. C. W. Barron, printed in the Messenger of January 16th, in which he lays down the irreverent and impious propositions that Genesis is the first "advertisement" of the Church; that Moses and the Prophets were "advertisers;" that John the Baptist came "advertising" the Advent: and that the Lord came "advertising"-but we refrain from shocking the reverence of our readers! On these propositions a basis, Mr. Barron urges activity in advertising the New Church. "Fill the Church with music, make it lively with attractive young people, put forward your best preacher to preach spiritual truth upon worldly topics, and the world will run after you!"

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This is "business methods,"--with a vengeance,--but borders closely upon the sacrilegious. Why the editor of the Messenger should degrade his journal by the publication of such stuff, is inexplicable, but he so values it as to call special attention to it by a circular to his "brother editors."

     The American Swedenborg Society has issued the second volume of the Library edition of the True Christian Religion, translated by the Rev. J. C. Ager. The volume includes an index to Scripture Passages and another to the work itself. It is to be regretted that the latter was not a reprint of the excellent index of the Rotch Edition to which it is decidedly inferior, both in the matter of references and in particularity of statement.

     Of the translation little need be added to what has been already said in review of the first volume. We note a new translation of existere as "outgo." The work on Conjugial Love is, in one passage, referred to as "Marriage Love," while in two other places the reader is directed to a work on Conjugial Love. So we find "Love truly Conjugial" and also "True Marriage Love." The index heads include both "Conjugial Love" and "Marriage Love," but neither of these include all the references. The same is true of "Selfhood" and "Proprium." These cases may be taken as illustrations of the inconsistencies that generally characterize a departure from the nomenclature of the Church.

     Recent statistics of ecclesiastical bodies in the United States show an increase, during the past year, of only seventeen persons in the membership of the New Jerusalem Church. As the membership of the General Church during the same period has increased by fifty-three persons, it would seem that this growth has been offset by a considerable decrease in the General Convention. These statistics, however, are collected by private enterprise. More reliable figures will be obtained by means of the Religious Census which is now being taken by the Government of the United States. In this census the General Church of the New Jerusalem will be represented as an independent denomination, with a statement of its history, distinctive doctrine, polity and work.

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     A writer in the Hibbert Journal, quoted in the Literary Digest of February 2d, makes an argument for the immortality of man which is a striking challenge to the flippant and shallow materialistic thought so much in evidence at this day. He takes as his text a modification of Descartes' famous aphorism Cogito, ergo sum, which he expands to read. "I think; therefore, I am immortal."

     It is on the basis of man's ability to think,--to think consecutively throughout an existence of many years,--to have the recollection of events long since past, that this writer places the confirmation or proof of man's immortality.

     According to the notions of Haeckel and kindred materialists, who would make man literally nothing but a heap of dust organized by some blind force, the conscious soul or man, or the Ego, is so inseparably connected with the material brain, that the destruction of the one postulates the destruction of the other. Thus, if a certain portion or lobe of the brain is destroyed, a corresponding portion of the Ego is also utterly wiped out leaving the other parts or faculties uninjured. And so, according to this theory, one could--purely in imagination--slice off portions of the brain, and the soul itself would be similarly "sliced off" until there were nothing left and the man was not.

     Against this groveling argument the writer referred to advances the demolishing question, "With what brain is our Ego so intimately connected? the brain that is ours now, or the brain that was ours a year ago?" And with this simple question he upsets the whole frail structure built up by the materialist. "The material brain with which our Ego did its thinking a year ago, has already passed clean away, and has been replaced by fresh material particles, forming a new brain with which it does its thinking now. Yet does not the Ego itself endure, and remember much of the thinking which it performed with the aid of the brain which is no more? If the atheist admits this, he surrenders his whole position."

     And if he does not admit it, the writer proceeds to show to what ridiculous lengths he will be forced to go. For if he is right, and the brain and the Ego are one and identical, then a murderer, for instance, who is condemned for a crime committed a year ago is clearly treated with injustice; for the brain that planned the crime has passed away, and with it the really responsible Ego.

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And if this is not true, as, surely, even the hardened atheist must grudgingly admit, then the Ego is superior to the brain, and is independent of it and its changes; then it must be granted that the Ego can survive, even after the brain is entirely destroyed, and that therefore man is superior to the conditions of matter,--is immortal. "I think, therefore, I am immortal."

It may be objected that the same line of argument would lead others to the conclusion that animals, and even vegetables, were also immortal, for their Ego, or soul, also continues despite the change in the material particles into which it operates. The writer in the Hibbert Journal neither suggests nor meets this obvious objection, and, indeed, it is doubtful whether it can be met except from the light of the New Church. With animals it is true, (and the same applies to vegetables), that the soul continues in its life despite changes in the brain. And this demonstrates the truth that the influx from which they live is superior to and independent of the material forms in which it is manifested; that as new particles are taken up to replace those that are worn out, it is this independent life that forms them into servants and vehicles of itself. But with animals, differently than with men, the plane of reaction begins with the material particles which constitute the brain, as is manifest from the fact that animals cannot elevate their thought above their material surroundings. And it is reaction that constitutes individuality. Therefore, when the brain of an animal is destroyed, its individuality is also destroyed, though the life from which it lived is still immutable. But with man the plane of reaction is superior to the brain, and therefore the destruction of his brain is but the dissolution of the lower plane of his life. He thinks above matter, therefore he is immortal!

A special cable to the Philadelphia Evening Bulletin, of February 5th, announces from Stockholm that "the Royal Academy of Sciences has asked the Swedish government to request officially that the remains of Emanuel Swedenborg be removed from London to Stockholm and buried beside those of Berzelius, (the celebrated chemist). Another special cable to the same paper reports from London that this proposal to remove Swedenborg's body is meeting with some opposition.

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Mr. James Spiers is quoted as saying that "while England has always esteemed Swedenborg, who spent much of his time in that country, Sweden is just awakening to the fact that he was a great man. We will not make the sentimental sacrifice proposed without a hard fight."

This is not the first time that Swedenborg's remains have been the object of dispute between members of the New Church and admirers of the Swedish Philosopher, though the former dispute was of a very different nature from that which now threatens. It arose from a contention by a "foreign gentleman" who was an admirer of Swedenborg and at the same time a believer in the tenets of the Rosicrucians. In conversation with some Newchurchmen this gentleman stoutly maintained that Swedenborg had not died, but, having discovered the fabled elixir of life, had departed to some other part of the world; and that therefore his coffin would be found to be empty. Arguments proving vain to dispel this ludicrous claim, all the gentlemen present at once repaired to the vault of the Swedish church in Prince's Square in order to convince the "Rosicrucian" theorist by ocular demonstration. The outer coffin, which was of wood, was opened, and then the inner coffin of lead was salved across and the upper part taken off so as to expose the face. The demonstration was complete.

It was a few days after this event, that Swedenborg's earthly features were seen for the last time. Robert Hindmarsh and four or five other gentlemen, having heard of the event mentioned above, repaired to the church, partly for the purpose of ascertaining the state of preservation which could be secured for the human body by a well soldered leaden coffin, after a period of eighteen years. To quote Mr. Hindmarsh's own words. "We all stood for a few minutes in silent astonishment to observe the Physiognomy of that material frame which had once been the organ of so much intellect, so much virtue, and such extraordinary powers of mind, as, together with the peculiar privilege he enjoyed of holding undoubted and long-continued consort with angels and happy spirits, distinguished him from all other men and placed him high above the rest of his kind. The features were still perfect, the flesh firm, and the whole countenance, as the only remaining criterion whereby to judge of the fidelity of the painter who had taken his portrait while living, yielded the most satisfactory proof that the artist had been particularly successful in handing down to posterity the true likeness of a man whose celebrity must inevitably increase in every succeeding age of the world."

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Mr. Hindmarsh adds that later it was found that after his visit, the body was speedily reduced to ashes, "leaving only the bones to testify to future inspectors of the coffin that a Man had once lived and died." (Rise and Progress, p. 400 seq.)

     But even the bones were not to remain undisturbed, for in 1817 when the vault was opened, a Swedish naval lieutenant contrived to abstract the skull. He was in hopes of profiting by its disposal to followers of Swedenborg, not knowing, as Mr. Hindmarsh says, "that they are the last people on earth to form an attachment to relics, or to fall into any of the mummery of saint-craft." The purloiner's ignorance was soon enlightened by several Newchurchmen to whom he applied, and after his death the skull was restored to its coffin by the interference of a Swedish lady of rank.

     Before its reinterment, however, three casts were made, which, so far as we know, are still in existence. (See New Church Life, 1894, p. 90.)

     It is to be noted that the Swedish church in London, with all within it, is under the control of the Swedish government. It would seem fitting, indeed, to have Swedenborg's memory honored by the Royal Academy by the remains being interred in Stockholm, and a suitable statue erected upon the grave. By all means let them have the bones. The New Church has something far more valuable to contend for,--a living faith in the Divine Truth revealed through the immortal Swedenborg.

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RATIONALIZING PHILOSOPHY 1907

RATIONALIZING PHILOSOPHY Editor 1907

     THE PHILOSOPHY OF CREATION, by the Rev. George Henry Dole. New Church Board of Publication, New York, 1906. Pp. 395.

     This work bears the sub-title, "A System of Philosophy from the Standpoint of the Christian and of the Word." It has chapters on Revelation and Evolution, urging the necessity of the one and the fallacy of the other, and then, proceeding to the Philosophy itself, treats of The Creator, Degrees, The Human Structure, Sensation, Natural Forces, The Organism of Plants and Animals, The Creation of First Living Forms, The Human Form and The Destiny of Man, The Development of Man, The Assumption of the Human, and the Glorification of the Lord.

     Mr. Dole affirms that "things superior to nature can, in the first instance, come into thought and become known only through some form of revelation" (p. 50). "It is the office of science and reason to confirm revelation" (p. 49) But despite these and other statements equally strong and true, he would put revelation to the test of that science and philosophy whose sole reason for being is to confirm revelation. Thus he says:

     "If what is reputed to be revealed is not in harmony with what is known to be true, we may know that the claims of revelation are spurious. But if the revealed be found to be true, and at the same time of such a character that it could not have been known, except by revelation, then we may know not only that the revelation is true, but also that it is truly a revelation. To such test should revelation be put, else we shall be found believing blindly what we have no reason to accept. In arriving at first causes we have taken advantage of many things in the Writings of Swedenborg that could not have been known except by revelation. If they are true, they will stand the severest tests of reason and philosophy. Yet we must be assured that the science and philosophy used as tests are themselves true" (p. 71.)

     This certainly is reasoning in a circle, and the same divided allegiance to the claims of revelation and to the claims of science and philosophy characterizes the whole book. One cannot but feel that while quotation from Scripture is abundant, the main appeal is to the natural rational rather than to the spiritual.

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It is stated, indeed, that "Nothing other than that nature created herself would have been possible to conception, if it were not declared in the letter of the Word that 'God created the heavens and the earth.' " The chapter on the Creator begins with the affirmation, "It is a revealed truth that God created man in His own image and likeness. God then is a Divine image and likeness of man, or, in other words, He is a Divine Man and Person" (p. 76) But instead of taking this revealed truth as a starting point, unfolding the truths contained within it, and confirming them by science and philosophy, he proceeds instead to "accommodate the argument to reason, and to confirm it by rational truth," by postulating what he calls "the axiom" that "creation necessitates a Creator." But would the materialist who will not accept revelation, accept this "axiom?" And will the combination of dogmatic assertion with this sort of rationalizing, which dominates the book, do more than accentuate the impossibility of satisfying the doubts of him who will not accept revelation. It is by such means as this ostensibly that our author builds up a philosophy which penetrates the inmost secrets of nature, which scales the heights of immortality and the spiritual world, and does not hesitate to discuss the Incarnation and the Glorification of the Lord.

With the method of presentation adopted, the work does not appear to be intended for those of the New Church, for to such the appeal to reason and philosophy to determine the truth is annoying redundance; nor does the work seem apt to meet the difficulties of the materialist, for he will stumble at the very first step of the way, and while he may exclaim at the ingenuity of the argument, he will not be brought by it one whit nearer to that essential of all spiritual enlightenment, the acknowledgment of revelation from the Lord. Moreover the author's notion of a revelation tethered to science and philosophy to test its verity, will hardly excite the reader's sense of the dignity of the Divine Word.

The verity of revelation needs not the imprimatur of science and philosophy. Such is not the test of revelation. The Word says: "By the Word of Jehovah were the heavens made." (Ps. xxxiii. Go.) "Jehovah Himself, who is the God of heaven and earth, spake the Word through Moses and the prophets .... it must therefore be the Divine truth itself." (S. S. 1.)

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"This is the case with all Divine truths; if the rational be consulted respecting them, they can never be believed, inasmuch as they surpass all its comprehension; as, for example, that no man, spirit, or angel, lives of himself, but of the Lord alone, and that the life of a man, of a spirit, and of an angel, is an appearance of life abiding with them; this is repugnant to the rational, which judges from fallacies, nevertheless it is to be believed, because it is the truth." (A. C. 1636.)

There is much that is admirable in the work. It shows much patient study. Had the author been loyal to his own affirmation of the necessity of revelation in order to obtain the first knowledge of interior truths; had he frankly set forth the Divine philosophy of the New Church, as revealed by the Lord, in the Writings of the New Church, based upon and one with the Word of the Old and the New Testaments, a very real use would have been performed. In large measure the particulars of such a work would have been the same with particulars of the work before us. But this method of treatment would have made the work as a whole and the sphere of it, entirely different; would have gifted it with a sureness of touch which it now lacks; would have removed it from the realm of hypothesis to that of genuine philosophy. Such a work would have put sensuals, and scientific reasoning based upon them, in their proper place as handmaids of spiritual truth and of the revelation of heavenly things. As it is, the work falls between two stools; it is much to be feared that it will satisfy neither the natural philosopher nor the New Church theologian.

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PRINCIPIA THEORY, AND THE SPIRITUAL SUN 1907

     Once, while conversing with angels on the subject of Creation, Swedenborg stated that he "had meditated on this subject for a long time, but in vain. But afterwards, when I was introduced by the Lord into your world, I perceived that it would be vain to conclude anything concerning the Creation of the universe unless it were previously known that there are two worlds, one in which angels are, and another in which men are, and that men by death pass out of that world into the other world. And then also I saw that there are two suns, one from which all spiritual things flow forth and another from which are all natural things." (T. C. R. 76.)

     Swedenborg's language is certainly definite enough: he states that he had meditated for a long time on the subject of Creation, "but in vain," until by his introduction into the spiritual world he had gained a distinct knowledge of the two worlds and of the two suns. There can be no doubt as to the meaning of the statement, nor as to the truth of the teaching, for to doubt this would to doubt the necessity of Swedenborg's introduction into the spiritual world and the necessity of those Divinely inspired Writings which are the Word of the Lord in His Second Coming. If the Principia, and the work On the Infinite, and all the other preparatory works, had been all-sufficient,--if Swedenborg by his own efforts could truly have reached "the final cause of Creation" and could have evolved the complete truth as to the making of the universe, then there would have been no need and no room for the Doctrine of Creation as revealed by the Lord Himself in the Divine Love and Wisdom and in the True Christian Religion.

     Suppose for a moment that the theological Writings had never been written, and that we possessed the scientific works alone! What would we know to-day, or what could we ever know, about the final Cause of Creation or about the final cause of anything? Swedenborg by his inductive method could not have led "from nature up to nature's God" any more than a camel could enter through the eye of a needle. True, Swedenborg in the Principia and the work On the Infinite identifies his "first natural point" or "final cause" with the Son of God, the Only-begotten, the all-creative Word,--but this much is revealed openly in the very letter of the Word. Without the Writings the scientific works would, indeed, be the most profound and the most suggestive of all the works produced by human genius and learning, but as for the final truth on the subject of Creation his meditations in these works would after all have been--"in vain."

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For if viewed by itself alone and not in the light of the Writings, Swedenborg's cosmological system appears to embrace only the material half of God's creation, leaving unsolved the more fundamental problems as to the creation of the spiritual universe. His atmospheres and "elementaries" would all seem to be of the natural sun and under it: his "finites" would all be compositions of dead substances, and his "points" mere entities of reason like the points of Zeno, of which nothing intelligible can be predicated. In a word, the whole Principia system would appear merely mechanical and geometrical, never rising above time and space, a purely material conception,--a body without a soul.

But the great, the all-important fact remains that we are not left with the scientific works alone. In the fulness of time Heaven was opened and the spiritual Sun revealed to Swedenborg. The Heavenly Doctrine descended out of Heaven from God the Creator who alone possesses the key to the mystery of Creation. The Writings were given, and in them we have the spiritual and infinite Truth, for the reception of which Swedenborg had been prepared by means of natural truth. The Divine Soul inflowed into the body, which, without that Soul, would indeed have been formed in vain.

And now, possessing as we do both the Writings and the scientific works, shall we say that the body or system of natural truth by which alone Swedenborg's mind was prepared for the reception of Divine Truth, is to be rejected as a mass of vain and useless speculations? Swedenborg, it is true, makes no mention of the Sun of the spiritual world in the Principia, and if there is no room for that Sun in the Principia theory, then, indeed, the whole system should be promptly thrown overboard as so much rubbish. But before so doing, let us make sure that there is no harmony whatever between the philosophical system and the revealed Doctrine of Creation, for it may be that in rejecting the former we reject the rock upon which the latter is founded.

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And it may be that in writing the Principia Swedenborg was led by Divine Providence to write "better than he knew," and that among his finites and elementaries there is room for us as Newchurchmen to place or to recognize both the spiritual world and the Sun of that world.

To ask of Newchurchmen to reject the whole of Swedenborg's scientific system is clearly to ask too much. Have we not seen its general harmony and correspondence with the system of Theology revealed in the Writings, a correspondence as complete as that between the glove and the hand, or, more properly, between the body and soul? Look where we may in the Writings, there is not a general Doctrine that is not foreshadowed in a finite manner in the preparatory works; nor a theological term that does not ultimately rest upon a scientific definition presented in the philosophical writings. The whole body of Doctrine had been prepared as in a growing embryo in Swedenborg's mind, but the Divine Soul had not yet appeared. A most essential difference, this,--the difference between the finite and the Infinite,--but the New Church student can now, from the Writings, supply that which appears lacking in the scientific works. He can see how the Truth of the Writings fits into the philosophical system, infills it, explains it, unifies it, and, in fact, glorifies it. And he can see, also, that the descent of the Divine Soul into this body of natural truth was not a sudden descent, but that there was from the beginning a conception of spiritual ideas in Swedenborg's mind, and a gradual evolution or unfolding of these spiritual ideas, so that one might say that the very Doctrine of the New Church was pressing for birth, though Swedenborg himself remained unconscious of its Divine meaning and import.

Among these spiritual conceptions in the philosophical works it is impossible to close our eyes to a growing recognition of the Sun of the spiritual world,--the very idea which Swedenborg himself appears to disclaim in the passage which we have quoted above. It is most true that he did not as a philosopher possess this knowledge such as he possessed it after his spiritual eyes had been opened: it was not yet the glorious and conscious reality which became real by daily experience of actual vision, but it was certainly, in the first instance, conceived from Divine Revelation, the revelation of the Word in the Old and New Testaments, as well as from the revelation of the Ancient Word, fragments of which had been preserved in all the ancient mythologies as well as in many of the classic philosophers.

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All these scattered rays of light seem to have been focused in Swedenborg's most perceptive mind, where they secretly formed a central light which now, from the Writings, we may recognize as the true light of the whole Principia theory.

To claim that Swedenborg, the philosopher, knew nothing about the Sun of the spiritual world, is to claim that he was not a Christian or a reader of the Word. As a matter of fact, he states in the Economy that "there is nothing more usual, even in the Sacred Scripture, than a comparison of God with a Sun." (E. A. K. vol. II. n. 254) Born and bred in a Christian household where the Word of God and the spiritual things of the Church were the chief and daily subjects of conversation. Swedenborg from his earliest childhood must have been familiar with the many beautiful teachings of the Old Testament where God is spoken of as the Sun of life, as, for instance, the statement that "the Lord God is a Sun and a Shield," (Ps. 84:11), and "Unto you that fear my name shall the Sun of Righteousness arise with healing in His wings," (Mal. 4:2), not to mention the magnificent description of God as a Sun in the Nineteenth Psalm. And he must have been familiar also with the scene of the Transfiguration when the face of the Lord "did shine as a Sun," a vision which again was seen by John in the Apocalypse when the countenance of the Lord "was seen as the Sun shineth in His strength," (Rev. 1:16).

Teachings such as these not only implanted with the child, Emanuel, the same remains of affections and ideas that are impressed upon the tender spiritual sensories of all children, but upon him who from infancy enjoyed the celestial gift of internal respiration and the consequent faculty of profound spiritual meditation, and who from his earliest years was being prepared for the most wonderful and important of all uses,--upon him, we say, these Divine truths in the letter of the Word must have made an impression more profound than could have been received by an ordinary mortal.

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     It is evident, also, that Swedenborg in his youth was a diligent student of ancient Mythology. As a child at his mother's knees, he must have heard the wonderful northern tales of Muspelheim and Nifelheim, and Sol and Mane and Ragnarok, which were not only known from the Eddas, but which had never been lost in the common folk-lore of Sweden. And afterwards he entered upon the study of Greek Mythology, and his imagination was stirred at the tales of Phoebus Apollo, the beautiful human god of the sun, who was also the god of science, intelligence and wisdom. And later on he studied the works of Plutarch and Iamblichus on the Pantheon of the ancient Egyptians, in which works there are constant references to the Egyptian ideas of the two suns,--the one physical, the other the spiritual sun of the "intelligible world." All this, we say, could not but add to the kernel of ideas which Swedenborg had gained in his childhood, from the hearing and reading of the Sacred Scriptures.

     But, besides this, Swedenborg, at the home of his brother-in-law, the learned Ericus Benzelius, received a most thorough classical and philosophical education. His earlier works literally swarm with references to the Greek and Roman poets, philosophers, and writers, and it was from them that his natural rational mind was especially formed. A classical student, who is also a student of Swedenborg's works, cannot but recognize that it was from the classics that Swedenborg, the philosopher, drew his chief inspiration, and that it was from them that he conceived and formulated his universal doctrines of series and degrees, of form and order, of representation and correspondence, etc. And from them also his rational mind received ideas of the Sun of the spiritual world, which border closely upon the spiritual truths of the Writings.

     To all this knowledge of the past Swedenborg was the heir, and it is interesting to follow the gradual evolution of this idea in his earlier works. The very first reference to God as a Sun occurs in a little work entitled The Mechanism of the Soul and the Body, written some time before the Principia.

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Swedenborg here says:

     "The reason why we are ignorant, and doubt concerning God, is that there are so many secrets and so many clouds in the middle of the way which cut off the Sun from the eyes, and thus because we do not see the Sun on account of the clouds, we doubt whether there be a Sun. But if the plan outlined [in the Principia?] be followed, the clouds will be entirely dispersed, and the rays of the Deity will glance into the soul, just like the sun into our eyes." (n. 29.)

     This, of course, is merely a passing reference, but it shows at least that Swedenborg, at the period when he wrote the Principia, had a general idea of God as a Sun. Much more definite, however, is this idea in the Economy of the Animal Kingdom, written a few years later. We quote from this work the following headings:

     "There is nothing more usual, even in the Sacred Scripture than a comparison of God with the Sun." (E. A. K. Vol. II:254.)

     "As the sun is the fountain of light and the distinction thereof in its universe, so is God the Sun of life and of all wisdom." (Ibid. 255.)

     "God is the life of the universe, as the sun is the life of the universe." (256.)

     "As the sun of the world flows in one only manner, and without unition, into the subjects and objects of its universe, so also does the Sun of life and of wisdom." (257.)

     "As the sun of the world flows in by mediating auras, so the Sun of life and of wisdom flows in by the mediation of His Spirit." (260.)

     "As the sun of the world flows into subjects and objects according to the modified character of each, so also does the Sun of life and of wisdom." (261.)

     "Inasmuch as the one sun is within nature. the other is above it." (266.)

     "Furthermore, by the omnipresence and universal influx of this Sun into created matters, all things flow constantly in a provident order, from an end, through ends, to an end." (267. )

     To this may be added the statement in the Hieroglyphic Key: "God is the Sun of wisdom, is wisdom itself, as the sun of the world is the sun of light." (Ex. viii.)

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     In the Worship and Love of God, (published twelve years after the Principia), Swedenborg continually refers to the Sun of the spiritual world, calling it "the Sun of life," "the fountain of love," "the Sun of intelligence and wisdom," heaven's "own Sun," "the supreme fountain of life," etc., and the analogy hinted at in the earlier works is here carried out into definite and detailed correspondences. The pre-eminence given to the Sun of the spiritual world in this work, which is but a restatement of the Doctrine of the Principia, points strongly to the conclusion that Swedenborg when writing the former work not only had a notion of such a supra-mundane Sun, but also hall this tacitly or subconsciously in mind as the origin of the Cosmos.

     Of special interest in this connection is the vision of the heavenly Sun, described in the third part of the Worship and Love of God, which was translated from the unpublished manuscript by Mr. Alfred H. Stroh and published in The New Philosophy for April, 1902.

     "First there shone forth a center of Dazzling Light, of such infinite brightness that the solar flames radiated from Aurora, retired into the shade, and the glowing torches of the constellations immediately disappeared. Thence, also, the eyes of the first-born and his bride began to quiver so that they were altogether compelled to close them with their veils, but nevertheless the splendor shone so clearly that it flashed through to the purest point of the fibers. This center so poured forth its Light through the universe that its terminations or ends vanished from the sight, and then, because of the incomprehensibility, a blackish stupor was poured forth into the spheres of all the senses. Secondly, round about this most bright and spacious center, there appeared to be produced a Border, purple from brilliancy, but flamy, glittering with a transparent beauty, tinged with a Syrian hue, a circle of gems. This was flowing about into perpetual orbits, in number like the endless Meander. The gyres of the orbits went into perennial courses and revolved their ends from firsts to lasts, and when they had revolved, insinuated them again in firsts."

     This dazzling vision is interpreted as follows:

     "In order that we might by the images or Nature behold heavenly forms, the Supreme Life of minds wished to represent itself by a dazzling Light, which poured itself forth from a spacious center, as if from a Sun, into the ends of the universe.

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Thence Heaven took its origin, and thence the world, Heaven mediating. That Light, or Life, shone forth from the Sun of the life of all things, or the Sun of the intelligence, wisdom. Justice, and Glory of all things; for their are as many determining forms of truth, whence is Intelligence, as there are rays flashing forth from that Light or Life. There are as many goodnesses, whence is Wisdom, as there are Sacred Torches within the rays. The order flowing is called Justice, whence are the laws by which the whole world is ruled." (W. L. G. 117l)

Thus far the references in the scientific and philosophical works themselves. If, then, we turn to the inspired Writings we shall find that these teach essentially the same doctrine of Creation as was first set forth in the Principia, but now in different terms,--theological instead of scientific, spiritual instead of geometrical and mechanical, and further, presenting the Doctrine no longer a posteriori or by induction, but a priori, by deduction from Him who Himself is the source of Creation.

If once convinced as to the essential harmony between the two series of works, we shall be able to look back upon the Principia with opened eyes. We shall be able to trace this harmony point by point and step by step, and establish it with absolute certainty. We shall find that the "Infinite" of the Principia is identical with the Divine Esse of the Writings; that the "first natural point" or the "nexus" is the same as the-Divine Existere, and that the Infinite together with the point are the Divine Essence described in the theological works. We shall find, further, that the "first finite of the Principia is identified with "the most simple substance" mentioned in the Divine Love and Wisdom, and with the "primitives" of which the Sun of Heaven consists, according to the True Christian Religion. And when this has been seen, it will be seen also that the "second finites" are identical with the radiant belts," by which, as a second accommodation; the Lord tempered the heat and light of the spiritual Sun; and that the "first elementary" of the Principia is nothing but the universal celestial aura proceeding from the heavenly Sun. And thus we will find that there is room in the Principia theory not only for the whole spiritual world but also for the Sun of that world; and that while Swedenborg could not of himself discover these spiritual realities, they are nevertheless present in his cosmological system.

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QUESTION OF DISTINCTIVENESS 1907

Editor New Church Life:--The interest shown by the New Church Life and its scholarly editor in securing and guarding the accuracy of New Church annals even to details of personal biography warrants the belief that you will gladly welcome for insertion in the Life a correction of the statement in the December number with its inferential remarks regarding the marriage of the Rev. Paul Sperry. The statement of the Life that Mr. Sperry was married in a Baptist church by a Baptist minister, and that this example of a New Church minister being married in the Old Church is one to be deplored, quite loses its deplorable aspect when the facts are known, namely, that while the marriage service of Mr. and Mrs. Sperry took place in the largest and most influential Baptist church in the city, the rite was performed entirely without a word of change from the New Church ritual, including the brief address on marriage and the pledges given "in the name of the Lord Jesus Christ the Bridegroom and Husband of His Church," and that the pastor of the New Church officiating with the pastor of Calvary church performed, himself, the larger part of the service; also that the bride having studied the doctrines for some years and been prepared for confirmation in the New Church by the New Church pastor, out of consideration for her parents and her former pastor and church associates, preferred to have her marriage in the church of her childhood, and to defer her public uniting with the New Church until after her marriage, which step she has since taken. This somewhat lengthy statement seems justified by what is really a very broad shadow of misrepresentation cast by the brief but ill-considered statement in the Life. Very respectfully yours, FRANK SEWALL, Pastor assisting at the marriage ceremony of the Rev. Paul Sperry and Mrs. Sperry.

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Church News 1907

Church News Various 1907

FROM OUR CORRESPONDENTS,

BRYN ATHYN, PA. The most important and interesting event of the past month was, of course, the Decennial celebration on Wednesday evening, February 6th. It was on that date, in the year 1897, that five of the ministers formerly connected with the General Church of the Advent, requested the Rev. W. F. Pendleton to receive them as priests of the New Church, and to assume episcopal authority over them. This was the organic beginning of the General Church of the New Jerusalem. The toastmaster, in reviewing the history of the past ten years, called attention to the significant fact that the General Church was the only general body of the New Church immediately organized by the priesthood. Mr. Price followed with remarks on "the Birthday of the General Church," bringing vividly to mind the state of anxiety amounting almost to despair, in the midst of which the General Church was born, and contrasted with this the subsequent years of peace, prosperity and growth. Mr. Synnestvedt responded to a toast to "the Predecessors of the General Church," and presented a very interesting sketch of the various movements and organizations which prepared the way for our own body. Though names and organizations had changed, yet the same spirit had prevailed throughout the whole movement,--the acknowledgment of the Lord's own presence in the Writings and in the life of the Church,--a spirit that was lacking elsewhere. This spirit produced an intense activity and an aggressiveness which could not but engender friction, conflict, and judgments. The immense importance of Bishop Benade's work was heartily recognized,--as was also the work of Bishop Pendleton who, while clarifying and emphasizing all the essentials of the body of doctrine which has developed among us, at the same time has steadily led the Church in the paths of peace by means of the two principles of "Council and Assembly."

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     The Bishop himself, replying to the toast to "the Standard of Doctrine in the General Church," showed how each movement that is vital, must have in it some new idea of the Lord. This was especially true of the early Church and also of the Academy. And there is a new idea of God now also, the idea of God the Creator, which gives us a vision of Him in His relation to the Universe, such as the Church has never realized before. This idea will gradually renew all our thoughts about the Lord, and must lead to most momentous consequences.

     Among the other speakers on this memorable occasion were Mr. C. E. Doering, Mr. S. H. Hicks, Mr. W. H. Alden, and Mr. Emil Stroh and Mr. Iungerich. Letters of greeting were received from nearly all the centers and pastors of the General Church and gave us a foretaste of the General Assembly. New songs, also, had been composed for the occasion, and these, no doubt, will be heard again at Assembly time. Gentle reader, do not fail to be here at that time! You will add to the sphere, and the sphere will add to you.

     On account of the overshadowing nearness to the Decennial celebration. Swedenborg's birthday was left this year to the School folks. In the morning some of the students gave us interesting accounts of Swedenborg's contemporaries, illustrated by the aid of the reflecting lantern. In the evening the little folks of the local School had a supper and party of their own, with speeches from the band of sturdy youngsters who are now Dressing on towards the College. O. S.

     PHILADELPHIA, PA. We have had several successfully conducted socials; at the last of these, January 30th, Bishop Pendleton with wife, Mr. Charles R. Pendleton, Jr., and some other visitors from Bryn Athyn, were present. The Bishop in his response to the toast, Swedenborg the Theologian, called attention to the fact that, though Swedenborg was above all a theologian, he was also a philosopher, and only in a relative sense a scientist. He thought that the expression "Swedenborg's Science," so often used, ought really to be "Swedenborg's Philosophy;" for as far as mere science was concerned, Swedenborg made extensive use of the science of his day, but it was mainly in the philosophical application of science that Swedenborg differed from all other scientists, or, rather philosophers, of all ages, and it is rather as a New Philosophy that his scientific works will be studied in the future.

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The Bishop's remarks were very much appreciated, as was also the speech by Mr. Charles Pendleton in response to the previous toast "Swedenborg the Scientist," in which a very intelligent outline of Swedenborg's cosmological system was given. In response to the toast, "The Academy," Mr. Sam. Simons spoke appreciatively and enthusiastically after the song, "Our Own Academy," had been sung, and Mr. Raymond Cranch grew warm and eloquent as he was called upon to respond to the sentiment "Conjugial Love." There seemed to be something more than mere memory knowledge in his glowing words, but--there is a reason. The pastor in his introductory remarks said that this social was held in commemoration of Swedenborg's Birthday, and called attention to the fact that it was Swedenborg's eminent love of Truth which fitted him to become the Servant of the Lord, through whom the Lord could effect His Second Advent in the Writings of the New Church. One notable feature of this social was the performance of a real Swedish folk dance. The four dancers were dressed in appropriate Swedish costumes, and did their parts so well that they were obliged to do it all over again to satisfy the applauding audience.

     We hope Frau Muller will be prevailed upon to give this dance at the coming Assembly in connection with the Philadelphia Day, for which preparations are going on among our people.

     About fifty friends partook of the dainty supper and other refreshments provided at this very enjoyable occasion.

     Rev. H. Synnestvedt preached on December 16th, while the pastor filled the pulpit in Bryn Athyn. On Christmas Day the children's festival was held at 10 o'clock in the morning, at which the Sunday School children presented a valuable offering to the church, and afterwards received appropriate gifts provided by some of the teachers and by the Ladies' Aid Society, which also furnished beautiful flowers for the altar. At 11 o'clock the Holy Supper was administered, and at the close of the services the usual Christmas offering to the pastor was presented.

     At the annual meeting of the Advent church, held after the regular services on January 6th, the reports of the secretary and the treasurer were most encouraging.

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A vote of thanks and appreciation of the faithful work of the treasurer, Mr. K. Knudsen, was unanimously adopted. Though the pastor's salary has been increased, still there was not only no deficit, but a balance (and a big balance at that) to report; this balance, it might be added, the Finance Board is trying to diminish, having again increased the salary of the pastor,--a long-felt desideratum on the part of the Society.

     That two of our young folks have married and settled down in Philadelphia was noticed in "Bryn Athyn news" of last month, as the wedding of Mr. W. Homiller and Miss Stella Zeppenfeld took place there on January 23d, our small hall of worship being insufficient to accommodate so many guests from near and far.

     But that one of our oldest members on the 3d of February quietly entered into wedded life is still news to some of the happy bridegroom's many friends. The ceremony was performed in the home of Mr. and Mrs. Knudsen. Mr. and Mrs. Pflueger will continue to reside in Philadelphia, where Mr. Pflueger for more than a quarter of a century has been a successful business man and staunch supporter of the Church. We all wish him continued prosperity and a happy wedded life with his amiable wife.

     On January 27th Mr. Charles R. Pendleton delivered a much appreciated sermon on the subject of Creation, in which he showed how the study of Swedenborg's philosophical works will help to understand spiritual subjects. An interest in Swedenborg's Philosophy has certainly been created, and we have good reasons to believe that it will grow and bear good fruit.

     For some time past the Advent church has felt a want of better seating accommodation in the hall of worship, a want accentuated by the actual "down-fall" of some worshipers, caused by the unsafe folding chairs previously in use. At this crisis the new Finance Board started a subscription for the purchase of new chairs; the money came pouring in, and now we have our hall filled with comfortable, modern chairs.     R.

     CHICAGO, ILL. The Christmas services of Sharon church were held Sunday, December 23d. The decorations of holly and evergreens, the table holding fruits and gifts for the children, the scene representing the Nativity, and the appropriate music made it very enjoyable.

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     The Ladies' Society, which met at the home of Mrs. Riefsdahl, January 12th, decided to meet monthly instead of semi-occasionally, as heretofore, and also to have, in addition to the regular business and social talk, a half-hour-paper by the pastor on the subject of Education, or some kindred topic.

     As Alice in Wonderland had "unbirthday presents," so the Sharon church has unbirthday celebrations. We held Swedenborg's banquet on the 30th,--not, however, because we overslept, but so as to annex some of the scintillating wit of the Glenview speakers who celebrated in their town the night before. Our pastor made a few earnest remarks on the man and the day, speaking especially of Swedenborg's habit of writing things down, to which habit in the Lord's Providence we owe the interesting and valuable data concerning his spiritual experiences contained in the Journal of Travels, the Dream Book, the Adversaria, and the Spiritual Diary.

     Mr. Charles F. Browne read and commented upon some interesting portions of the Journal of Travels. Mr. Alex. Lindsay made a finished and forceful speech concerning the influences of Heredity, Nationality and Environment upon Swedenborg's preparation.

     Under the head of "Other Great Men of the time of the Second Coming," Dr. Farrington recounted the life and work of the founder of Homeopathy, Dr. Hahnemann, which was followed by a song in praise of that great "pill maker, potentizer, and prover," written by the poet of the Sharon church, in which he gave a feeling picture of the destitute state of our New Church doctors and their patients had the great man never lived. The chorus of this song, to the words, "O Johann Friedrich Samuel Hahnemann was a great old man," repeated many times, does not seem to be material out of which the twin muses; Poetry and Music, could make a euphonious production, but to a true artist nothing is impossible.

     Mr. Junge followed with an imaginative picture of a "Wedding in Sharon church in 1930." The Rev. George Starkey spoke eloquently on "The Value or Swedenborg's Science to the Doctor," showing how much will be accomplished for the physical well-being of the world as the New Church progresses in its knowledge of the secrets unfolded in its science.

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     A toast followed to the Academy of the New Church, an institution committed to the teaching of a true science in the light of Revelation. This toast was honored with the usual fervor and enthusiasm.

     Dr. Marelius then read a poem by Mrs. W. S. Adams, of Arkansas, entitled "Lines on Origin and Destiny," embodying the principles of Swedenborg's Philosophy. The Glenview poet also favored us with two more poems, and as a finale, a song of praise "To the Ladies" was sung by the gentlemen, who were so full of emotion that they completely broke down, but after a grateful apology by one of their chivalrous number, they started in again, determined to win, and ended amid great applause and laughter from the fair and appreciative ones.     E. V.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The Rev. Oliver Dyer died at Boston, Mass., on January 13th at the age of 82 years. Before his ordination into the New Church ministry, some thirty years ago. Mr. Dyer was a stenographer, being acknowledged as one of the most rapid writers in the world, a journalist, and a lawyer. He was intimately acquainted with Webster, Clay, Calhoun, Grant, Greeley and other men of national repute, and was the author of a biography of Andrew Jackson. In the New Church he was more noted for wit and ready repartee on the floor of the Convention,
than for doctrinal soundness or special services.

     The Rev. G. S. Wheeler has resigned the pastorate of the Providence, R. I., Society to take part in the Cary New Church Mission at WALTHAM, Mass.

     The Rev. Alfred P. Kurtz, the rector of St. Luke's church in BALTIMORE, who was referred to in our last issue as using the Book of Common Prayer, has recently begun to use the General Convention Order of Services and to recite the Faith of the Church in his services.

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At one recent service the sermon was preached by the Rev. L. H. Tafel, and on another occasion by the Rev. L. G. Allbutt.

GREAT BRITAIN. The audience at the last annual meeting of the LONDON Sunday School Union must have experienced unusual sensations as they listened to the paper of the evening, which was written by Mr. Claude Toby; certainly they heard some unusual, though highly valuable, truths,--unusual, that is to say, in the sphere of the English Conference. Mr. Toby took as his subject "The Church and the Children," basing his remarks on the almost axiomatic truth that "the New Church in the future will depend largely, and perhaps entirely, upon the attention which we pay and the thoroughness with which we teach the doctrine to the young." He admitted the usefulness of Sunday Schools and missionary work, but their usefulness was limited; and despite their active prosecution the Church was face to face with the fact that her children, instead of becoming members, drifted away. The only escape from this state of things, was, in his opinion, the establishment of New Church Schools where "the entire religious and secular teaching shall be in the hands of New Church teachers. Science as well as Doctrine should be kept in the sphere of the New Church, and the child should grow up in a New Church atmosphere during the whole period of early life." The essayist concluded with the practical suggestion that a start could be made by using the "New Church College" as a center. We learn that there was "an interesting discussion" of Mr. Toby's paper,--but there it seems to have stopped.

A somewhat novel, but perfectly logical, extension of the fraternization movement in the New Church in England, is in evidence in BIRMINGHAM. On some occasions the Baptist church in that city closes its doors, while all the members attend the New Church; and the New Church returns the compliment by closing their Church and attending the Baptist services, the ministers also exchanging pulpits! Can one wonder that many of the young people see so little difference between the New Church and the Old that they find it easy to leave the former? In the present case, indeed, it is doubtful whether there is any essential difference.

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AUSTRALIA. Last November, while passing through SYDNEY, N. S. W., en route to America, the Rev. Percy Billings was invited by the leader of the Thomas Street Society to preach to his congregation. Writing in The New Age, under the caption "Respect the office (H. D. 317), "Mr. Spencer apologetically explains this invitation as being simply a mark of respect for the sacred office" herd by Mr. Billings, and so in no way implying approval of that gentleman's action towards the Australian Conference or his administration of the Adelaide Society,-matters which have caused Mr. Spencer much pain. "Respect for the office" has not been a conspicuous feature of that element of the New Church which Mr. Spencer represents, and it is somewhat startling to find it thus suddenly make its appearance,--and this towards a minister with whose doctrinal views Mr. Spencer is so utterly opposed. Was it the same "respect for the office" which induced him to invite a Christian Scientist to lecture?

In the subsequent issue of The New Age, Mr. William Strawbridge, the lately appointed leader of the ADELAIDE Society, curtly retorts. "With reference to Mr. Billings' administration of the Adelaide Society, we are the best judges of that, and so highly appreciate his services that we would most willingly have retained him had he wished to remain."
IMAGINATION 1907

IMAGINATION Rev. W. F. PENDLETON 1907

Announcements.

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NEW CHURCH LIFE
VOL. XXVII.          April, 1907          No. 7.
     We propose to treat the subject of Imagination in the order in which it seems naturally to divine itself; first, we shall consider the usual definitions of the term, together with the common understanding of it; next will follow the teaching of the Heavenly Doctrine concerning it; and finally we shall present some considerations both rational and practical.

     Imagination is defined as "the image-making power of the mind; the power to create or reproduce ideally an object of sense previously perceived; the power to call up mental images." Imagination is also called "the representative power; the power to reconstruct or recombine the materials furnished by direct apprehension;" that is, the power or ability of the mind to compose into new forms the materials it has seized upon by means of the sense. The Imagination is also termed the "creative power," which we may consider as the ability to produce something that is original and new, and which did not exist in that form before, though the substances of materials which compose the form are not new. The faculty of imagination is further defined as "the power of the mind to decompose its conceptions, and to recombine the elements of them at its pleasure;" and as "the power to recombine the materials furnished by experience or memory; the power of conceiving and expressing the ideal." The sources or materials for the use of imaginative faculty, are, the objects in nature and human life in the world, entering through the sense of the body, furnished by experience, stored in the memory, and reserved for active use when the occasion arises.

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A writer on this subject calls attention to the close relation between sensation, memory, and imagination; and in illustration of the subject says, that "if we endeavor to imagine a volcano, according as we succeed, we have before the mind everything that a spectator would observe on the spot." (Chamber's Encyclopedia.) If this may be considered as a correct example of the image-making power of the mind, we may, therefore, define imagination to be the ability or faculty of making present that which is absent to the senses. That this idea or view is vital to the subject we shall see later. The writer further says, that "it is essential to imagination in its strictest sense, that there should be some original construction, or that what is imagine should not be a mere picture of what we have seen," to which faculty he applies the words, creativeness, origination, invention, which are something more than reproducing from the memory the things which have been seen, heard, or experienced. That this is true, there can be no question or doubt, and we shall consider it later. The writer adds, that "every artist is said to have imagination, according as he can rise to new combinations or effects, different from what he has found in his actual observation of nature;" and that "a literal matter of fact historian would be said to be wanting in this faculty." We might add, that the charm of such historians as Gibbon, Motley, and Maculey, is found here; as well as that of the masters in other lines of literature and art. The writer also says, that "the mere copying of nature may be very meritorious in an artist, and very agreeable as an effect, but we should not designate it by the term imagination." We should say, therefore, that a true artist in any department of human work, is not a mere photographer or copyist of the effects which he cognizes by the senses, but a producer of new effects, on the basis of observation and experience, but receiving inspiration from another source, concerning which we shall speak. The writer then strikes a keynote, that we hope to enlarge upon, when he says, that "imagination has for its ruling source emotion of the mind, to gratify which all its constructions are guided;" that "when we are under the mastery of some strong emotion, the current of our thoughts is affected and colored by that emotion."

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The writer then speaks of the ideal as a synonym of imagination, and that it comes in "to gratify some strong emotion, when reality is insufficient for that end. Desiring something to admire and love beyond what the world can supply, we strike out a combination free from the defects of common humanity, and adorned with more than human excellence." In the New Church we should say affection rather than emotion; but the words we have just quoted involve a recognition of the real source of inspiration in the works of imagination, of which we are about to speak.

     Let us now proceed to the teaching of the Doctrine of the Church on this subject.

     We learn that imagination is one of the offices of the natural mind, as distinguished from the rational. All things in man are as one house, or one family, or nation. The rational mind is as the father of the family, or ruler of the nation. The offices or functions which administer and serve, are performed by the various faculties of the natural mind, such as sensation, memory, natural thought or science, and natural affections, which latter man has in common with animals. But to the rational mind pertain the cognitive, the cogitative, the perceptive, and spiritual affections, by which man is distinguished from animals. The natural mind has also the sensual faculty. This is exterior and interior. The exterior sensual is the sensitive of the body; the interior sensual is the sensitive of the spirit, or the imaginative, which grows, develops, and is formed as a plane of mental activity, in childhood and early youth. All the mental activity in after life stands upon this,-upon the interior sensual or imaginative, as a plane or basis. (A. C. 3020.)

     We learn also that the external sensual, or sensitive of the body, is laid aside when the body dies; but the internal sensual, or sensitive of the spirit, which is also the imaginative, remains after the death of the body. (A. C. 6008.)

     It will thus be seen, that man carries this faculty with him into the spiritual world, namely, the interior sensual or imaginative faculty, the ability to construct new forms according to his ruling affection, and continues to exercise it there, but more interiorly and perfectly; and, what is most wonderful, the imagination which has been subjective in this world,-and can be made objective only through great labor by writing, painting, or other means,-in the other world becomes objective on the instant, spontaneously, or without effort, and makes his spiritual world around him.

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In fact, man now in the spiritual world, cannot possibly prevent the formation of the world around him, as an accurate, ultimate, and objective picture of the world within. It is indeed wonderful, that by this imaginative faculty, which we voluntarily form here, according to our dominant affection, we are actually constructing our own subjective spiritual world, while in the life of the body, which also is to become our objective world, or the world around us, as well as within us, in the other life. (See S. D. 22, 192, 679, 1752, 1753, 2037, 2350, 2449, 2903, 4722, 5589. A. C. 10236, 6008, 1622, 2296, 4528, 4529, 4326. H. D. 48. Adv. 643.)

     Been subjective in this world,--and can be made objective only through great labor by writing, painting, or other means,--in the other world becomes objective on the instant, spontaneously, or without effort, and makes his spiritual world around him. In fact, man now in the spiritual world, cannot possibly prevent the formation of the world around him, as an accurate, ultimate, and objective picture of the world within. It is indeed wonderful, that by this imaginative faculty, which we voluntarily form here, according to our dominant affection, we are actually constructing our own subjective spiritual world, while in the life of the body, which also is to become our objective world, or the world around us, as well as within us, in the other life. (See S. D. 22. 192. 679, 1752, 1753, 2037, 2350, 2449, 2903, 4722, 5589. A. C. 10236, 6008, 1622, 2296, 4528, 4529, 4326. H. D. 48. Adv. 643.)

     We are taught, that from this origin are the beautiful paradises that are seen in heaven,--so many Gardens of Eden; these are especially in the lowest or first heaven, which is on the plane of the internal sensual, or genuine imaginative; for in this heaven, both subjectively and objectively, the affections and thoughts of the angels of the interior heavens are expressed in most beautiful imaginative representations. (A. C. 1622, 2296, 4528, 4529.)

     It may be remarked here that from this heaven came the representatives of the Ancient Church, and from this heaven by the representatives of the Ancient Church, is the origin of all art. Children, the simple, and the primitive man, are associated with the angels of this heaven; hence their delight in stories of the imagination. This heaven is, therefore, called the imaginative heaven.

     The Doctrine further teaches us, that when a child is born, he has an inmost or soul, and an ultimate or body; but as yet he has no mind, or no will and understanding. He has at birth inclination and faculty, but these are merely potential or undeveloped. After birth the inclination becomes will, and the faculty becomes understanding. The mind, or will and understanding, or inclination and faculty, are developed and formed after birth, by the influx of the soul into the body and reaction there. The soul acts, the body reacts, and the result is the formation of the intermediate planes of the mind. The first plane formed in the ascending degrees, is the sensitive, or sensual of the body; for even the bodily senses are obscure at birth.

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The second plane in the ascent, or in the formation of the mind by ascending degrees, is the imaginative. The third plane is the cogitative, when thought begins to be active, and the understanding to be formed. The sensitive is formed in infancy, the imaginative in childhood, and the cogitative in youth. The period of infancy is from birth to the fifth, sixth, or seventh year. The period of childhood extends to the fourteenth year or thereabouts. The period of youth extends from the fourteenth year to adult age. The cogitative, becoming active in this last period, makes out of the child a man.

     Animals, since they have no inmost or soul, cannot have these intermediate planes formed, and hence have no mind. The sensitive only is formed in them, by general influx from the spiritual world,--together with what is called instinct, which in animals is in the peace of the perceptive. The imaginative and the cogitative are wanting.

     Man has the corporeal and the sensitive in common with animals, and as to these he is an animal. But since he has an inmost or soul, there is formed in him, in the manner spoken of, the imaginative, and the mens or intellectual mind; and so he has that which animals have not, the ability to recombine and reproduce the forms which have entered. If man remains on the plane of the sensitive, and the mens is not developed, he is but little more than an animal. He is then made up of external affections which are mere inclinations and appetites, and of thoughts which favor them. When man follows inclination, without judgment and reason, he acts as an animal and not as a man.

     The external mind, or the lowest plane of the mind, is called in the Writings the animus. From the animus man is an animal, but from the ens he is a man; by imagination he begins to rise out of the animus into the mens or intellectual mind. The corporeal and sensitive inclinations or appetites pertain to the animus. As was said of the imagination, the animus, with all its natural inclinations and desires, is formed in infancy, childhood, and youth. The mens is formed in adult age; though in youth there is preparation for the opening of the mens, and the beginnings of it. The love of pleasure is of the animus, in which man must not be confirmed, that is, remain and live in it.

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He must not remain an animal, for his destiny is to become a man, that is, an angel, by the opening of the mens. There is a danger here to the youth of both sexes, which should be well noted, the danger of being confirmed in the love of pleasure. The affections usually seen expressed in the face, are expressions of the animus; such as fear, reverence, shame, sadness, and various kinds of natural delight; though some of them may have their orient in the mens. Hence we may know the animus, and the changes of its state, from the face; the state of the mens itself, can hardly be known in this way. The mens properly considered is formed by the affection of spiritual truth; but those who aye natural, and not spiritual, may have something like a mens, but with its internal quality lacking. From this semblance of a mens, the evil are able to think and reason, and to appear superior to animals, though their state is really similar. The thought of the animus is natural thought, or science, and is but little more than imagination. We are, therefore, instructed, that the natural man has not any understanding, but only thought from memory, which is a species of imagination from the objects of sight and hearing. (A. E. 355.) Natural men, all the evil, remain in this first state, or in the threshold of the mind, and their imagination becomes phantas; they will see phantasies only, in the under world in and around them, not genuine imaginative representations. They had the beginnings of genuine imagination in childhood, for they then saw God as a Man--the source and origin of all true imagination--but these beginning are afterwards perverted or rejected.

The letter of the Word is on the plane of the imagination or animus, and is the essential Divine instrumentality in forming the imagination; hence the delight of children in the stories of the Word; and all other stories of the imagination are but subsidiary aids and helps to the stories of the Word. The spirit of the Word. or spiritual sense, is on the plane of the thought or mens, and is the Divine instrumentality in forming the rational thought. All philosophical thought or truth in the world, is given to prepare the mens for the understanding of the spiritual truth of the Word. If this be rejected, perverted, or profaned, there is no thought, no mens, no understanding, except in a flimsy appearance--naught but a more interior phantasy.

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All false doctrines of faith are interior phantasies; such as, that God is invisible, and incomprehensible, that God is three persons, or that man is saved by faith alone, or by faith without good works. And the phantasies seen by the evil in the other world, in and around them, are but the disorderly product or a disordered imagination, are but pictorial representations of interior falses, arising out of hell, where the devils are concocting their diabolical schemes of cunning mid destruction.

Man in order to be saved must rise above the plane of his natural inclinations, which he has in common with animals, and this is effected by the spiritual truth of Revelation. The imagination of his animus becomes true genuine, and permanent, when he ceases to live in it and by it, and to love it alone; when he rises above it, and thus brings it under the control of the government of the mens formed by the spiritual truth. To remain in the imagination of the animus, to live in it and by it, is to love it supremely; phantasy then takes the place of imagination, and the true image of man, which is the image of God, is rejected, and the human becomes a fantastic deformity, a monstrous image of the devil.

On this general subject, we read in the Writings, as follows "The interiors of man are distinct, according to degrees by derivations; lights also are according to those degrees. The internal sensual, which is nearest to the sensual of the body, has a most gross lumen, which it has been given me to discern by much experience; and it was observed, that as often as I sunk down into this lumen, so often falses and evils of several kinds presented themselves, yea, also scandals, against celestial and divine things, and moreover what was filthy and defiled; the reason is, because this lumen prevails in the hells, and through it, principally, the hells flow in to man. When man is in this lumen, his thought is nearly in the same lumen as his external sight, and is at such times almost in the body. Men, who are in this lumen, are to be called sensual, for they do not think beyond the sensual things of the body: the things beyond these, they neither perceive nor believe, for they only believe what they see and touch. In this lumen are they who have not at all cultivated interior things, living in the contempt and neglect of all things which are rational and spiritual; such, especially are the covetous and adulterers, and also they who have lived in mere pleasures and in dishonorable ease.

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Hence these latter think what is filthy, and often what is scandalous concerning the holy things of the church." (A. C. 6310.)

"When man is elevated toward interior things, he comes out of the gross sensual lumen into a milder lumen; and at the same time he is withdrawn from the influx of scandals and defilements, and is brought nearer to those things which are of justice and equity, because nearer to the angels who are attendant upon him, thus nearer to the light of heaven. This elevation from sensual things was known to the ancients, and even to the Gentiles; wherefore their Sophi said, that when the mind is withdrawn from sensual things, it comes into an interior light, and at the same time into a tranquil state, and into a sort of heavenly blessedness; hence also they drew a conclusion in favor of the immortality of the soul. Man is capable of being yet more interiorly elevated; and the more interiorly he is elevated, into so much the clearer light does he come, and at length into the light of heaven, which is nothing else but wisdom and intelligence from the Lord. The three heavens are no otherwise distinct than according to elevations toward interior things, thus also according to degrees of light; as the third heaven is in inmost principles, it is in the greatest light, and thus in a wisdom which much exceeds the wisdom of the inferior heavens." (A. C. 6313.)

"There are also men, who are more than sensual, viz., who are corporeal; they are such as have altogether confirmed themselves against the Divine Being, and have ascribed all things to nature, and thereby have lived without any regard to what is just and equitable, except only in the external form. Inasmuch as these are inwardly like brute animals, although outwardly they appear as men, they are more sensual, and in the other life appear to themselves and others as corporeal. These were seen by me in front near the right foot, rising out of the deep, very hairy, and as it were hard and gross; when they rose up, there appeared the resemblance of a sword hanging over their heads. I spake with them, and they said that it appeared to themselves as if they were in the body." (A. C. 6318.)

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     We have now presented in a general manner the first and second divisions of our subject, namely, the common understanding of what is meant by imagination, and the teaching of the Heavenly Doctrine concerning it. Let us now proceed to the consideration of some rational and practical conclusions or applications of the subject.

     We have already alluded to the fact, that imagination makes present that which is absent to the, senses, and that the ability to do this is the beginning of the human, the beginning of the differentiation of human life from animal life, the beginning of the ascent of the human mind, the first step in the upward progress by which man is to be conjoined with his Creator and live forever.

     In the infant, or quasi-animal state, nearly all things are as yet absent, which by their presence are to be the means of fulfilling the destiny of man, lifting him up from the earth and introducing him into heaven. The imagination is the first great factor in this upward trend in bringing the first presence of the things that are to be the active cause of the great ascent.

     The next step in the upward growth is the evolution of thought, and thought itself is but a more interior imagination. Concrete objects are the subjects of the imagination, the materials out of which it is formed; but the subjects of thought are truths; for truth is itself an image or form, but an image or form adapted to the rational faculty, as external objects are adapted to imagination. In the Spiritual World, as in the rational mind, truths are the images and forms which are there, and the outward objects are but their more ultimate forms. If we know the rational mind, we shall know the spiritual world; for they are related as the microcosm and the macrocosm.

     Imagination brings present that which is absent to the senses; and thought, a more interior imagination, brings present that which is contained within objects, the quality of objects. Imagination brings the presence of sensual objects, thought brings present natural and spiritual truths. In the spiritual world, imagination and thought act as one; and so when another is thought of as to his quality, his image and form is at once seen. Not only do imagination and thought act as one, but these two together act as one with the outward, sensual or visible object. And so when another is thought of as to the quality of his mind and life, he is not only present to the imagination, but actually present to the senses.

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For the things which are successive here are simultaneous there.

     We have also noted the common recognition of the fact, that imagination has as its ruling principle, some emotion or affection of the mind. Affection is the soul of imagination, as it is the soul of thought; and all the images and forms constructed and produced have as their end the giving expression to the predominant affection of the moment. This is especially seen in art, poetry, or music. An artist without affection is devoid of zeal, enthusiasm,--is cold, intellectual, and his work is dry and lifeless. He is producing from the memory rather than from a genuine imagination; and his work is devoid of genius, inspiration, and originality; in other words, it is devoid of imagination.

     All originality, all creativeness, all Inspiration, is from the spiritual world by affection. It was said that imagination and thought bring presence; but in reality it is affection that does this. Imagination and thou ht without affection may bring the presence of the things of the natural world, bar hardly those of the spiritual world. It is thus that all real leaders among men, under the rule of some predominant affection, are inspired from the spiritual world, and are thus able to produce that which is new to men, are able to form new constructions, produce new forms, in order to give expression to the dominant affection. A man must, therefore, have affection, which must rule his soul and mind with undiminished sway, and inspire all his efforts, in order to create or originate, in order to make the spiritual world present, where all things are new to men who live in the sphere of nature.

     It is in the spiritual world where the ideal is, and from which it comes; and the ideal, being of the spiritual world, is more real than the real. He who is devoid of affection, has not the inspiration of genius, does not draw near to the spiritual world, the source and fountain of all inspiration: he does not know or comprehend the ideal. It is from this cause that we have what is called realism, which is naught but materialism, animalism.

     It will thus be seen, that the presence of the spiritual world by a dominant affection, is the vital element in all imagination, in all thought, and presents to our view the grand and mighty instrumentality by which all things are to be renewed in the natural world, and is the fulfillment of the Divinely prophetic voice, which said, "Behold, I make all things new."

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     This bringing down from the spiritual world of new things for the sake of use in the natural, is the one universal humanizing element, the grand producer of what we call civilization, and the one subjective and all patent element in it, Without the ideal from the spiritual world, without imagination inspired from the same source, there is no civilization, no morality, no religion, no distinction between man and beast.

     There are thus two universal factors in the product which we call imagination; namely, the observation and experience of effects in the natural world, and inspiration from the spiritual world. These two must be together as one, or there is no genuine imagination, no genuine thought, nor any genuine product of either.

     Imagination is, therefore, not only the ability to reproduce the forms and images, such as we have seen and heard: but it is especially the ability to produce new forms and images out of materials that have entered by sense into the memory, moved by some affection which rules at the time, by which the spiritual world is present inspiring creative effort, and producing original results; and the triumph of the imagination is when the artist or producer, is not only affected and inspired himself, from the source and fountain of affection and inspiration, but is able to affect the beholder and hearer, and inspire him with his own enthusiasm, and open in him the same fountain of the Muses, flowing from the same Parnassian mount.

     From the considerations which we have presented it will be seen that imagination is the first great instrumentality in the hands of Divine Providence for the advancement of man out of the state when he is like an animal--whether in his primitive state, or as an infant--to the state of a man, The second great instrumentality is rational thought, evolved out of imagination inspired by affection from the spiritual world.

     With the primitive man, as with the child, the chief means used under Providence, in forming the imagination, are stories. Both the primitive man and the child hunger for these stories, and they need them as the body needs food.

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By them, as we have shown, objects are made present which are absent to the senses, and a plane is thereby formed with them for reason, for science, for intelligence, and wisdom, by a successive process of development. With the child of the civilized man it is the work of years, but with a primitive race, the same result is accomplished only through the course of ages.

When the imagination begins to become active with the child, it is a sign that he is about to rise out of the animal state, into which he was born, preparatory to becoming a man. The imagination is not constructive at first, neither with the child nor with the primitive man, or but little so; it merely receives and repeats. Finally it begins to produce or create. The creative work is but a part in the Divine process of creation, by which a man is formed in the natural world, and finally a man in the spiritual world, or an angel. And in our work of education, both at home and in the school, we are but instruments and servants in the bands of the Lord, in doing a very small part of the work of bringing about the grand result of civilization first, of a church afterward, and finally of a heaven of angels. And the signs of the times point strongly now to the development of the primitive or Gentile races, indicating that they are to rise more rapidly than before, by the aid of the civilized man, out of a state of mere imagination to one of abstract thought, preparatory to a reception of the Word of God in the letter and in the spirit, preparatory to a reception of the Lord in His Second Corning, and a formation of the New Church with them.

Let us now consider briefly, in conclusion, the most important element, and the most essential use to be accomplished by means of the imaginative faculty, and afterwards by the rational faculty itself. This most important use lies in the formation of the moral and spiritual qualities of the mind and spirit. Moral discrimination begins early, begins with the stories that are told to the child and the primitive man. By them be begins early to differentiate between right and wrong. The hero or prince of the fairy tale it noble, strong, upright, and the villain or demon is wicked, depraved, corrupt, The child strongly approves of the one and condemns the other, and the first affection of truth and justice begins to be formed; a beginning is established, that is to be the basis of an unending moral development in this world and the other.

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     The supreme importance of this will be appreciated when we realize the fact, which we have endeavored to set forth, that man carries with him undiminished into the spiritual world, his imaginative and thinking habit; and will continue to exercise it there according to the bent and inclination that it has received here; and it cannot after death be turned in any new direction. As the tree falls so it shall lie is the mandate, is the eternal law, and the moral bias confirmed in this world will ever he the basis of life in the spiritual world, either in heaven or in hell, according to the character and quality of the formation while here, whether good or evil.

     It will thus be seen, how important and essential is this faculty called imagination; how important it is that it be rightly formed and subordinated; how important to construct, confirm, and establish images that are forms of good and use, and to reject and cast out images that are evil and hurtful to true order. For the images and forms that we love to see and project before the mind's eye here, we shall continue to love and project before the mind in the spiritual world; and by the imperative law of that world, what is so projected before the mind, from the affection or delight ruling within, will be at the same time projected in actual images and forms in the other surrounding spiritual sphere, making an objective world in which we shall live forever.

     If we learn to present before the mind here images that are clean and pure and beautiful, we shall continue to do the same there and shall therefore live among the angels who are constantly in the midst of such forms expressive of the life and love that is in them. But if we love to cultivate here the forms that are impure, unclean, and filthy, forms that are unbeautiful, hideous, and horrible, we shall continue to do the same thing in the spiritual world and shall live among those who love such forms, who have them constantly around them, who will have no other because they love no other, and will love no other to eternity, inhabiting the region which is called hell.

     The unclean forms which the natural man, unrepentant and unregenerate, loves to see, are mentioned in the Ten Commandments,--forms of murder, hatred, revenge, their, fraud, adultery.

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All varieties of evil forms which the natural man loves to, image before his mind, immoral or sensual, are included under these which exhibit how important it is to exclude from the whole field Of mental vision or imagination, from the whole field of art, literature, painting, sculpture, music, all things which offend against the moral law, or wound the moral sense.

     Art, and all the externals of civilization, are but the effort to produce by labored process in this world those things which are produced in the other world as an instantaneous effect and without conscious effort; and, as we have seen, the moral habit in such labored formations here, will become the instantaneous and spontaneous moral habit there, and no power in heaven, or beneath heaven can prevent it.

     The moral element in imagination, therefore, is by far the more important, and the more imagination or ability to produce the concrete objects of nature is but subservient. And the moral imagination in its turn but serves the spiritual, which is the thought of truth, or the seeing of truth in spiritual forms. All these considerations on the subject of imagination which eye have been endeavoring to present, lead to one central figure or image, without which imagination is dead and remains dead here and hereafter, without which even the moral element in imagination is but a pretense and a sham; I refer to the image of God as a Man.

     It is a merciful Providence that this image is seen in early childhood. The child, as soon as he hears of God, or his heavenly Father, sees Him before his infantile imagination as a Man. It is the same with the primitive races. Every Gentile sees his God as a Man, and it is the one saving principle in every Gentile religion. It is only the educated, the civilized, the so-called Christian man, that abolishes this inmost living principle of all imagination.

     We have not time to enlarge upon this supreme element, this fundamental principle of the imagination. It is perhaps enough to indicate it here, to indicate the great importance of its cultivation and preservation.

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God came into the world and presented Himself before human eyes, that He might be seen and known as a Man and that this Divine Image might not be lost to the human race; He came to illustrate and firmly establish that which He taught the men of the Golden Age, that He is a Divine Man, and that created men are in His image. This must not be perverted or destroyed, or all will be over with the human race.
FENELON, ON THE SPIRITUAL SUN 1907

FENELON, ON THE SPIRITUAL SUN 1907

"There is a spiritual sun that enlightens the soul more fully than the material sun does the body. This sun of truth leaves no shadow, and it shines on both hemispheres. It is as brilliant in the night as in the day-time; it is net without that it sheds its rays, it dwells within each one of us. One man cannot hide its rays from another; whatever corner of the earth we may go to, there it is. . . . This glorious sun never sets; no clouds intercept its rays but those formed by our own passions. It is one bright day. It sheds its light upon the savage in the darkest caverns. There are no eyes so weak that they cannot bear its light; and there is no man so blind and miserable, that does not walk by the feeble light from this source that he still retains in his conscience." (Fenelon, 1751-1715.)

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WORD OF OUR GOD SHALL STAND FOR EVER 1907

WORD OF OUR GOD SHALL STAND FOR EVER Rev. N. D. PENDLETON 1907

     And the voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the glory thereof is as the flower of the field. The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: Surely the people is grass. The grass withereth, the flower fadeth: but the Word of our God shall stand for ever. (Isaiah xl. 6-8.)

     Our text is a lament because of the vicissitudes of the chosen people. It has specific reference to the Babylonian captivity when the Jews should be torn from the land of their nativity and scattered abroad in foreign countries; when the kingdom of Judah should be no more. Under such conditions the people are likened to withered grass and faded flowers from which the glory of life is departed, Sad as this condition is felt to be by the prophet, still there is the recognition that such an evil pass was the result of the sins of the people, that the downfall came through the leading of Providence. The grass is withered and the flower faded because the "spirit of the Lord bloweth upon them." In other words, confession is made that these things are the Lord's doing. He has smitten the land and cast the people abroad as sheep without a shepherd. The king of Babylon is the Lord's arm in this work. And then follows the final refrain of this beautiful but pathetic song, which is, that though the "grass be withered, and the flower faded," yet "shall the word of our God stand for ever." The kingdom of the Jews may be at an end and the people dispersed, yet the Word of the living God, given through this people, is to remain an abiding inheritance for every people and all nations.

     Now abstractly considered our text presents us with a comparison of the permanent and the impermanent, the everlasting and the temporal, the infinite and the finite, the living Word and the fading flowers, the eternal church and the Jewish nation.

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In the spiritual sense the Babylonian captivity pictures the last days of the Church, when the final judgment is come upon it; when preparation is being made, by means of such a judgment, for the coming of the Lord to establish a new Church. In this connection the coming of the Lord is represented by the advent of Cyrus, King of Persia, who is to advance against Babylon, and liberate the captive Judeans, sending them back to rebuild Jerusalem, under the leadership of Zerubabel, the last prince of the house of David. By this event is represented the establishment of a new Church, after the old had been destroyed. Since, therefore, the words of our text have reference to this captivity, it is clear that in their spiritual sense they are descriptive of the last days of the Church, or of the state just prior to the Lord's coming. This is also evident from the fact that they follow immediately after that famous prophetic announcement of the Lord's coming, beginning with the words, "The voice of one crying in the wilderness, prepare ye the way of the Lord." And this is the same "voice" which, continuing the "cry," said: "All flesh is grass, and all the glory thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it. . . . The grass withereth, the flower fadeth, but the word of our God shall stand for ever."

And this is a true picture of the last days of the Church--of the last days of the Jewish Church. When the Lord came into the world He found the grass withered. The flowers were all faded and gone, for it was the time of winter when nothing lives. There was naught but spiritual death among the people. His presence alone could bring to life those isolated remnants which yet preserved the capability of being made alive. Spiritual death is, therefore, what is meant by the withered grass and the faded flower. In fact, there is in the grasses and flowers of the fields a certain spiritual principle, which, when removed, causes them to die. And so it is with all nature; were the spiritual principle which enters by common influx from the other world, to be entirely removed, the earths of the universe would crumble away and vanish. This spiritual principle which pervades all nature is, however, not meant when it is said that the Lord found nothing spiritual when He came on earth. This latter may be called the human spiritual, which has reference to eternal life, the lack of which, in the symbolic language of the ancients, was represented by things in nature from which the common spiritual or ordinary life was departed; or what is the same, by the winter season, when apparent death settles upon the face of nature.

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For the same reason the inner plane of life with the non-spiritual is, in the Word, likened to a desert, because it is lifeless and non-productive of good and truth. Hence when the time had come when there were no longer living or spiritual men in the world, as was the case just prior to the Lord's coming, the state of the people, so far as spiritual goods and truths were concerned, was likened by the prophet to the time of winter, to a desert, or, as in our text, to withered grass and faded flowers.

     Yet as the sun shines with redoubled power in the spring, bringing to life the latent forces of nature by the warmth of its rays, so does the Lord by a renewed revelation of Himself reach deeply into the hardened hearts of men, whereby that which was all but dead is called to life again, even as Lazarus was raised from the tomb.

     More, however, is involved in the words of our text than this general comparison, That is to say, more specific things are involved and implied. Grass and herbs, or whatever is green in living nature, have the specific signification of scientifics, or knowledges of truth, while the flowers of the field represent spiritual truth itself. We, therefore, conclude that at the time of the Lord's coming all spiritual truth and even the knowledge of such truth was lost. And indeed we are informed that such was the state of the Church at that time. So low were the people descended in the scale of spiritual degeneration that they knew nothing of heaven, and scarcely of the fact that there was a heaven; and this reveals a total lack of all celestial knowledge whatever. It is evident, therefore, that a total damnation was impending; for such great ignorance with a people possessing the Word could only be the outcome of deep-seated evils of life. Again we are given the assurance that this was the case with the Jews, and that unless the Lord had come when He did, no flesh could have been saved.

     "The voice said, Cry," The voice is the voice of the Lord revealing the true state of the Church, uncovering its iniquities, that it might be led to repent, and thus prepare for the Lord's coming.

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Historically the voice was that of Isaiah, or of the spirit speaking with Isaiah, and it bore specific reference to John the Baptist, who went before the Lord and called the people to repentance, which was a necessary preliminary to the Lord's reception by the few who were capable of being formed into a new Church.

Man must repent before he can receive the Lord, and in order that he may repent his evils must be uncovered, the true inwardness of his life must be exposed to his view. Therefore, the first thing of all revelation is the exposure of the evils of the Church, and of the man of the Church. This was done by John, and, therefore, it was said of his baptism that it was the baptism of repentance unto the remission of sins. We are told in this connection that unless John had one before, preaching repentance, the Lord would not have been received even by the few, and moreover among the many there would have resulted profanation owing to the near presence of the Divine to that which was unclean.

That the first of revelation is to uncover the evils of the Church is also strikingly shown in the case of the Second Advent. Swedenborg's exposure of the state of the Christian world is of so searching a character as to appear uncharitable, wherefore some of the sentimentally inclined are tempted to modify if not change his words, while others, for a like reason, reject his reaching on this subject. Yet if this be done, how is the world to be brought to repentance?--that repentance which is sorely needed, and must be forthcoming before the Lord can be received anew and His New Church established? What cause may we show on making the call to repentance? for no one will repent before the need is seen, and the need can not be seen until evil be uncovered. Everyone who has a rational grasp of the import of the Lord's Second Coming can not fairly question or doubt the condition which makes that coming a necessity. In one sense of the word, the Lord comes because of the evil, and yet it is for the sake, of the good. He comes to divide the evil from the good, thus to institute a hell from the former and to form a heaven of the latter, and also to establish a new Church on the earth out of the remnant drawn from the former Church.

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     To accomplish these three things the good must be culled out from among the evil in both worlds; wherefore the evil conditions must first be exposed and this in order that the good may realize the state and thus be brought to repentance; thus that the good may be drawn to one side and the evil to the other. It is for this that the Lord comes, and He always delays His coming until the times are ripe. The Divine sickle is never put to the human harvest prematurely, only when the people have become as "grass" that is withered.

     "And the voice said, Cry. And he said, what shall I cry? All flesh is grass, and the glory thereof is as the flower of the field. The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it." In these words the time is proclaimed to be ripe for the coming of the Lord; and His coming to judgment is signified by the blowing of His spirit. The breath of the Lord does not cause the grass to wither or the flower to fade, as appears from the reading of the letter; on the contrary, it causes the one to flourish and the other to bloom. The inflowing of the Divine does not cast men into hell, it lifts them into heaven. Yet it is a fact that when such an influx is given with the evil they are cast into hell as by a whirlwind, and they think themselves blown upon by a wrathful God. Light from heaven does not cause evil, it only causes the evil to appear, revealing it in its true character.

     We are informed that when light from heaven is sent down into hell, the devils see themselves as they really are, and for this reason they look upon that light as an evil thing, a great misfortune. In like manner when light from heaven descends into the world by means of revelation, it exposes evils of every kind especially those evils which are deeply hidden and would not otherwise appear. Hence the searching character and seeing uncharitableness of Divine Revelation, both new and old. Surely the prophets of old did not spare the backsliding children of Israel. Surely the Lord when on earth did not spare the Pharisees and hypocrites. How then may we expect that it should be otherwise at this day of the Second Advent? Can we ask that the Writings should spare the faithless Christian Church? May we with safety amend their words?

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Must we not rather let the light of their truth fall wheresoever it will, but especially upon ourselves for the searching of our hearts and reins? For what is meant by that Church, as it is dealt with in the Writings, is not a thing apart from us, that is, is not as yet a thing apart. The truth of God concerning the Christian world, when fairly and fully accepted, will not engender in any one a sense of his own spiritual superiority over others, it will not establish him in spiritual pride. Far from it. Nothing is more deeply humiliating to man--to the man of the Church--than the acceptance of the uncompromising word of truth directed against the sins of the world, the flesh, and the devil, when it is recognized that these three are in all men, and especially in oneself. In this manner are we each and all smitten by the word of truth, for we are guilty. "But are we so very guilty," some kindly soul protests. Aye, for the "people is grass," and "the grass withereth and the flower fadeth, but the word of our God shall stand forever." The fact is this that the spiritual man can only be built up on the basis of the conviction of sin a d guilt in the natural made. Such has been the order ever since Adam and Eve were driven from Eden. And so will ft be to the end of time. And the end of time with the individual is when his regeneration is accomplished, and when this is done he passes out of time into eternity. This being the case, we may perceive the reason of the truth stated that the first function of revealed truth is to expose the wickedness of mankind, and this in terms that may not be questioned or called into doubt.

Thus the motive of our text becomes clear. The Lord first declares His coming by a voice in the wilderness calling men to repentance, and by this same voice He reveals or exposes the evil state of man which renders repentance a crying necessity. "What shall I cry? All flesh is grass." And yet the sublime and consoling answer is given, that in spite of this fact of so great a desolation, "the Word of our God shall stand forever."

From the beginning of time the word of God has been with men. And every word that He has spoken stands forever; not one of them can be lost. Ages decay, Churches rise and fall, men backslide, but through every change the Word of God endures. "In the beginning God created the heavens and the earth." This was the first word spoken to the first man, and today it is the first word we teach our children.

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This word includes and involves every word that has since been spoken. And it is the one word which no man may deny and be saved. It was from the beginning and it abides unto the end. Surely then the Word of our God stands forever.

     The Lord has come and He has come again, but it is only to renew His first word spoken in the beginning, not to change or abrogate it. He comes to renew His word, because men forget, neglect, and deny it. "The grass withereth, the flower fadeth," the spirit of the Lord "bloweth upon them and they are consumed." Yet His breath is life, not death. From the seeming death that comes from the blowing of His spirit, there springs up a new life. After the night the morning cometh, after the winter the spring. After the judgment a new church is brought forth, and men again hear the voice of the Lord speaking with them as Adam heard the voice of Jehovah in the "cool of the day," or the "breath of the early morn;" by which expression is meant a certain internal state or faculty of perception which is given to the men of every new church, even as it was given to Adam, whereby they are enabled to hear the voice of the Lord spelling with them, or, what is the same, to recognize the truth of Divine Revelation.

     There is no other basis for the reception of truth, no other means or token whereby truth may be known as God's truth, which alone has the power of convicting man of sin, and bringing him to repentance. Thus this faculty of perception or internal dictate is the only possible condition under which a new church can be established, for it alone, as shown above, can bring man t6 a state of repentance. In fact, the Church may be defined as a state of repentance brought about by a conviction of guilt, arising from a reception of revealed truth with those who are gifted with an internal dictate, which is commonly called a conscience.

     Such, at least, is the state of that church which arises out of the ashes of another.

     The New Church as it exists at present in Christian lands, may be described as a church of salvable remains, the leading characteristic of which is repentance from former things. Such also was the first Christian Church as at first established among the Jews.

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And the indications are clear that every Church save the original one began in a like way, that is, with the salvable remains of the former Church, or with all who could be endowed with an internal dictate. Certainly such a mode seems most agreeable with the Divine mercy, which must never abandon any one or any people so long as there is any hope of salvation.

     While it is true that a new church is seldom if ever permanently established with the offspring of a corrupt church, yet the temporary establishment with such fulfills the requirement of many. For the church thus established lasts just so long as there is a living remnant to be saved.

     The New Church of today, then, is a church of Christian remains. And this explains why there exists with the children of Newchurchmen so strong a tendency to revert froth the faith of their fathers to the ways of their forefathers, that is, from the Church back to the world. This fact has distressed every generation of Newchurchmen. Many causes for this tendency have been ascribed, and many remedies of a superficial nature have been advocated. The most worthy means so far adopted is the New Church School, Earnest efforts along this line have been made for some years past, no results so far attained are highly encouraging yet we must realize that it is beyond our power, because beyond the wise provisions of Providence, to adopt any external mode by which this tendency will be entirely obliterated. We may presume that were we in a position to control the education in every orphan asylum in the land, yet the percentage of those who would become spiritual men would not be large. The reason is not far to seek. It is given above in what is said concerning the innate tendency to reversion. Besides we must observe that education and regeneration are two distinct things. It is regeneration alone which makes a spiritual man. Education is a state of mind imposed from without by the application of knowledges to the external mind while in process of formation. This is a potential influence, but it is by no means all-sufficient.

     Regeneration on the other hand is an internal self-imposed discipline whereby the very spirit of a man is reformed. This alone is effective in counteracting the influences of our inborn love of self and the world, and in setting right the various abnormal tendencies of that love which we have inherited from our fathers, and which we in turn transmit to our children.

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     A church built up out of the remains of a former church suffers, at least in the beginning, a precarious existence, The tide of its spiritual life is constantly fluctuating. One generation can hardly count with surety on another. The second may do either better or worse than the first. Certainly the second will insist on doing for itself and in its own way. Naturally all men shrink from the control of a dead hand, the mere authority of tradition, and on the whole it is better so. It is important to recognize the fact that we cannot, and beyond a certain point we must not, bind our children to our ways. Were we absolutely right in all our ways, yet it would not be a useful thing to do.

     Besides we must realize that the Church, the real church, is not an establishment built by the hands of man. The means which we adopt as seemingly for its betterment are mainly for our own betterment, which comes to us in the doing. It is only an appearance that we cooperate with the Lord in this His Divine work. And sometimes the perception of this fact comes to us. How often is it observed that those whom we single out as apparently most fitted to receive the Doctrine of the Church fail us in the fact. And again those who do come to us, seem to come as the result of some chance. It is as if the Lord would openly impress us with the fact that the increase of the Church results not from our prudence, but purely of His provision regardless of our prudence.

     "The grass withereth, the flower fadeth," but "the word of our God shall stand forever." And here lies our consolation with reference to our children and all others whom we may endeavor to bring into the Church. We may know that even should the flowers and the grass of our tending, fade and wither, yet the "word of our God standeth forever," and we shall be content. Nor will it be the contentment of resignation but of peace, for we shall know that while our plans may fail and our hopes come to naught, yet the Lord's purpose will be accomplished, and His Church established by ways and means that we know not of. It is written that it shall be established, and that which is written will come to pass. So then the burden does not lie with us, and if for a moment we fancy that it does, we may put such a rare aside.

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Our duty to the Church is another thing. This may never, with a clear conscience, be put aside. It calls upon us every day asking a sacrifices sacrifice of something worldly and selfish. And the natural man regards this as a hard service. But when this our duty to the Church is done we may lay aside that other care or concern, for it only burdens us, and avails nothing for the Church.

Every Newchurchman now living might be swept from the earth, yet would the books of the Writings find new readers, and raise up new believers. In this respect we would be as the grass which withers and passes away, but those Books will abide, since they are the crowning part of that of which it is written, "The word of our God shall stand forever." Amen.
following statement, which represents a correct summary of facts, was published in Science for January 25, 1907: 1907

following statement, which represents a correct summary of facts, was published in Science for January 25, 1907: 1907

"The Royal Swedish Academy of Sciences will publish early in the present year the first three volumes of Swedenborg's scientific works, edited from the original MSS. in the Library of the Royal Academy in Stockholm, by a committee of the Royal Academy, assisted by Alfred H. Stroh, of the Swedenborg Scientific Association of America. The first three volumes will be: Vol. I. Geology--Introduction by A. G. Nathorst. Vol. II. Chemistry, Physics, Mechanic--Introduction by Svante Arrheniiis. Vol. III. Cosmology-Introduction by Svante Arrhenius. These volumes will be followed by others on anatomy with introductions by Gustavus Retzitis. The volumes are in Latin with the introduction in English. They are the result of the most notable efforts to put in the hands of the scientific world the earlier writings of Swedenborg. A new and revised edition of his Principia Rerum Naturalium in English, long out of print, is now going through the press in England, under the auspices of the Swedenborg Society of London."

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INFINITE 1907

INFINITE Rev. C. TH. ODHNER 1907

     A STUDY

     In the early hours of the new day that has dawned upon the Church, the mind, not yet fully awake, stands bewildered before a multitude of new questions and of old questions pressing for a new and more definite answer. In the Providence of the Lord, a new subject has come to occupy the attention of the Church, a subject which in former years was considered by only a few. The Doctrine of Creation has become the subject of thought and study as never before in the history of the New Church, and with this has come a realization of the necessity for a review of our whole body of theological conceptions.

     THE IDEA OF THE INFINITE BOTH POSSIBLE AND NECESSARY.

     Underlying all these conceptions is the primary idea of the Divine itself such as it is in itself,--in other words, the idea of the Infinite. The Doctrine of Creation is the Doctrine of Finition. It is evident that we shall never obtain any proper comprehension of this Doctrine, even in its most general outlines, until eye have gained a proper conception of the Cause of Finition which is the Infinite. Dare we, then, raise our eyes so high? Dare we, mere creatures of time and space, raise our eyes not only to the Sun of Heaven, but to the Divine Man, the High and Lofty One who, dwelling within that Sun, inhabiteth eternity? And not only to Him in His Divine Existere or Standing-forth, but to the Esse within that Existere, and to the Infinity itself by virtue of which His Esse is Divine?

     This, indeed, would seem to be the most difficult, the most daring, the most dangerous attempt that finite mind could undertake, and yet we have the teaching that "there are no Divine arcana that may not be perceived also in a natural manner." (De Verbo III:4.) While we cannot by any means reach the Infinite itself, we are able, by Revelation from the Infinite, to form finite conceptions concerning every Divine quality or essential, and thus also concerning the Infinite itself.

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     Though the study of the Infinite, or of the Divine Itself such as it is in itself, is not only beset with difficulties but also with grave dangers, still such study is absolutely necessary to the man of the New Church if he would gain a rational and exalted idea of God; if he would think spiritually and worthily of his Creator. For the idea of the Infinite is the primary, the inmost and the most universal of all religious conceptions, and such as is our first and inmost and most universal idea of God, such will be all other ideas with us, not only in Theology, but on all planes of thought and life. If we do not try to make clear to ourselves what is involved in the idea of the Infinite, and if we do not continually keep the idea of the Infinite inmostly in our mind when we think of God or of anything that is Divine, then we shall be lacking in the central idea, the idea from which alone we can realize the Divinity of God and of all His attributes and works. That such a realization has largely been lacking in the Church may be evident from the saving common among Newchurchmen, that "the Writings of the New Church are indeed Divine but not as Divine as the Word in the letter." Whence comes this woeful lack of rational thought in respect to things Divine, but from the absence of the idea of the Infinite? Whatever is Divine is at the same time Infinite, and of the Infinite one cannot predicate what is more or what is less. Whatever is Infinite is as Infinite as Infinity itself.

     That the term "infinite" is the most universal of all terms that can be applied to the Divine, is evident from the teaching that "the Esse of God is more universal than the Essence of God, and, similarly Infinity is more universal than the Love of God; wherefore the infinite is an adjective of the essentials and attributes of God, all of which are said to be infinite: thus it is said of the Divine Love that it is infinite; of the Divine Wisdom that it is infinite, and similarly of the Divine Power: not that the Esse of God pre-exists, but because it enters into Essence as an adjunctive, cohering, determining, forming, and at the same time elevating," (T. C. R. 36.)

     While therefore the term "infinite," as an adjective or attribute, cannot be said to be prior to its subject, which is God, the Divine Man, yet our conception of God as a Man must receive its inmost quality from the conception of Him as infinite.

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We can realize that God is Divine only because and when we realize that He is infinite. The nations of the world have worshiped many gods, thousands upon thousands, but there is only one infinite God. There are many beings in the world, but there is only one infinite being. There are many loves in heaven and on earth, but there is only one infinite Love. And thus we may see that anything that we may conceive of as Divine, is Divine only, if and when and because it is infinite. The very term "Divine" is derived from Deus, God, and this name of the Lord refers especially to the Supreme Being as He stands forth in a definite form. Hence, in whatever language it be, the nature "God" refers especially to the Divine Wisdom and the Divine Truth, in which He stands forth and by which He has made Himself known. But behind the Divine Truth there is the Divine Good; behind the Divine Wisdom there is the Divine Love; behind the Divine Existere there is the Divine Esse. And behind the idea; of all these things, comprising them all and unifying them all by one most universal qualification, is--the Infinite. If, therefore, the idea of the Infinite does not reign inmostly in all our own thought of God, we can have no just conception of anything that is Divine.

THE SUBJECT DANGEROUS BUT NOT FORBIDDEN.

There is danger, certainly, in speculating concerning the Infinite from the conceit of human reason. This danger was represented to Swedenborg by two statues in a monstrous human form with yawning mouths and distended jaws, at one extremity of the spiritual world, by which those seem to themselves to be swallowed up, who think vain and demented things concerning God from eternity; but they are the phantasies into which those throw themselves who think foolish and undue things concerning God before creation. (T. C. R. 31.) These No monsters we Conceive to be Pantheism and Atheism, by one of whom, he is bound to be devoured who, trusting in his own unaided reason, ventures to reach beyond the extremity of the spiritual world, beyond the boundary of finite thought.

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And, again, we are taught "that it is vain to think of what was before the world, also of what is outside the world; since before the world there was no time, and outside the world there is no space; and that "a man from thought concerning these things may fall into delirium, unless he is to a certain extent withdrawn by God from the idea of space and time which inheres in every single thing of human thought, and adheres [even] to angelic thought." (Canons. God. Ch. iii:13, 14.)

Are we, then, forbidden to think of the Infinite, or of God Himself such as He is in Himself, or of God the Creator as distinct from creation and prior to it? If so, of what use to us are the revelations in the Writings concerning the Divine itself, and concerning His infinite Esse and Existere? Do we not know that He is not only above the world but above the highest heaven, and that He was not only before the natural universe, but even before the Sun of the spiritual world? If we know these things, how can we help thinking about them? Far from being forbidden, we are everywhere bidden by the infinite God Himself to come unto Him, to draw near unto Him in thought and love and prayer, for ever and ever nearer, and this not only as He is in the heavens, but as He is above the heavens, for the angels of Heaven are continually looking to Him as He reveals Himself in His Sun above the heavens. What we are warned against is the evil of thinking vain and undue and demented things concerning the infinite God, and we are warned that our thought will fall into such things, unless it be to some extent withdrawn by God from the idea of space and time.

Herein, then, lies our safeguard against the dangers. There is no need for the members of the Lord's New Church to think vain and undue and demented things concerning the infinite God, for they are able, if they will, to shun all such thoughts by permitting the Divine Doctrine to direct and fill and make their thought. And they are able, by means of this same Doctrine, to withdraw themselves "to some extent" from the idea of space and time, and to think in some measure as the angels think.

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     SPACE AND TIME THE BASIS OF HUMAN THOUGHT, BUT ONLY THE BASIS.

     But how is it possible for us to disassociate our thoughts at any time or in any way from considerations of time and space? This question touches the very root of the difficulty, and it is in regard to this question that much misapprehension has crept into the Church, resulting almost in an aversion to the contemplation of God such as He is in Himself--a fear that any such contemplation is presumptuous. The idea seems to be that we must remove ourselves entirely from considerations arising from time and space, when thinking of the Infinite, or else to avoid the subject altogether. But the offense lies not in thinking of the Infinite from time and space, but in remaining in the merely temporal and spatial thought. So far from being forbidden to think from time and space, we are distinctly taught that

     "Things which are Divine, or which are infinite, cannot be grasped from any other point of view than from the finite things of which man can have an idea; without an idea from finite things, and especially without an idea from those things which are of space and time, man can comprehend nothing of Divine things, and still less of the Infinite nay, without the idea of space and time man cannot think anything at all, for as to his body he is in time, and thus also as to the thoughts which are from the external sensuals." (A. C. 3938; see also 3404.)

     And even if we could get away from fixed time and fixed space, and be as the angels of Heaven where time and space are not in such gross manifestations as in this world, still we could not get away from the appearance, the real appearance, of time and space. Hence we are told that not even the angels can think of eternity except by something like this "that thousands of years do not appear to them as time, but scarcely otherwise than as if they had lived a minute," (A. C. 1382,) or, as stated in the letter of the Word: "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Then art God. For a thousand years in thy sight are but as yesterday when it is past, and as a, watch in the night." (Ps. 90:2, 4.) In all of which, of course, time still forms the basis of the thought.

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The angels, indeed, are able to lift their thoughts so far above time and space as to be able to think, instead, of states,--states as to good, instead of spaces, and states as to truth, instead of times, But even in this idea of spiritual state a finite being cannot help asking at once: "Where does this state prevail, and how widely does it extend? And, when was this state, and how long did it last?" This inevitable appearance of time and space, which adheres even to angelic thought, arises from the fact that "while in God there is nothing of space and of time, yet the beginnings of space and time are from God, (T. C. R. 31); and from this Divine origin it is that "Infinity and Eternity are the two things to which correspond the times and spaces which are in the world." (A. C. 6983.)

When, therefore, we think of the Infinite from time and space, we are simply thinking in the one and only way in which it is possible for us to think, and we are at the same time thinking from things which originate from the Infinite and which correspond to it. "Upon the ideas of time and space is founded all the thought that man has." (H. H. 169.) "But," it is added, "the thoughts are limited and contracted in proportion as they partake of time, space, and materiality."

Let us, then, frankly recognize these our inevitable limitations, and let us not try to get away from the ideas of time and space until our foundations have been securely laid in ultimates, lest, by a premature effort to grasp at immaterial ideas, we build our doctrinal castles--in the air. It must be thus with all our ideas of God. What injury would be done were we to talk to a child of the Divine Esse and Existere, before we had implanted a definite idea of God as a Man, as a person! The idea of "person" is essentially a material idea, but it is inevitably the first idea upon which is founded all Religion and all Theology, and which must accompany all our thinking and all our loving, no matter how high we may afterwards soar into the realm of abstract ideas and impersonal affections. We must build the cellar before we erect the house, but it is not meant that we should live in the cellar. We must build to the housetop if we would have wide views and be able to gaze on high, but no matter how loftily we rear our structure, the top-most story would still be continuously connected with the cellar, and its height would still have a limit.

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     THERE IS NO RATIO BETWEEN THE INFINITE AND THE FINITE, BUT STILL THERE IS COMMUNICATION.

     However high an angel may be raised by the Lord into the inmost heaven, he can never gain anything but a finite view of the Infinite. The distance between him and the Infinite will still be--infinite,--and in this blessed fact lies the possibility of eternal progress in Heaven. The reason for this is that "there is no ratio between the finite and the Infinite," (A. C. 4383; D. Wis. xii:4; Inf. p. 10), or, as expressed by a modern writer, "whatever is finite, as finite, will admit of no comparative relation with infinity; for whatever is less than infinite, is still infinitely distant from Infinity; and lower than infinite distance the lowest or least can not sink." (H. Brooke.) But the Infinite is not only infinitely distant, but also infinitely near,--so near that your inmost self is completely lost in the Infinite. We have, therefore, no means of measuring either the distance or the nearness, and hence there is no ratio or means of judging by comparison.

     The finite cannot be compared with the Infinite; it cannot be placed side by side with the Infinite and be measured as to relative size and quality, for "the infinitely small becomes proportionally as nothing in relation to the greatest or the least finite; and, on the other hand, the greatest or least finite becomes nothing relatively to the infinitely great. Whence, if we postulate either the Infinite or the finite, the other perishes in the comparison." (Inf. p. 11; Principia, vol. I. p. 56; T. C. R. 29.)

     But, though there be no ratio of comparison, this does not mean that there is no relation between the Infinite and the finite, for there is every sort of relation. There is, first of all, the relation of cause and effect, from which follows the relation of correspondence and communication, (A. C. 2572), and this communication takes place solely by means of that which the Infinite God has in common with finite man, i. e.--human essence, form, and quality. "The Infinite itself, which is above all the heavens and above the inmost things with man, cannot be manifested except by means of the Divine Human, which is the Lord alone: the communication of the Infinite with those who are finite is never possible in any other way." (A. C. 1990.) For "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, He hath made Him manifest." (John i:18.)

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Finite beings, therefore, be they men or angels, cannot have any idea of the Infinite "except by means of that which is like the finite," (A. C. 6876), or by means of "appearances which are finite." (A. C. 3404.) "In order that the Infinite may in some measure be conceived of by a soul introduced through faith into communion with the Infinite, it has pleased God to discover by revelation much whereby the mind can finitely conceive and express Him. Not, however, that finite perceptions and expressions are similar or adequate to Him, but only that those made use of are not repugnant." (Inf. p. 89, 90.) And, again, since 'the human mind, even the most analytical and elevated, is finite, and the finiteness in it cannot be removed, therefore it is not at all capable of seeing the Infinity of God such as it is in itself. But it can see God in the shade, from behind. . . . By the 'back parts of God,' are meant the visible things in the world, and especially the things which are perceptible in the Word." (T. C. R. 28.)

     THE INFINITE KNOWN BY A THREEFOLD REVELATION.

     Only by the infinite God finiting His Infinity, or by presenting Himself in forms accommodated to the finite, can human beings gain a sight of Him and approach Him. And He has thus finited His Infinity not in one way only, but in general in three ways, first by the Infinite becoming Flesh and dwelling among us; second, by the Infinite assuming the finite forms of human thoughts and expressions in the written Word; and thirdly, by the Infinite representing His infinity and eternity in every single thing of the universal world, throughout the work of Creation, so that every single thing is an image and mirror of Him.

     Every science and every phenomenon of every science, furnishes illustrations of the Infinite. Thus it is known from simple arithmetic that every number is multiplicable to infinity and likewise divisible to infinity. In geometry, also, the presence of the Infinite is everywhere seen, as in the series which progress to infinity. (T. C. R. 32.) Two parallel lines are perhaps the simplest illustration of infinity, since they may be drawn out and out and yet never meet, unless, as is supposed by some, they meet in the Infinite.

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The relation of the straight line to the curve is another illustration: neither can be measured by the other, nor can the angle between a tangent and a curve ever be definitely determined.

     An instance of the use of mathematical science in the service of spiritual truth, is given in the Spiritual Diary, n. 883, where it is stated that "the angels can become better and better to infinity, yet never become perfect. "This seemed strange to the spirits as long as it was illustrated only in a spiritual manner," and Swedenborg was therefore permitted "to elucidate this by the similar things which occur in nature, viz., that there are given approximations to infinity which yet never touch, as for instance the asymptotes of the hyperbola; but these things are passed by, because they are not understood by many." (An "asymptote" means a line which approaches nearer to some curve than any assignable distance, but which, though infinitely extended, would never meet it.)

     But though in the Book of Nature we can clearly read that there is an Infinite, we can read no further, until, from the written Word, we have learned what this Infinite is. The lumen of nature leads up only to the positive existence of an absolutely negative something. The term "Infinite" is simply a negative term, and all of its possible synonyms are equally negative. The Infinite means that which is not finite, not bounded, not limited, not measurable,-without end or termination,--all of which terms leave the human mind completely blank. No impression is made on the mind, with the sole exception of the idea and the conviction that there is something Infinite,--that the Infinite is. It is here, then, that spiritual Revelation comes into us with positive ideas of the Infinite,-definite and intelligible teachings by which we can learn not only of the existence, but also something of the nature and quality of the Infinite, or of the Divine Itself, such as it is in itself. These teachings may be summarized as follows:

     1. That the Infinite is Esse, Esse Itself, and the only Esse.

     2. That the Infinite is Substance, Substance Itself, and the only Substance.

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     3. That the Infinite is a purely continuous Substance, that is, not compounded of parts.

     4. That, nevertheless, there are infinite things which in the Infinite are distinctly one.

     5. That the Infinite fills all space and all time, without itself being in space and in time.

     6. That the created Universe is finited only in the Infinite; and,

     7. That the only nexus or means of communication between the Infinite and the finite, is the Divine Human of the Lord.

     The consideration of these essential teachings must, however, be left for our next issue; the present paper is only by way of an introduction to the subject, in order to prepare the mind for a closer study of the Doctrine concerning the Infinite,--to show the importance, the necessity and the possibility of such a study.

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IDEAL FOR THE NEWCHURCHMAN 1907

IDEAL FOR THE NEWCHURCHMAN CURTIS K. HICKS 1907

     A Newchurchman's ideal should be to become a spiritual man, for only the spiritual man is in true love to the Lord and charity toward the neighbor. To become a spiritual man it is necessary that man regenerate.

     The ideal of becoming a spiritual man is a good deal like considering a long journey across a desert beset with many perils, delays, and discouragements; even though happiness and prosperity, await the traveler at his final destination, still the hope of reaching it is almost lost during the distressing days of the journey. However, Nature has planted at intervals in the desert cases which the traveler may aim for, and where he may rest and refresh himself and contemplate his ultimate goal. So, in a similar manner the Lord places cases in the desert of man's spiritual journey, and such resting places are representative of ideals--and for this reason, that they inspire man at the very beginning to undertake the journey. In fact, while man may have the spiritual in mind as his highest ideal, it is so vague at the beginning that it lacks the power in itself to stimulate him to go forward and strive for it. Hence, an ideal in order to be a true one, and capable of filling the man with hope for accomplishment, must be of a quality that fits his comprehension, and must not be so far distant that it is abstract and unintelligible. Man can, therefore, create for himself mediate ideals which he may aim for, and thus take the whole course of regeneration step by step. As he does so, each succeeding one is more mature, more interior, and worthier, and the preceding valueless; and it is safe to say that the ideal for the sixth state of regeneration would be utterly incomprehensible and uninspiring in the first state, because while in the latter, he could not conceive it.

     By creating an ideal, man is taking a preliminary measure in regeneration. It corresponds to what the Doctrines call reformation, He is permitting truth to enter his intellect, and by means of it he maps out a spiritual standard of conduct,--for an ideal presents an image to him of what certain truths will lead him to if applied to his life.

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In fact, man cannot regenerate without ideals, for unless he has them he wanders aimlessly--but if he does have them his course is marked. It represents that he has admitted the truth into his thought, and we are taught that reformation is effected in the understanding and regeneration by bending the will in accordance thereto. To quote from True Christian Religion: "There is given to man for the end of regeneration the faculty of elevating his thoughts almost into the light in which the angels are, that he may see what he ought to will." This would indicate that in the state of elevation he has the opportunity to form his ideal. Therefore, in creating his first ideal he is taking the, first step in his great journey.

     From this we can see the great importance of having ideals for every plane of conduct in our lives, and it is necessary that we form them, not under emotional pressure only, but with serious consideration of what they involve. The more defined they are the better able we will be to see our way toward them; for our thoughts are thus educated to a clearer comprehension of the truth which produces them, and the ideals are thus given a more interior quality. Take, for instance, the precept that a member of the Church should attend worship. A first consideration of it would suggest self-compulsion. Further analysis would bring him to realize that by means of worship he is uplifted into spiritual light and warmth, and that it is a means of keeping alive the sacred flame. And thus his conception gives him a more and more interior purpose in attending worship.

     As a general ideal for a Newchurchman in this world, we might suggest an assiduously regenerating man, not necessarily a regenerate man. A regenerating man is one who has ideals, and is fighting hard to live up to them. He is striving to apply the truths of revelation to his life, and thus is in the endeavor of true love to the Lord, which consists not only in meditations on holy things, but in doing His precepts; for He says in the New Testament: "He that hath My commandments and doeth them, he it is that loveth Me."

     The ideal for the Newchurchman, therefore, is not one that suggests merely worldly eminence, for such is as misleading as the mirage to the desert traveler, but is one formed from the truths of revelation, for thereby he is led to a heavenly goal.

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Editorial Department 1907

Editorial Department Editor 1907

     NOTES AND REVIEWS.

     Owing to a miscarriage in the mails, we are unable to publish, this month, a number of communications and news letters, which, it is to be hoped, may be recovered in time for our next issue.

     The latest of the sixpenny books issued by the London Swedenborg Society is a Biography of Swedenborg, specially written for the Society by Mr. George Trobridge. The work is published, like its predecessors, through the house of Frederick Warne & Co.

     With regard to the proposition, noticed in our last issue, to remove the remains of Swedenborg from London to Stockholm, it appears that the idea was suggested by the announcement of the intended removal of the Swedish church from its present somewhat undesirable location, in Princess Square, to the West End. As this would necessitate the reinterment of all remains lying in the vaults under the church, it was proposed that Swedenborg's remains be removed to Woking, and it is as an alternative to this suggestion that the Swedish proposal is made.

     Some time ago, commenting on the census taken by him, Mr. C. W. Barron assigned as a reason for the slow growth, (or, as he implied, no growth), of the Church, that it was essentially decadent. He now adds another reason to accompany its brilliant predecessor: We are driving the young out of the Church organization, he says, by "professionalism, self-righteousness, condescension, and officiousness." And as a passing compliment to the General Convention, he quotes Tolstoi's utterance, "The Church is ever evil and false. Religion is truth and goodness," on which he comments: "This is just as true of our human church organization as it has always been of every previous church organization." Mr. Barron is still a member of the "church organization" of the General Convention.

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     A correspondent to the Messenger, writing under the caption, "Why the Advance of the Church is slow," correctly analyses the situation when she gives as one reason for the slow growth of the Church, that the New Church pulpit fails to give spiritual instruction to the people. "The New Church," she writes, "should be NEW in every way in contrast to the old, as being superior, therefore more interior and consequently more spiritual. . . I tried taking some Old Church friends once to our church, but, on leaving, they said, 'Why, it just seems like any other church to me; I see no difference;' and yet I was hoping some word would be dropped that would encourage them to come again, but, alas! this is not and never has been the case. Would this be so if true doctrine from the Writings direct was preached. . . . Sermons not made flowery with the language of man, but culled direct from the internal meaning of the Bible, would give 'the Bread of Life.'...

     "The lack of hunger for it (the Doctrine) and the Old Church way of preaching are the stumbling blocks. I know of several families whose children have entirely discontinued going to church because their souls were not fed and interest died out, and include myself in the number as one who is starving for such food..... but have to content myself at home reading by myself." The italics are ours.

     Announcement is made of the immediate publication of the first three volumes of the Latin edition of Swedenborg's scientific writings, by, the Swedish Academy of Sciences. These volumes are on Chemistry, Geology and Cosmology, respectively, and will be followed by four other volumes, on the Brain and the Animal Kingdom. As these volumes are to contain an English preface they will be rendered subject to import duty, but by special arrangements with the Smithsonian Institute, made by Dr. Sewall on behalf of the Swedenborg Scientific Association, subscribers can obtain them, delivered, carriage and duty free, for two dollars per volume, the price fixed by the Royal Academy. Subscriptions may be sent to any New Church Book Room.

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     It is advisable that all who have any present or prospective need of the three volumes now to be issued, should become subscribers. Not only will they thereby obtain the works cheaper, but their action may have an influence upon the publication of the remaining volumes. For we are given to understand that, if the number of subscribers for the first volumes justifies the step, the Academy of Sciences may issue a larger edition of the four following volumes, and may even make stereotyped plates for republications.

     The movement in France which has culminated in the separation of the Catholic Church from the State,--a separation which has of late been the subject of much comment in the press and elsewhere,--calls to mind the teachings of the Writings respecting the French people and their relations to the Babylonish church. Indeed, latter-day events have served to confirm the truth of what is there said, for the character ascribed to the French is such as could not but inevitably lead to some such action as resulted in the Separation Law.

     Thus in a passage which deals with an apparent objection to the existence of Divine Providence, to the effect that in many Christian kingdoms there are those who attribute to themselves Divine authority, wish to be worshiped as gods, and teach the invocation of saints,--this objection is answered, in part, with the statement "And it has been provided that there be a nation among them (i. e., among Catholic nations) which has not entered under the yoke of such domination, and which holds the Word as holy. This nation is the noble French nation." (D. P. 257, A. E. 1071.) A similar statement is made elsewhere, when it is said that among the Babylonians, the French have not taken power away from the Lord and ascribed it to a pope, as is evident from the long-continued controversy of the Gallican Church with Rome. (A. E. 1070.)

     The controversy here referred to, which was still unsettled in Swedenborg's day, was the outcome of the sturdy attitude persistently assumed the State and Church in France, with regard to papal domination. This attitude led to the formulation, in 1683, of the famous "Declaration of the French Clergy," wherein it was affirmed that the pope had no power over the temporalities of kings; that his government of the Church should be subject to canon law; and that, even in questions of doctrine, his decisions are subject to revision by an ecumenical council.

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Such a declaration could have no other effect on the Babylonians than to excite them to the utmost-though often crafty,--resistance and combat. And it is the strife that then arose that has culminated in the Separation Law.

     The attitude of the French Church in this contest is, we are taught, what is specifically refined to in Revelation, chap. 17, v. 12-14, by the action of "the ten kings" who fought with (not against) the Lamb, and against "the harlot" (A. E. 1072; A. R. 742); and it is for this their attitude that the French are called the "noble French nation."

     The reason why the French Church still remained in connection with Babylon, despite a more or less internal disjunction, is also given in the Writings: "The Church in France is not yet separated from the Roman Catholic religion because it coheres with it in externals, but not so much in internals..... (and this is) because there are so many monasteries there, and because the priesthood there is under the jurisdiction of the pope. . . . Hence very many are still in the essentials of that religion; wherefore the church there is not yet separated." (A. R. 740.)

     The words which we have italicized, read in the light of recent events, give an aspect of prophecy to this passage. And this touch of prophecy is made still more apparent when we reflect that the moans actually used by the French government for the separation of the Catholic Church, with its all-too-great influence over the minds of the people, were,--the breaking up of the monasteries, and the refusal to recognize papal jurisdiction over the clergy as French citizens. It is as though the government had had a perception of the true reason why the French still adhered to the Catholic Church in externals,--"because there are so many monasteries in France, and because the priesthood there is under the jurisdiction of the pope." Despite more or less of internal separation, there could be no external separation, as indicated in the Writings, and thus no full internal separation, until these two conditions had been remedied. And it is the remedying of just these conditions that has been the very crux of the action taken by the French government.

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And while the assertion of the papal secretary, that the members of the government and of the French Chamber have been influenced in their action by antagonism to any and every religion, that they have been actually led on by the cry a bas le Christ,--while this assertion may be, and doubtless is true of some of the deputies, still no student of French ecclesiastical history, and still less any believers in the Writings, can doubt that the Act of Separation is on the whole the offspring of that love of freedom and hatred of ecclesiastical and spiritual domination which, in the past, has distinguished "the noble French nation" from other papal countries. The Act of Separation will secure to the French people greater internal as well as external freedom from the baneful yoke of a spiritual despotism, and it is only in the midst of freedom that spiritual rationality is possible,--that the New Church can be established.
NEW CHURCH BOOK LIST 1907

NEW CHURCH BOOK LIST 1907

     With this issue we commence the publication of the first quarterly installment of The New Church Book List. The Book List is planned to be a bibliography of all the current literature of the Church. It will be based on the accession list of the Library of the Academy of the New Church, Bryn Athyn, Pa., and will be compiled by Mr. Emil F. Stroh, of the Library staff, to whom all correspondence should be addressed. The List will be published in April, July, and October, covering the publications of the preceding three months, and an annual cumulation in January, covering the publications of the preceding year.

     NEW PUBLICATIONS.

Ashby, Rev. Joseph.
     Death: the gate of life. [Manchester New Church printing and tract Society, 1907.]

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Giles, Rev. Chauncey.
     The Human Soul. By the Rev. Chauncey Giles. [Philadelphia, American New Church Tract and publication Society, 1906.] 152 p. 50c.

Giles, Rev. Chauncey.
     Learning to live. By the Rev. Chauncey Giles. [Philadelphia, American New Church Tract and publication Society, 1906.] 92 p. 50c.

Giles, Rev. Chauncey.
     Why I am a Newchurchman. By the Rev. Chauncey Giles. Third edition. [Philadelphia, American New Church Tract and publication Society, 1906.] 126 p. 50c.

Hoeck, Rev. Louis G.
     The House of God. Why should I join the Church? By Louis G. Hoeck. [Philadelphia, American New Church Tract and publication Society, 1906.] 68 p. 15c.

Hyde, Rev. James.
     Bibliography of the Works of Emanuel Swedenborg. Original and translated. By the Rev. James Hyde. [The Swedenborg Society, London, 1906.] 742 p. $10.00.

Swedenborg, Emanuel.
     Proprium, or what of man is not his own. As revealed in the Bible and expounded by Emanuel Swedenborg. With an introduction by John Bigelow, [New York, New Church Board of publication, 1907.] 77 p. 50c.

Swedenborg, Emanuel.
     True Christian Religion. Containing the universal theology of the New Church. By Emanuel Swedenborg. Translated from the original Latin edition printed at Amsterdam in the year 1771. Library edition. [New York, American Swedenborg printing and publishing Society, 1906-07.] 2 v. $2.50.

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Swedenborg, Emanuel.
Summary Exposition of the Doctrine of the New Church which is meant by the New Jerusalem in the Apocalypse. By Emanuel Swedenborg. Rotch edition. [Philadelphia, American New Church Tract and publication Society.] 177 P. l0c.

Trobridge, George.
Emanuel Swedenborg, his life, teachings, and influence. By George Trobridge. [London, Frederick Warne and company.] 140 p. 25c.
SWEDENBORG BIBLIOGRAPHY 1907

SWEDENBORG BIBLIOGRAPHY 1907

A BIBLIOGRAPHY OF THE WORKS OF EMANUEL SWEDENBORG, ORIGINAL AND TRANSLATED. By the Rev. James Hyde, The Swedenborg Society, London, 1906. (742 pages, 7x10 inches; edition limited to 500 numbered copies).

The advent of this unique work will undoubtedly create a sensation among the librarians of the world. We have here a tremendous volume, most handsomely furnished at a cost of thousands of dollars, being nothing but the complete catalogue of works by and concerning a single author,--an author who wrote two hundred different works which, in the course of two centuries, have appeared in three thousand five hundred separate editions or issues and in fifteen different languages. Surely there never was anything to equal this phenomenon in the world of books, with the one exception of the Word in the letter!

It would take pages to fully explain the history, method and scope of this work. The undertaking was begun in the year 1898, when the Swedenborg Society confided the task to the Rev. James Hyde, of London, who made the library of the Swedenborg Society the basis of the work and subsequently examined the collections in numerous public and private libraries in England, America, France, Germany, Holland, Denmark, and Sweden.

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The main object was "to gather into one volume, and thus facilitate reference to the bibliographical data of all Swedenborg's works, or attempted works, printed or unprinted, as well in their original as in their translated forms, and in all editions of each, so arranged that while the reader has in one view the history of Swedenborg's literary life he may also easily follow each distinct work through its versions and editions, or even reimpressions of the same edition." The original title of each work is quoted in full, accompanied with a literal translation of the title into English, and followed by complete bibliographical notes and a statement as to some library where one copy of the edition is preserved. After the original edition of each work there follow other editions in the original tongue, then English editions, including American), in chronological order, and then the versions into other languages,-Arabic, Danish, Dutch, French, German, Gujetari, (a Hindoo dialect), Hindi, Icelandic, Italian, Magyar, Polish, Russian, Spanish, Swedish, and Welsh. Latin-English editions follow the Latin. The entries include not only printed editions but also all extant manuscripts by Swedenborg, and all known translations which exist only in manuscript. And they comprise not only complete works, but also installments of versions that have appeared in magazines and journals.

The Bibliography itself constitutes Part I of the work. Part 11 consists of a list of Swedenborg's manuscripts in the Royal Academy of Sciences in Stockholm and in the Diocesan Library in Linkoping, but we miss those preserved in the Royal Library in Stockholm and the letters of Swedenborg which are known to exist in various parts of the world. Part III consists of a Bibliography of "Composite volumes," under which heading are included the photo lithographed and phototyped manuscripts, the collections known as the Adversaria, the Spiritual Diary, the Miscellaneous Works, the Four Leading Doctrines, the Posthumous Tracts, Miscellaneous Observations, Opera Minora, etc., and also volumes of extracts such as le Boys des Quay's Scriptura Sacra, the Swedenborg Concordance, Dictionaries of Correspondence, etc.

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Part IV contains a list of biographies of Swedenborg, (119 entries). Part V gives an account of the various publications of Swedenborg's Rules of Life. Part VI is a catalogue of the different portraits of Swedenborg, original or reproduced, including also medals and busts. This part seems to be rather incomplete. Part VII contains "additional notes and corrections," including notices of editions which appeared while the Bibliography was being printed. Part VIII is a "Classification of Swedenborg's works" according to subjects treated of. Then follow, three indexes: first an "Index of Books," by Swedenborg and others; second, an "Index of Persons and Institutions:" and, third, an "Index of Places" mentioned in the Bibliography.

As a whole, the Bibliography is colossal and monumental,--a most telling monument in testimony of the almost incredible literary activity of Swedenborg himself, and of his translators and publishers, and a monument, finally, to the exactness and faithfulness of the compiler, Mr. Hyde, who has stuck to his general plan with the dogged persistency of--an Englishman. Errors and emissions there are, of course, for the attainment of absolute faultlessness is practically impossible in a work of this kind, but the faults are so few and unimportant as to fill us with admiration for the work as a whole.

The most serious fault of omission is the non-inclusion of all of Swedenborg's letters, each of which should have been treated by itself, as each has a history and bibliography of its own. Especially surprising is the omission of Swedenborg's letter to Dr. Beyer, dated October 30, 1769, which was printed by Dr. Beyer at Gottenburg in four pages quarto. A copy of this extremely rare publication, which created such a fury in orthodox circles, is preserved in the Royal Library in Stockholm, and another copy in the Library of the Academy of the New Church at Bryn Athyn. We notice also the omission of Swedenborg's Almanack for 1752, which contains notes by Swedenborg and which was reproduced by Mr. A. H. Stroh in 1904, nor is mention made of the set of the Arcana Coelestia at Harvard, containing notes and corrections by Swedenborg. The translations of the little work On the Nature of Fire and Colors, published in The New Philosophy for April, 1905, and the Rev. R. W. Brown's version of the Carpuscular Philosophy are also emitted.

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The treatment of the Opera Philosophica et Mineralia as one work is very inconvenient, as the Opera are really three distinct works,--the Principia, the work On Copper and the work On Iron. The compiler wrongly attributes to C. Th. Odhner the version of The Canons in the Book of Doctrine published by the Academy in 1896. It was translated by the Rev. W. F. Pendleton.

     We notice a number of misprints, especially in the Swedish titles, which sometimes are badly twisted. Many references in the Indexes are wrong. Thus under the entry of the "London Universal Society," three references out of five do not fit. Where, by the way, does Mr. Hyde get his authority for the statement that this society was founded in the year 1776? No evidence is adduced.

     The uses of this work to librarians and bibliophiles are obvious, --enabling them to classify correctly what they have of Swedenborg's works, and to know what is lacking in their collections. To the future biographers of Swedenborg and to the students of the history of the New Church the work will be of immense value, as also to translators and editors of the Writings, for comparative work and for prefatory bibliographical notes.

     In contemplating this remarkable volume we are impressed anew with the importance of the printing press as the primary agency for the promulgation of the Heavenly Doctrines, and with the immense industry of Swedenborg and the few receivers of his Writings, in making use of the press. And yet, in spite of all this literary activity, what small results, humanly speaking I Three thousand different editions and issues, each consisting of hundreds or even thousands of copies, (not counting the whole collateral literature),--and yet not twenty thousand professed receivers in the whole world. The permeationist consoles himself with the idea of the "unseen influences" of all these volumes in shaping the trend of modern thought,--influences which to us appear "powerfully lacking," to judge from the universal tendencies towards materialism and sensualism, and the increasing denial of the Divinity of the Lord and His Word. Countless invitations have been sent out to the wedding feast, but how few have responded in Christian lands! Is it not time for the Church to invite now those upon the highways and byways in Gentile regions?

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Are we not bidden to do so both in the Writings and in the letter of the Word? India, China, and Japan, and the whole Mohammedan world, stand waiting. Why not try there? But it will not be enough to publish a version of some book in Arabic and Hindi, and then let the whole edition lie idle in London. Advertise in the native papers, advertise systematically and persistently, and dispose of the copies for little or nothing, for the possible readers are mostly poor. Why not try this? It is not money that is lacking.
ESSAY ON THE GLORIFICATION 1907

ESSAY ON THE GLORIFICATION 1907

     THE GLORIFICATION OF THE LORD'S HUMANITY. By the Rev. Thomas Child. London, James Spiers, 1906. Pp. 79.

     This essay, which is the last production of its author's active pen, having been written shortly before his death, gives evidence of being the fruit of much study and contemplation of the profound subject with which it deals.

     The work is divided into three parts, the first part dealing with "the fundamental elements of the Lord's nature" when incarnated; the second, with the process of glorification; and the third with the resurrection Body. The author wisely begins with a connotation of the process of Glorification with the progress of regeneration and with the work of creation. The consideration of regeneration in this connection has been, of course, conspicuous in every discussion of this subject; but the same cannot be said as to creation. And yet the work of creation is nothing but the Divine going forth and clothing itself; and it must necessarily follow that for any interior comprehension of the Glorification the doctrine concerning creation is essential. Mr. Child does little more than refer to their connection, and perhaps little more could be expected in the limits of an essay, yet even the reference is a valuable suggestion of lilies of thought and study.

     In considering the nature of the Lord at the Incarnation great pains is taken to show that the Divine Natural which the Lord had in potency, from eternity, was the "germ" or inmost of the human assumed from Mary; and that it was from this that the work of glorification was possible, i. e., the putting off of the assumed human and the putting on of a human both conceived and born of the Father.

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The teaching is an important one and necessary in order to avoid the error--against which Mr. Child especially directs himself--of, perhaps tacitly, supposing that anything assumed from man could be made Divine. But we cannot so readily accept the author's statement as to the descent of the Divine. According to this, the Divine Natural in potency, Prior to descending into "the mind of Mary" (!) was clothed with "corresponding forms of perverted good and truth of the most malign description procured from men in the world of spirits. It was from these perversions that arose the temptations of the Lord analogous to those in us from the evils derived from our fathers." For our own part, we are unaware of any teaching in the Writings which countenances such a theory, and Mr. Child himself, although he gives abundant references to most of his statements, fails to supply us in this case. To some the theory seems demanded by the supposed necessity of supplying the Lord with an evil heredity "analogous" to man's paternal, as though otherwise His temptations could not be so severe. The Writings, however, supply only one "analogy," and that is, that what man receives from his father, with the Lord was Divine. And equally explicit are they in showing that all the evils of the human race were assumed in what was taken on from Mary, and no other way of assumption is even hinted at. Indeed, it is shown that otherwise these evils could not have been wholly rejected. (See A. C. 1414)

The necessity of something analogous to man's evil paternal heredity in that which the Lord assumed would entirely disappear if reflection were given to the teaching that the severity of temptation depends, not on the quality of the evil assailing, but on the quality of the love resisting. Indeed, it is only on this ground that we can have any comprehension of the utter grievousness of the Lord's temptations. In the body from Mary, the Lord assumed a plane into which all the hells could inflow, and even the proprium-nature of the angels, and it was because He resisted from infinite love that His temptations were bitter beyond compare.

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In the part of his essay which deals with the Resurrection Body, the author is in general in agreement with the "dissipationists," but he goes much further than either Hindmarsh or Noble in his utter ignoring of the body assumed. To him, as to the anonymous author of The Divine Humanity, (1868), the body, the wonderful and complete tabernacle of the soul, is nothing,--not even evil. It was "the mind of Mary" into which the Divine descended, and the material particles of the body were "simply an addendum for certain purposes." And therefore it was "the mind of Mary" that was rejected, and the Divine Natural Mind assumed; and the final rejection of the body had really nothing to do with the work of Glorification, but was merely a necessary consequence. Passages teaching that the Lord was glorified "even as to the flesh and bones" are all explained as to the Divine Natural (not material) body. As to this there can of course be no dispute; but we cannot agree with this summary dismissal of the assumed body--which, in fact, was the assumed human, them being no other human assumed--from all consideration in the work of glorification. Not that the material body was made Divine, but that the rejection of that body as to its ultimates, was, in itself, a part of the work of Glorification, and was effected, like the rejection of everything else derived from the mother, by temptation-combats.

To support his entire ignoring of the assumed body, the author gives a novel interpretation to an otherwise, to him, unanswerable passage in the posthumous work on the Last Judgment. (n. 87.) Literally translated this passage reads: "Therefore He could glorify the whole body, . . . thus as to (quoad) that of the body which, by those who are born of human parents, is rejected and rots away, with Him was glorified and with this He rose leaving nothing in the sepulcher, differently than is the case with any man." Mr. Child would translate (quoad) by "as far as," and he even expresses surprise, bordering on contempt, that anyone could translate it differently. Thus he would make the passage read, "Therefore He could glorify His whole Body . . . as far as that part of it which is cast off and putrified in those born of human parents. . . ."

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He does not quote, still less explain, the significance of the last sentence of the quotation, which we have italicized. But aside from this, we may remark that, while quoad is very frequently used in the classics in the sense of "as far as," we have yet to find a single case in which the Writings so use it. It is used by them thousands and thousands of times, but always with the meaning of "as to," "in respect to." And that this is its meaning in the present passage may be readily confirmed by many passages not quoted by Mr. Child.

However, we would not wish these criticisms to lead to any underestimation of the value of this essay in stimulating thought and reflection on what must forever be a subject of the deepest and most reverent study. The author has brought together a great number of passages from; the Writings, and his references alone would be a welcome aid to the student. The work undoubtedly contains useful suggestions, and while we may not always agree with its conclusions, yet in any case, the consideration of them should serve to lead to a fuller realization of the difficulties of the subject, and to excite to deeper study and clearer thought. Whether the author's work will fulfill his expectations in "reopening this subject" of the Lord's Glorification, for discussion in the Church, remains to be seen. But judging from the superficial reviews which the work has received, it does not appear probable.

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OUR PERSONAL RELATION TO THE LORD 1907

Editor NEW CHURCH LIFE:

On the night of April 6, 1744, Swedenborg, after a day of profound and beautiful spiritual thought, had the transcendent experience of being introduced to the intimate, personal presence of the Lord (Documents II. p. 159); in his humiliation he was lifted up and actually lay on the bosom of the Lord, whose holy countenance rested upon him with a smile of ineffable love, and whose searching inquiry as to his spiritual health must have thrilled to the very depths of his being. In prostration of spirit Swedenborg replied: "Lord, thou knowest this better than I." Remembering that that other beloved disciple who lay on the Lord's bosom was he who represented charity in act we may see how this submissive answer prepared him to receive the next Divine utterance: "Well, then, do it!"

In reading this account I asked myself, Are we not too apt, in the sphere of the world's skeptical thought about spiritual things, to take such accounts as the foregoing incredulously,--to interpret them away as allegorical or visionary, rather than actual?--to make our conception of the Lord's infinity an excuse for unbelief as to His real Personality and personal presence with man? Do we distinguish sufficiently between thinking personally and thinking materially? We should discriminate between man himself and the embodiment (the natural or the spiritual body) whereby he stands forth to view and which constitutes the medium by which the man becomes known and communicates with the objects of his care and affection. But though the body alone is not the man, in the body is the man--the soul. And so in thinking of Swedenborg as resting on the Lord's bosom we should be able and willing to think of the Lord, not indeed as being bounded by any time or space but as nevertheless infinitely able to establish even such intimate relationship and communication as Swedenborg here describes,--according to appearance, it is true, but a true appearance.

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What is the whole finite creation but an appearance, in which the only real is the Divine Soul of it all?

Without attempting a more thorough investigation of this abstruse subject let me suggest the importance of a constant and living realization of the fact that every moment of our lives we ourselves are lying on the bosom of the tender, yearning infinite love of the Lord our Saviour; and that if we would that in the inner light of the spirit we too might see resting upon us the benignant, brooding smile of our Heavenly Father, we on our part must turn our earnest, purposeful thought toward Him as the Author of our being--of our every power of life--of the salvation which (miracle of miracles) is to make us from dead and loathsome things, living souls, sharers in that life of the spirit of which we as yet have so far-off and unreal a conception. How vital is it that we, like Swedenborg, have open ears to hear the Divine call to self-examination, and that we answer, after making the required and prayerful effort, "Thou, Lord, knowest better than I what there may be of saving grace in what I have been enabled to do." According to what He finds in us of genuine love and striving will He be able then to make still further audible to us His Divine admonition, "Well, then, do," to sound forever in our inner hearing and daily and hourly throb through our life and being, the sum of all wisdom and the secret of all happiness.

"The Lord is brought present before man in no other way than by an internal looking upon Him, which is effected by faith from charity. If the Lord appears to any one in an external form, still the interiors are what are affected, for the Divine penetrates to things inmost." (A. C. 6849.) G. G. S.

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Church News 1907

Church News Various 1907

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. Recent visitors have had a characteristic taste of Bryn Athyn life in midwinter,--the whirl of social pleasures freely seasoned with tonsilitis, chicken-pox, measles, and other ills that human flesh, especially youthful flesh, is heir to. The wonder is that with such a teeming crowd of children among us we have thus far escaped any serious visitations. On the other hand, there is always something to commemorate and celebrate, and our folks are a good bit like the genial Mrs. Wiggs,--prone to ignore the passing shadows and make the most of the recurrent sunshine. Our numerous progeny is a constant source of wonder to the neighboring country-side, and every now and then we hear some of the absurd stories that are being circulated about the "Swedens" or "Swedenburgers." One friendly neighbor, a country doctor, asked us the other day quite earnestly "if it was really true that no one could be a full member of our Church unless he had ten children, and that no one could be a bishop among us unless he had thirteen?"

     In the Schools, besides the regular monthly socials, there has been little to record except the usual steady work. Those engaged in the Cantata and the Play for the Assembly, are busily practicing. The entertainment fund is growing, as indeed it needs to do, in view of the record-breaking attendance that is expected. The general program of the meetings, so far as yet arranged, will be found among this month's "Announcements." With the new buildings, there is no fear of our ability to house all who may come. In order to secure equal treatment for all at the meals, we must ask all our friends not to tip the waiters, but to reserve their bounty for the last day, when the hat will be passed around for the servitors. At the last Assembly there were some who did not receive proper attention at the meals simply because others had privately hypnotized our colored friends. At the coming Assembly Mr. Charles S. Smith will act as Mine Host, and will see that all wants are supplied, if only made known to him at once.

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There will be only one regular banquet,--on the Nineteenth; the program for the other dinners will be spontaneous and impromptu. We look to the other centers to bring surprises in the way of new songs, "stunts," etc. But let the serious and the spiritual be the predominant note, at this Assembly as at the former ones.

     The new philosophical movement does not seem to be losing in interest and impetus. A new "Principia class" has been started with Mr. Charles R. Pendleton as instructor, and two groups are meeting weekly to study the work "On the Infinite." Recent sermons have shown the result of the present intense study of the most exalted subjects in our Theology. Two sermons by Mr. Odhner, on the Infinity and Eternity of God, were much enjoyed by most of us.

     Instead of the usual doctrinal class after supper on the evening of Friday, March 15th, a memorial service was held in the chapel, for our late beloved friend, Miss Mary Doering. Mr. Acton preached a moving sermon on the text: "Into thy hand I commit my spirit," and the Bishop followed with remarks on the nature and indestructibility of life, concluding by reading a tribute from a lady, from which I venture to quote as it voices the affection in which Miss Doering was held on account of her lovely use and gentle character.      O. S.

     "The sphere of her memory will have a lasting place in every home which has known her presence. If I remember rightly, Miss Mary recently told me that she had cared for thirty-four new born babies, all of whom were yet living and all within the Church. The results of her chosen work strike us with peculiar force when we consider this, and we know from the way in which she performed her duties that her heart was in her use, from her love of the doctrines of the Church. Her work among us was one which embodies one of the first uses of the angels, and we cannot doubt that she will find a similar plane of highest usefulness and happiness in the world to which she has gone.

     "In the calmer thoughts which follow our first grief at her loss will come the gladness for her that she has entered into that state where the Lord says, "Their angels do always behold the Face of the Father which is in heaven."

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And with us who are left it remains that our children may rise up and call her remembrance blessed. "FROM ONE WHO LOVED HER."

     GLENVIEW, ILL. We had a double celebration of Swedenborg's birthday this year, for we celebrated in Glenview on the 29th with a banquet, speeches and songs, and the next evening we visited Sharon church and had another celebration.

     Our annual masquerade ball was held at the club house of the 14th of February, and all voted it a success. The room was decorated with garlands of red hearts, and a picture gallery of comic valentines was festooned around the four walls. The costumes were very varied and ranged from the beautiful to the ludicrous. The funniest gentleman's prize went to a darkey girl, and the funniest ladies' to a Dutch girl with very noisy wooden shoes. An Indian brave and an old-fashioned lady took prizes for the best and prettiest costumes.

     Although the ice on "the lake" has not been exceptionally fine this winter, yet we have had exceptionally fine times on it. On Sunday afternoons, old and young, great and small, would turn out to clear off the snow (which seemed to fall regularly on Fridays and Saturdays), then in the evening there would be a big bonfire, and after skating until every one was tired and cold, we would gather around the fire to watch the sparks and to sing until it was long past time to go home.

     There was one sleighing party, ending with a pleasant little social, at the home of Mr. and Mrs. Blackman.

     Besides these social events there were several others given in honor of Miss Clio Pollock, of Wheeling, who has been visiting here.

     But the last event, and the one of which, at the present moment, we are proudest, is the children's operetta, "Market Day." Heretofore we have imagined that there was no talent, and that it would be useless to attempt anything in that line. But Miss Vida Gyllenhaal, who has charge of the singing in the school, undertook the task of teaching the twenty-four school children the operetta, and the result was a surprise and delight to all.

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There were some six or eight soloists; the scene of the operetta was Norway; and the Norwegian costumes were most picturesque and becoming.

     As curtain raisers there was a tableau, and several motion songs by the youngest class in the school; and though the entertainment was enjoyed so much by all who saw it, it was evident that the children who were taking part enjoyed it even more.     E. J.

     NEW YORK. February the seventeenth, the day of the third "New York Assembly" was a notable day for our little society. The "Assembly" was really a dinner, but what with our many and distinguished visitors from Bryn Athyn, and the infrequency with which our members are able to meet together socially, it seems quite natural to call it an assembly. The visitors were Bishop and Mrs. Pendleton, Mr. and Mrs. Hicks, Mr. and Miss Pitcairn, Mr. Ernest Robinson, the Rev. C. E. Doering, Miss Hogan, Miss Sophie Falk, and Miss Alice Grant, all of Bryn Athyn.

     The Bishop preached in the morning, giving an illuminating discourse on immediate and mediate revelation, in which he showed that, while in former churches there had been one or the other of these revelations, the crowning glory of the New Church rested in its ability to receive both; the mediate revelation was given in the Writings, the immediate was to be given in the perception of genuine truth in those Writings. There was an attendance of thirty-six persons, the largest audience we have ever had, and one that taxed our seating accommodations to the utmost.

     After the service came a short social reception, after which we all, (or, strictly speaking, thirty-one of us), adjourned to a neighboring restaurant on 24th street, where we had been fortunate enough to obtain a large and comfortable dining room entirely shut off from the rest of the building. Our pastor, Mr. Acton, acted as toastmaster, and the presence of Mr. Walter C.
Childs is sufficient assurance that we had plenty of inspiring songs and genial wit.

     The first speech was made by the Bishop in response to the toast, The Growth of the Church; he dwelt particularly on the children as being, in more senses than one, the main source of the Church's increase, both spiritually and naturally.

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The Bishop was followed by Mr. Pitcairn who spoke to The Academy, showing that the reason for the growth of the Academy movement lay in its devotion to the Writings. In answer to the toast to the General Church, Mr. Doering gave an account of the uses now being conducted by that body; while Mr. Hicks made some happy remarks in response to the toast The Home, his remarks including the reading of two semi-humorous, but wholly beautiful selections on The Wife and The Baby. Then there was a toast to Friendship responded to by Mr. H. M. Preen, whose remarks were ably supplemented by a speech by Mr. Pitcairn on the subject of feasts of charity. Mr. Sellner responded to The New York Society by a paper giving the history of the Society since its inception in 1884,--a history which faithfully reflects every important movement in the "General Church." Mr. Sellner is one of the original members of the Society, and the hope was expressed that his paper would be enlarged and published in the Life.

     There were many other speeches, including one to our members in the other world; but merely to give a list of toasts will convey little idea of the thoughts that were uttered or the sphere that prevailed. There were Academy men and women present, the dinner was good, the singing was whole-hearted, the sphere of good-fellowship was strong and the speeches were elevating--and what more need be said?          A.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The Society at BROCKTON, MASS., recently celebrated the fiftieth anniversary of the dedication of its church building. Services were conducted in the afternoon by the pastor, Mr. Hoeck, assisted by several ministers from neighboring New Church societies, while the general pastor, the Rev. James Reed, preached. A banquet followed, after which "the remaining exercises were presided over by Warren Goddard, Esq., as toastmaster." Of those who attended the banquet, twenty-six had been present at the dedication services fifty years ago.

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     The General Convention will meet this year at PHILADELPHIA, on May 18th.

     By bequest of the late Miss Alice C. Fonerden, the BALTIMORE English society will be the beneficiary of nearly $10,000. Miss Fonerden was a descendant of the Rev. Adam Fonerden, who, in the year 1795, came out of the Methodist Church together with the Rev. John Hargrove, and became one of the founders of the Baltimore society.

     Swedenborg's Birthday was celebrated in BALTIMORE, MD., On the preceding Sunday, January 27th, by addresses at the Baltimore Mission by the Rev. Messrs. L. H. Tafel, Arthur Mercer and G. L. Allbut. Mr. Tafel spoke on The Preparation of Swedenborg for his Work.

     At LAKEWOOD, O., Swedenborg's Birthday was observed by a social at the rectory, when the pastor, the Rev. Thomas A. King, spoke on Swedenborg's Preparation, and referred to the growing appreciation of his scientific works by the learned world. The day was also observed at LAPORTE, IND.

     A "New Church Settlement House" has been established in NEW YORK at West 42d street, near 8th avenue. Board is offered to seven or eight girls at cost price--four dollars a week,--and the house is made the centre for various industrial classes, kindergarten, Sunday School, etc. It also includes a chapel which has been duly dedicated. This movement, which was inaugurated some twenty years ago by a class of young girls in the Thirty-fifth street Sunday School, resulted first in a small "mission class," and subsequently in the establishment of the chapel of the Divine Providence on Fifty-third street. From this place the mission has finally settled in its present location and been enlarged as a Church Settlement House. It is in charge of a board of sixteen women managers.

     The new church building recently erected by the ALLEGHENY (PA.) Society was dedicated on Sunday, February 3d, by the Rev. William L. Worcester, assisted by the pastor, Rev. John R. Stephenson. The attendance was 325, of whom 58 partook of the Holy Supper. At the evening services there were over 270 persons present.

     The Messenger of February 20th publishes a description of the new building together with an illustration.

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The church proper is so arranged that it can be made to include adjoining rooms designed for the Sunday School, when it will seat an audience of 325 person. In the basement is a large gymnasium with men's club rooms, store rooms, etc.; and on the floor above the church is an assembly room with stage, and also a completely equipped kitchen. Adjoining the building is a parsonage of eight rooms, built in the same Gothic style of architecture.

A trial into which the question of Swedenborg's sanity has been introduced is at present awaiting final determination by the Supreme Court of Indiana. It is an action brought by the heirs and relatives of the late George W. Defenbaugh to set aside certain provisions of his will bequeathing property, valued at over $7,000, for the maintenance in KOKOMO, Ind., of a New Church Library and occasional New Church services. The plaintiffs alleged that the testator was not of sane mind, and in arguing on this point one of their lawyers, "with excessive force and violent gesticulation, said positively that Swedenborg was insane, and was declared so in the Encyclopedias." The whole object of the plaintiffs was, in fact, to show that the testator's insanity was sufficiently proved by the fact that he believed in the "insane doctrines of Swedenborg." But when the defendants attempted to show the true nature of the New Church doctrines, the Court sustained an objection to this testimony on the ground that the "Swedenborg religion" was not in dispute. The jury decided in favor of the plaintiffs, but an appeal has been taken.

This case is of more than usual interest not only because of the issue raised concerning Swedenborg's sanity, but also because it has furnished the basis for a ridiculous story that has been given wide publicity throughout the country. In the Philadelphia North American this story Is conspicuously headed "Swedenborgian Ghost to act on Board of Trustees." Then follows the story to the effect that George W. Defenbaugh has bequeathed certain property for the spread of the "Heavenly Doctrine" on condition that his ghost shall have a seat and voice on the Board of Trustees. The origin of this story is that Mr. Defenbaugh, regarding his will as in the nature of a trust deed, decreed that "during his natural life" he himself should be empowered to act in place of one of the trustees--his son, who was a minor.

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This was merely a precaution in case some action might be necessary before Mr. Defenbaugh's death,--but it was sufficient material for the fanciful reporter on which to base his ghost story.

     CANADA. The new parsonage of the society in BERLIN, ONT., was formally dedicated on March 8th, and turned over to the occupancy of the pastor, the Rev. W. E. Brickman, and his wife. After the reading of lessons from the Word and the Writings, Mr. Chas. A. Ahrens, president of the society, with appropriate words, handed the pastor the keys of the house and asked that it be dedicated to the Lord. Mr. Brickman then consecrated the house to the uses for which it had been built, giving some instruction on the subject of the uses of the house and the happy life to be lived there. Messrs. Charles Ruby, John M. Schneider and Wm. Hendry took part in the exercises, the last named saying that he had been a member of the society for over thirty-six years, but it had never been in as good working condition as now. He urged hearty co-operation with the pastor and his wife.

     The new parsonage is a handsome building. It has eleven rooms and is provided with hardwood floors and all modern conveniences, such as gas, electric light, steam heat, etc.

     Mr. Brickman has been suffering from an attack of the grippe, with temporary loss of his voice, so that he has not been able to preach for two Sundays. The service and a sermon has been read by Mr. Chas. Ruby, who also read Scripture and other selections at the house dedication.

     The Rev. Edwin Could, of MONTREAL, passed into the spiritual world on March 10, 1907, at the age of seventy-one years. Mr. Gould who, together with his father, Mr. Ira Could, founded the little New Church society in Montreal in 1861, a year afterwards entered the ministry of the New Church, and spent his whole subsequent life as pastor of the society in Montreal, (with the exception of the years 1873 to 1875, when he was Pastor of the society in Glendale, O.). Though a constant attendant at the meetings of the General Convention, Mr. Gould took but a small part in the external activities of the Church, but was very much of a student and a writer of no mean ability. His work on "Swedenborg and Modern Biblical Criticism" is well known, and he was a frequent contributor to the periodical literature of the Church.

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Theologically he stood not far from the principles of the Academy, and was rather intimately associated with some of the early Academy men.

     GREAT BRITAIN. An English correspondent to the Messenger writes that Swedenborg's Birthday is coming to be more and more celebrated in connection with the Junior Members' League. The day is observed by the choosing of the nearest Sunday thereto for the reception of Junior Members. Why this is called a "celebration of Swedenborg's Birthday" is not explained.

     A more obvious celebration was that held at KEARSLEY On Saturday, January 26th, when representatives of five New Church societies met together and listened to addresses on Swedenborg, made by the ministers present. Those present were "Junior Members," but it should be remembered that in the New Church in England, the term "Junior" is a very elastic one, many of the "Juniors" being frequently seniors.

     At BURNLEY the Rev. E. Jones recently delivered before the society there an illustrated lantern lecture on the Egyptian Book of the Dead. The lecturer explained how nearly the Egyptian views of heaven and the future life approached those of the New Church.

     There is quite a flavor of old days about the account of the method adopted by the New Church people in SKEGNESS, SCOTLAND, to advertise missionary lectures. Three lectures had been delivered at a few days' intervals, which had been announced by cards delivered to every house in the town. But to ensure a large attendance at the last lecture, on the afternoon of the day of its delivery the town crier was sent around to proclaim it, presumably in the stentorian tones usually attributed to towns criers. The result is said to have met all expectations.

     MAURITIUS. The Rev. Dr. Fercken, the new (and the first) pastor of the old established society at Port Louis, preached his first sermon to the society on Christmas day. There was a large attendance, and eighty persons partook of the Holy Supper. It is Dr. Fercken's intention to conduct two weekly Sunday services, one in Port Louis and the other in the neighboring county.

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     Special Notices.

     THE ANNUAL MEETINGS AND THE GENERAL ASSEMBLY.

     THE COUNCIL OF THE CLERGY.

     The Council of the Clergy of the General Church of the New Jerusalem will meet at Bryn Athyn, Pa., from Wednesday, June 12th, to Saturday, June 16th. The ministers are requested to send their annual reports to the Bishop before June 1st.

     THE TEACHERS INSTITUTE.

     The teachers connected with the General Church, and other friends especially interested in the educational work of the New Church, will meet at Bryn Athyn, Pa., from Monday, June 17th, to Tuesday, June 18th.

     THE EXECUTIVE COMMITTEE.

     The Executive Committee of the General Church will meet at Bryn Athyn, Pa., on Tuesday, June 18th, at 3 P. M., and the members of the Corporation at 8 P. M.

     THE GENERAL ASSEMBLY.

     The Sixth General Assembly of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from Wednesday, June 19th, to Sunday, June 23d, 1907. All members and friends of the General Church are invited to attend.

     The Assembly will open with worship on June 19th, at 11 A. M., to be followed with a banquet in celebration of the day.

     On Thursday, June 20th, the Assembly meets at 10 A. M. A public session of the Corporation will be held at 3 P. M., and an evening session of the Assembly at 8 P. M.

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     On Friday, June 21st, sessions of the Assembly will be held at 10 A. M. and 3 P. M., and a social reception will be given at 8 P. M. under the auspices of the Civic and Social Club of Bryn Athyn.

     On Saturday, June 22d, sessions of the Assembly will be held at 10 A. M. and 3 P. M., and a dramatic entertainment will be given at 8 P. M.

     On Sunday, June 23d, divine worship will be held at 11 A. M. The Holy Supper will be administered at 4 P. M., and a sacred concert will be given at 8 P. M.
CEREMONY 1907

CEREMONY Rev. W. F. PENDLETON 1907

Announcements.

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NEW CHURCH LIFE.
VOL. XXVII. MAY, 1907. No. 5.
     On a previous occasion we spoke on the subject of Imagination, and it might be supposed that there is no special connection between the subject of Imagination and that of Ceremony; but since there is a close and intimate connection between them, since they bear a relation to each other something like that of cause and effect, it will be proper at the outset of these remarks to introduce briefly the subject of Imagination, which acts as a potent cause in all things of ceremony, as well as in all the other externals of human life, or in all things which bear upon the mutual relation and intercourse of men with men in the activities of human life.

     It was shown in our remarks on Imagination, that without that factor of the human mind there is no science, no invention, no art, no civilization: and man lives and remains an animal, having only the instincts of an animal. Imagination is the first agent in lifting man above the life of the animal or the savage, and makes of him a rational human being, a man, finally an angel. Rationality itself has its basis in Imagination, and rests upon it, as a house upon its foundation. No rationality is formed without imagination, and it is the stage through which min must pass in order to become intelligent and wise, as the angels in heaven are.

     It was shown that man carries with him into the spiritual world, the habit of imagination, as well as the state of rationality that has been evolved out of it; and that the quality of his life in that world is according to the quality of the imagination and rationality that has been established in him here, from which he cannot to all eternity depart; for as the tree falls, so it shall lie, so it remains forever.

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     It was shown, that not only is the mental or subjective state of man in the spiritual world according to his imagination, but his objective state as well, or the external environment which encompasses him: that by an irresistible law of that world the quality of mind or Subjective life, which takes form in his imagination, ultimates itself in his surroundings, and makes his outer spiritual world; and he can have no other outer world, no other environment, except that which is an accurate expression, a picture, of the world that is within him. For in the spiritual world, externals must agree with internals and represent them. This is the law of heaven, and also of hell; and the stay of man in the world of spirits is but a stage of preparation by which his internal, and external, his inner and outer life, are brought into agreement, so that they may fully correspond, or the one may fully represent the other. When this work of the agreement of the internal and external life has been accomplished, man by a natural and inevitable course passes to his final abode, and there remains forever, in some society of heaven or hell, where the environment or outer world is an accurate or complete picture of his subjective life.

     It was further shown that this law of the spiritual world is also in the effort or endeavor to ultimate itself in this world or while man is still in the life of the body; and that this endeavor is the efficient cause of what we call civilization, or of human culture and refinement; which is but the creating of an environment, as an actual expression of the subjective life within. This endeavor leads man to form as it were an imaginary heaven while he is still in this world; and if he loves and worships this environment alone, his world becomes nothing else than a fool's paradise, in which he vainly imagines all the happiness of human life to be concentrated.

     Still it is the will of the Divine Providence that something of an earthly paradise be formed for man in the world, for thereby he is prepared for his heavenly paradise, if its earthly counterpart be net loved inordinately or as the end of human existence.

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We shall endeavor to show that ceremony is one of the efficient instruments by which the world of imagination is to become a world of external reality, even while in this world; and, as such, its laws and principles ought to be fully understood, in order that they may be used for their legitimate value, as a preparation for the life which is to follow. And while ceremony is not the all of human existence, while it is not an end, but a means to an end, yet it is an essential instrument of human culture and human development, of human preparation while in this world, for the life of the spiritual world.

Any inquiry into the origin of ceremony would be at the same time an inquiry into the origin of every science, of every art, of all culture, and all civilization; far they all have a common cause and a common origin, which common cause and origin is in the spiritual world, and is nothing else than the effort of those who are in the spiritual world, or the Lord by means of them, to give to men from their own rich store a portion of the blessings which they enjoy, by reproducing in the natural world some of the heavenly forms of mutual love, mutual intercourse, and mutual enlightenment. Every angel and every good spirit wishes to communicate what he has, all his goods and truths, to others, and in the communication his store is continually replenished, as the widow's flour and oil, which she worked into bread for the prophet Elijah. Not only do they wish to communicate of their own store to each other, but to men on earth, that men may thereby be prepared to dwell among them, and add the riches of increase to the fulness of their life. For man is at first not prepared to dwell in angelic company; every angel is a gentleman or a lady of the highest type, but this cannot be said of men in their natural and primitive condition. Men must, therefore, go through a course of education and culture, while still in the world,--culture of will, of understanding, of speech and action, that they may be prepared to put on the garments of heaven, and made worthy of intercourse with such noble and exalted company. Man, therefore, must above all be civilized and humanized while still in the life of the body and to this end the means are provided him from heaven, by Revelation or the Word of God, that he may in the spirit of worship and praise put on the roughness, the coarseness, the boorishness, as it were, of the natural man, and clothe himself with the garments of salvation and eternal life, the garments of love and charity.

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     This provision for the transformation of man from a brute to a man, and from a man to an angel, began to be made early in the history of the human race; and it was made, as was said, by revelation from heaven.

     Certain men in the most early times, in the Most Ancient Church, and afterwards in the Ancient, by Divine interposition had their spiritual eyes opened, and were given a view of the environment of angels and good spirits, and were commanded to reproduce the same in the natural world, and were taught how to reproduce them, by writing and speech, and by all the works of art. From this arose representative worship, by which something of the environment of heaven was reproduced in the world of nature; and by which men were inspired to increase and multiply the heavenly forms, thereby elevating the understanding into heavenly light, and into angelic association. From this arose all the arts and sciences, and all the forms of human culture and civilization.

     A type of the mode by which this was effected is given us in the command given to Moses on Mount Sinai: "And look that thou make them after the pattern which was shewed thee in the mount." (Exod. xxv. 40.) "And thou shalt rear up the tabernacle, according to the fashion thereof which was shewed thee in the mount." (Exod. xxvi. 30.) "Hollow with boards shalt thou make it: as it was showed thee in the mount, so shalt thou make it." (Exod. xxvii. S.) Concerning this command to Moses, we read in the Arcana Coelestia, n. 10276, as follows:

     "All things which were instituted with the Israelitish nation were similar to those which ire in the ultimate heaven, but in less perfection, because in the nature of the world: as the tent with the ark, with the table on which were the breads of faces, with the candlestick and its lamp, with the altar of incense, the garments of Aaron and his sons, and afterwards the temple, with the secret place there containing the ark on which were the propitiatory and the cherubs; also the brazen sea, the layers, and the like; nevertheless innumerable more things appear in the ultimate heaven, but in greater excellency and perfection.

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From that heaven the things which were to be instituted with the Israelitish nation were shown to Moses by the Lord on Mount Sinai, as is evident in Exodus, chapters xxv. 40, xxvi. 30, xxvii, 8; howbeit they were not seen by Moses there with the eyes of his body, but with the eyes of his spirit."

     Much more is given us in the Writings on this subject, but this is sufficient to exhibit to us the mode and manner by which the beautiful things of the angelic environment in the spiritual world were brought down and reproduced in the world of nature, that men might thereby be lifted out of their primitive and savage condition, and be clothed with the garments of heaven while still in the world, and, be thereby prepared for angelic association in the other life.

     This and no other is the origin of all the arts and sciences which we now enjoy; and this and no other is the end and purpose for which they were given; that is, for the reformation and regeneration of man while he lives in the world, clothing him with a suitable external from a living internal, during the years of his natural probation in the world.

     This then is the origin, purpose and use of ceremony, an origin and use which it has in common with all the arts, namely, in humanizing the individual, and in preparing him to become a form of use to the neighbor in this world and the other.

     Ceremony, therefore, occupies its own place in the laws of order, and has its own use to perform in the economics of human life. This is clearly set forth in the True Christian Religion, n. 55, as follows:

     "As to what concerns the order according to which the Church is established by God, it is this; that God is in all and every part of it; and the neighbor is he towards whom order is to be exercised. The laws of order are as many as there are truths in the Word; the laws which relate to God will make its bead, the laws which relate to the neighbor will make its body, and ceremonies will make the dress; for unless these (namely ceremonies) hold the others together in their order, it would be as if the body were stripped naked, and exposed to heat in summer, and to the cold in winter; or as if the walls and roof should be removed from a temple, and thus the sacred asylum, the altar and the pulpit, should stand without protection, exposed to various violences."

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In the same number it is also said, that ceremonies belong to economical laws, which make the dress; "wherefore these like the dress may be changed."

     From this reaching we learn that ceremony is for the general body of society, or the state, or the church, as the dress is for the individual body; and while no particular form of ceremony is essential, yet ceremony itself is essential for man, in order that he may establish himself in proper and becoming relations with God and his neighbor; and without it he cannot be protected from the "various violences" to which he will be exposed. No particular form of dress is essential, yet dress itself is essential, that man may worship his God in a becoming manner, and for the orderly relations of man with man in human society; and without it he would relapse into the condition of the barbarian and savage.

     Therefore, while we are not to exaggerate the importance of dress or ceremony, we are still to give it its proper place both in worship and in the ordinary utilities of life; that is to say, there must be religious ceremony, social ceremony, and state ceremony, in order that man may approach God and his neighbor in a manner that is civil, decorous, and becoming, and cultivate by such approach the virtues which are civilizing and humanizing in their influence and tendency, distinguishing him from the savage or the wild beast, which are devoid of the proper forms of approach and neighborly relation.

     By religious ceremony man prepares himself to draw near to God, and to enter into the company of good spirits and angels, provided for in all the forms of ritual and worship. By social ceremony man clothes himself in a becoming manner, in the forms of deportment, courtesy, and etiquette, to come into proper relation with his neighbor in the activities of life, State ceremony also has its proper place in the relations of public officials with one another, and of one state or kingdom with another in diplomatic or international intercourse. All having in view that the laws of love to God, and love to the neighbor, or charity, may he properly applied and accommodated, that man may come into the presence of God, and establish mutual relations with his neighbor.

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Ceremony, like all things,--like all the good gifts of God to man,--may be exaggerated or abused. It may be lifted out of its place,-in what is formal and changeable according to conditions,--and be made essential; or it may be used as a cloak to cover and conceal the savage and brutish nature of man as yet untamed within. But exaggeration or abuse does not take away rise or destroy it, except with him who exaggerates or abuses; and the abuse of a thing is no argument against its use; and he is an unwise man, who seeing the abuse of a good thing, turns himself away and rejects the use also of a false principle, which if carried to its extreme limit, would deprive man of every good of heaven and the church, every good of human society. For there is nothing that may not be abused, perverted or turned into its opposite.

As we have said, ceremony itself is essential in its own place among the laws of order; though particular forms of ceremony are not in themselves essential, and may be changed at will, or according to the conditions of human life, in which men may find themselves. Ceremony is not only like dress, but is dress; and we need one kind of clothing in winter and another kind in summer, one kind of garment on one occasion, and another kind on another, but we need clothing on all. There is no condition or human life or intercourse in which something of dress or something of ceremony is not needed. This is true in the forms of worship, and in all human relations. The ceremonies of the Jewish worship were appropriate and suitable to the conditions existing at that time, but these forms were wholly unsuited to the conditions of the Christian Church which followed, but ceremony or dress was needed in each. The essentials of ceremony therefore, do not change; which may be seen in the sacraments of Baptism and the Holy Supper. These are the most holy rites or ceremonies of the Church; and their regular administration is essential to the welfare of the church, for by them man is introduced into angelic association, and kept in a state in which he may receive all things of faith and love from God; but the particular mode or manner of their administration is not essential, and may be adapted to the actual needs or conditions of the church.

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But a church, without the administration of those two most holy rites, cannot remain and be perpetuated as a church. So it is with all the forms of rite and ceremony. Like dress they may be changed in their mode and manner, but like dress they must always be worn, and can never be wholly dispensed with. "For unless these hold the other things together in their order, it would be as if a body were stripped naked, and exposed to the beat in summer, and to the cold in winter; or as if the walls and roof should be removed from a temple and thus the sacred asylum, the altar and the pulpit should stand without protection, exposed to various violences."

Ceremony is exaggerated and abused when that which is formal is made essential, when that which is merely external is made of greater importance than that which is internal. The ceremonies of external worship are of exceeding great value, and cannot properly be dispensed with in a truly pious and religious life, and as an instrumentality in cultivating love to God and love to the neighbor: but if they are made the all of religion, then ceremony is exaggerated and abused and the church becomes an external without an internal. For in this case the true internal of the church perishes, the weightier matters of the law, justice, mercy, and faith, self-examination, repentance, and shunning evils as sins against God, the faithful performance of the use of one's daily occupation, all of which pertain to the internal of the church, are suffered to decay, and the church reaches its end or consummation. Ceremony then becomes a cloak to cover and conceal the evils of the natural man. The wolf puts on the clothing of the sheep in order to deceive the simple and well disposed; the devil clothes himself in the livery of heaven that he may lead astray even the very elect, making it necessary for the Lord to come and shorten those days that a few may be saved.

Still ceremony is essential in its own place, notwithstanding exaggeration and abuse; and the attempt to do away with it altogether, an attempt that has been made in some religious denominations, leads only to the laying bare of the nakedness of the natural man, or the adoption of stilted and halting forms, with out order or coherence, which are themselves but exaggerations of the principles of ceremony.

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     The use of ceremony, therefore, is similar to that of the human face, or like that of human language, which are not to be used as a mask to cover and conceal the thought and affection which is within; but to reveal and set forth, as by a transparent medium, what is of man's spiritual world, in what is of his natural world, that men may see in a plain and honest exterior, the love, sincerity, and mercy, the good will and charity, which are within.

     There are indeed things which ought to be covered and concealed, and ceremony has this rise also; but they are not in this case covered and concealed for the sake of deception, that one may meditate injury to another: but that there may be time to suppress and remove that which ought not to appear or come forth into the external to the hurt and injury of the true order of human life. The wolf or devil that is concealed in the interiors of the natural as in a cage, must not be nourished and fed, but must be starved and tamed into submission, under the skill and training of the master within, which is the rational man; then shall the wolf and the lamb lie down together, and the lion shall cut straw like the ox, and a little child shall lead them. Or the wild man, whose name is Legion, crouching in the midst of the tombs, will by a Divine miracle, be found sitting at the feet of the Master, clothed and in his right mind.

     In the New Church it is a plain and simple truth, and goes without saving, that there is room for improvement in this line of thought and practice. If we were permitted to see, as it was permitted to the Revelator for the New Church--and doubtless it will be permitted us after the death of the body--to see an angelic couple, two consorts of the highest heaven, we would see a gentleman and a lady, the like of whom has never yet been seen by mortal eye; and yet this picture has been given us, in that wonderful Relation,--forms of angelic love and beauty,--a picture making the eyes of the Revelator dim by its effulgence,--that we may have before our minds the true angelic ideal, which is the truly human ideal, and that we may have and receive some conception of the possibilities of human development, when that time shall come,--the time when the internal is to shine forth in a suitable external, the time when the will of the Lord shall be done on earth as it is done in heaven.

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In order that this may come about, the church must begin in childhood. The child is the father of the man, or the love and perception that is implanted in childhood, will become the father of the man in adult life,--a gentleman of the new school, in a New Church, in which is to be a new religious and social life, such as the world has never seen before.
BEHOLD I STAND AT THE DOOR AND KNOCK 1907

BEHOLD I STAND AT THE DOOR AND KNOCK Rev. C. E. DOERING 1907

     Behold I stand at the door and knock; if any one hear my voice and open the door I will come in to him and u4ll sup with him and he with Me. Apoc. iii:20.

     The words of our text announce the perpetual presence of the Lord with all, whosoever and of whatsoever quality they may be, or they express the Divine Omnipresence of the Lord with all created things, and His continual and unceasing desire to lead all to Heaven and thus to save all.

     They further teach its that mail is free to co-operate with the Lord, which involves that he is also free not to co-operate, but that to him who co-operates the Lord promises conjunction with Himself and the blessedness of Heaven.

     The perpetual presence of the Lord is signified by the words, Behold I stand at the door and knock, as may be evident from the signification of door. In the highest sense a door signifies the Lord in respect to admission into Heaven or into the Church; for Heaven can admit man into these, which is done when man receives Heaven and the Church into himself; or, what is the same, when man receives and lives the principles which make Heaven and the Church. But in the internal sense "Door" signifies truth from good which is from the Lord, since it is by this that man is admitted into Heaven. (A. E. 248.)

     The Lord's being perpetually present and desiring to save all is signified by knocking, The Lord desires the salvation of all,--for this purpose He came into the world and performed the work of redemption, for this purpose He has revealed Himself in His Word, and for this purpose He has again revealed Himself, by uncovering to man the interior truths contained in His Word, so that all can see Him as He appears in His Divine Human.

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     Thus, then, we see that the Lord manifests Himself to man in Truth from Himself or we may say, His presence with man is in the truths of His Word; for it is by means of these that He teaches man about Himself, about a life after death, thus about Heaven and Hell, and how a man is to live in order that he may choose the way which leads to Heaven, and shun the way which leads to Hell.

     In this way, that is, by means of truths, the Lord is present mediately, for His presence is by means of truths, which are veiled over in their descent from Him and their passage through the Heavens, and in this manner are adapted to the understanding of man, so that man can see the truth so revealed, or re-veiled, and not be blinded by the Divine splendor proceeding from the Truth itself. This, man could no more endure than he could endure looking at the sun at midday.

     By His Word, then, the Lord is present with all, for there is no one of all human creatures that has not in some way or other, learned some truth contained in the Word.

     In the Word in its external or written form, the Lord is present to the senses of man, for it is by means of the senses of sight and hearing that man learns the Word. Thus his senses are, as it were, the gate by which truths may enter the memory. But there is another way in which the Lord is present,--a way in which He does not appear to man's senses. Man, indeed, does not know of this presence except from Revelation, and even in revelation it is not perceived except by those who become regenerated. And yet as was said, they do not know of this presence from themselves, they know it because the Lord tells them, and they see its effects in the perception of the spirit which is within the truth they learn by means of their senses.

     That this subject may be more fully understood we quote the following from the Arcana Coelestia, no. 7004: "From the Lord proceeds Divine Truth immediately and mediately what proceeds immediately is above all the understanding of angels; but what proceeds mediately is adequate to the angels in heaven, and also to man; for it passes through heaven and hence puts on angelic quality and human quality: but into this truth also the Lord inflows immediately, and thus leads angels and men both mediately and immediately; for all and single things are from the First Esse, and order is so instituted that the First Esse is present mediately and immediately, thus equally in the ultimates of order as in the firsts.

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For the Divine Truth is the only substantial, the derivatives are nothing else than successive forms thence. Hence also it is evident that the Divine also inflows into all and single things; for by the Divine Truth all things are created. The Divine Truth is the only essential, thus it is that from which are all things. The Divine Truth is what is called the Word in 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 made.' (i. 1, 3.) By such influx the Lord leads man by Providence in what is universal but also in everything singular, yea, in the most singular of all things. . . . That the immediate influx of the Lord is also where there is mediate, thus in the ultimate of order equally as in its first, has been told me from heaven, also that what is effected by mediate influx, that is, through heaven and through the angels there, is very little respectively; also that the Lord by immediate influx leads heaven, and at the same time by it He holds all things there in their order and connection."

From this passage it is evident that the Lord is present with all, keeping things in order, and ruling all things so that by the Divine Truth, flowing both mediately and immediately from Himself, He can lead man to heaven; and moreover that what He accomplishes by the mediate influx of Divine Truth is comparatively little when compared to that which is accomplished by His immediate influx. In other words, that which man does for his own salvation, we may say, is nothing when compared to what the Lord does for him: for there is no ratio between what is finite and Infinite. And yet it is necessary, that man do that little and not let his hands hang down by his side, and wait for immediate influx, for if he does this there is no plane formed in him for the reception of influx.

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It was further stated in the number quoted that the Divine Truth flowing immediately from the Lord is above the comprehension even of the angels, thus it is the presence of the Lord not from without man, but from within him, and is immediately into his very life. From this it is that he lives a man and has the faculties which distinguish him from brute animals, namely, liberty and rationality; for a man is free to think and will as he pleases, whereas animals can not do this, but only live in the order of their life which is according to the common influx from the other world.

The immediate influx of the Lord flows into the soul of man and into even, degree of his mind, even the ultimate, and there conjoins itself with the influx that is mediate or that comes from without. But in order that this conjunction may be effected man must react. Man has no inherent life in himself; he is only an organ of life, a finite recipient of the life inflowing from the Lord who alone is life. As such a recipient man is not an active, but a passive, nevertheless not a mere passive, but a passive to which is adjoined the power to react either with or against the active which is the Divine Life inflowing from within. If he reacts with the Divine, then the influx from within finds a basis on which it can rest. There is then enkindled in man the affection of truth, and this affection disposes the truths that are in the memory into order, so that he sees truth in the light of truth; before this he sees truth only from the light of others. Moreover the truths are raised out of his natural into the internal and are appropriated to him a his own; they become a part of him and form his spiritual mind, if, however, he reacts against the influx, there is no plane in his natural on which it can rest, and the influx is perverted or passes through without reception. Knowledges of truth then remain in the natural mind in a chaotic condition, and man instead of being elevated, plunges himself in to the life of his evils with their delights; he turns and twists the truths into their opposite falses, and he becomes falsity in form. Yea, he would cut off all Divine Influx if it were possible for him to do so; but as this would be annihilation, it is not possible.

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     Now as the words "I stand at the door and knock" signify the perpetual presence of the Lord, so they also signify His perpetual desire to enter into man, or, in other words, the perpetual desire on His part that man should admit Him, His desire is to conjoin man to Himself and to give to him the blessedness of Heaven. This must be evident to everyone who considers the nature of the Divine Love, that it is to love others outside of itself, to make others happy from itself; yea, to give all of itself to others that they may be happy. Because the Divine Love is such, the Lord created man an image of Himself, whom He endowed with the faculty of receiving Him and enjoying the blessedness of heaven; and this He ever gives to those who receive Him.

     The text teaches us that they receive Him "who hear His voice and open the door," that is, who believe in the Word of the Lord. The Divine Truth of the Word is the "Voice of God," and to 11 open the door" is to live according to the Word. The door is not opened, nor the Lord received, by merely hearing His voice, but by living according to it. As hearing in common usage has two meanings, so in the spiritual sense it has two significations. When it means simply to listen, it signifies intellectual sight; for whatever is heard is immediately transferred to the interior of the mind and seen with the eye of the understanding, and from this follows thought respecting it. When, however, hearing is used in the sense of to attend to what is said, it signified obedience. Both significations are involved in the words, "if anyone hear My voice and open the door." There are two classes of men who hear the voice of God, or who hear and study the Word of God, namely, those who study it for the sake of themselves and their own glory and reputation, thus those who only store up truths in their memory without any regard to rise to others, and those who study it for the sake of life. The latter are they who "open the door."

     The presence of the Lord and conjunction with Him is indeed expressed in the whole text, but here is expressed more particularly the part that man has to do in order that the Lord may be present and that there may be conjunction. It was said that to hear or hearing signifies interior sight and consequently thought.

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In the spiritual world thought brings presence; for whenever anyone thinks of another from some affection that other is immediately presented to view, thus he immediately sees him. This being the spiritual idea of thought, it is evident that when we think of the Lord, when we read His Word both in the letter and in the spiritual sense, when we attend worship, when we are in states of meditation and refection about Divine things, we have the Lord present with us. Heaven also is present with us, for all in heaven likewise think of these things, for they are in the interiors of the Word, and every society in heaven corresponds to some truth in the Word, Therefore, the man who devoutly reads and studies the Word is in consociation with the angels of heaven. And as this consociation increases, his mental range of vision is more extended, his spiritual sight is clearer, and from the light of heaven inflowing into his mind he is able to see more interior things in the truths that he has learned.

     But presence is not conjunction. Conjunction may follow, or disjunction may follow.

     Conjunction follows when man obeys the truth which he hears, when he lives according to it. But disjunction follows when man does not obey, that is, there is then disjunction from heaven and from the Lord, and conjunction or more properly consecration with those in Hell. Conjunction cannot properly be applied to those in Hell, for all there are in hatred to the Lord and to one another, and hatred does not conjoin but disjoins. But as they are all in a common hatred of the Lord, they are consociated or banded together like a pack of wolves, or like robbers, to do injury to Him and to those who receive Him.

     That there may be conjunction there must be a conjoining medium. This conjoining medium in man must be that which is of the Lord in him: for the Lord can only conjoin Himself with that which is His own in man. And as the Lord is love itself slid mercy itself, therefore the man who would become conjoined with the Lord must be in love to Him and in charity towards the neighbor. It is only by such love and charity that there is conjunction. If there be not such love, or if, in place of it, there be hatred, then man would not only stand at a distance from the Lord, but would also have an infernal gulf separating him from Him into which he would surely fall were he to approach more nearly. (A. C. 904.)

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     As the man of the Church comes into the presence of the Lord by thought about Divine things, so the Church in general, which is composed of individuals, comes into the Lord's presence when the Doctrine of the Church, formulated by the Priesthood and from which and according to which the common thought of the Church is formed, agrees with and makes one with the spirit and truth contained in the Writings of the Church. And the Church is conjoined with the Lord when its organic life, as well as the life of the individuals, is directed and formed by the Spirit of Truth, from which the Doctrine is derived.

     It was said that by hearing the voice of God, and opening the door is meant the part that man is to do in order that he may be in the presence of the Lord, and be conjoined with Him. The words also teach how man is to do that part, namely that whatever he does he must do as of himself. For in order that man may receive the Lord and be conjoined to Him, it is necessary that he be in freedom to react with the Lord, or to react against the Lord according to his will. This freedom is expressed in these words, If any one hear my voice and open the door, and as was said before it is a result of the perpetual presence of the Lord, which gifts man with the faculty of liberty and rationality. If man were not in freedom to react or if he were a, mere passive vessel of influx, there would be nothing in him to which the Lord could conjoin Himself. That there may be conjunction there must be an active, which acts, and a passive which is capable of reaction. Thus and no otherwise is conjunction possible. From the freedom which the Lord has given him man must react with the Lord, and he does so react when, as from himself, he shuns as sins the evils which are in his external man, for only then can the Lord, inflowing from within, remove the lusts of evil in the internal man, and then at the same time the evils themselves in the external.

     The Lord is present in man's inmost with good; evil with its lusts is present in the interior of the natural; in the memory are the knowledges of truth from which man knows how he ought to live. By means of his rational, when the influx from heaven meets the influx from the world, it is possible for man to view things, on the one hand, from the light of heaven, and on the other from the light of the world, and thereby to weigh things as it were in a balance.

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In this rational, which thus has a door leading to heaven and a door leading to the world, he is able to discriminate between what is right and wrong, between truth and falsity, between good and evil.

     By the faculty of rationality, therefore, man has the means at his disposal to choose between heaven and the world, between good and evil. And by the faculty of liberty he has the power to use these means. If he choose to do what is right and to shun what is wrong, as a sin condemned by the Lord and injurious to his soul,--if he does this, the Lord, inflowing with good from within or by an interior way, and also by means of the truths that man has acquired from without through the senses, removes the evil and the lust thereof.

     This determination by man to do what is right is the door which it is in his power to open that the Lord with good may enter into him. Before this, that is, before man has determined that he will shun evil and do good, the Lord, although present, is not perceived to be present, because as yet there is no conjunction. But when there is the determination to do what is right and when this determination has become effective in works, then the conjunction is effected, the Lord's presence is felt, His influx of good has descended into the natural and again ascended conjoined with the truth which it meets there, and man as to his spirit is raised cut of the world into heaven and is consecrated with the angels who are there. This conjunction of good and truth, or of the Lord and man, and hence man's consociation with the angels is signified by "I will enter into him and will sup with him and he with me."

     Wherever feasts, dinners and suppers are mentioned in the Word they signify consociations by love, and thus a sharing of love's delights: for delights are of love, and there are no delights from any other source. This signification is derived from the signification of bread and wine by which are meant the good of love celestial and spiritual; and from the signification of eating together by which is meant sharing and appropriation. This was formerly signified by the paschal supper, but at this day it is signified by the Holy Supper. (A. E. 252.)

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     In the church there are in use two universal rites, Baptism and the Holy Supper, By the rite of Baptism, which signifies regeneration, a man is introduced into the church on earth, that is, he is consociated with the men who compose the church there, and at the same time as to his spirit he is introduced to and consociated with spirits who form the New Church in the interior sphere of the world of spirits, which like the church on earth, is a means of preparation for heaven.

     But by the Holy Supper, the man who has been baptized and who lives the life of regeneration which Baptism signifies, is introduced into heaven, is consociated with the angels there, and is conjoined with the Lord. Thus by Baptism man is brought into the Lord's presence, and by the Holy Supper he is conjoined with Him.

     Every man who is regenerated must come into these two states, that is, he must first be brought into the Lord's presence and then be must become conjoined with Him.

     Now as it is the Lord's desire to conjoin Himself to every man and every man to Himself, and as man from his heredity inclines to evil, it follows that evil that first be removed before the Lord can enter into man and conjoin Himself to him. Two opposites cannot dwell together. In all evil there is an inherent barred against good, and in all good there is an inherent love of defending itself against evil and of removing the same from it. But there is no removal of evil without a struggle on man's part, nor without pain and temptation, Temptation, however, is only involved in the words of our text; it is not specifically referred to, therefore we will not now enter into a discussion of it, only remarking that he who has never suffered infestation and temptation, may be sure that his spiritual state is not a good one.

     The power to abstain from evil, an effect of the perpetual presence of the Lord, is also not inherent in man, i. e., it is not man's own but is communicated to him continually; or, what is the same, it is continually adjoined to him, given him as his own, in order that he may reciprocate. This power to abstain from evil involves that the Lord gives to man to see his evils and to receive the means whereby he may get rid of them, but no others see them except those who are in the desire to shun them.

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     From what has been said about man's freedom and ability to react with or against the Lord, it is evident that there is nothing lacking that man may be reformed and regenerated and thus be saved if he wishes to be. He has all the means at his disposal, and also the ability to use the means. Alan himself is at fault if he does net use them aright.

     Man, however, cannot see, nor abstain from his evils if he merely attends to his actions, for evil is more deep-seated. Together with its lusts it resides in the interior of the natural and does not readily become manifest, even to the man himself, especially if he is in the habit of leading a moral and civil life. By reason of their heredity and training, many externally prefer this kind of life, and live it because it is natural for them to do so. The man who is in this life, may, however, very easily deceive himself; because no evil appears on the surface he may readily think that he is free from evil. But if he would know his evil and wishes to know what the particular evil is which he interiorly favors, let him attend to his delights, and examine his thoughts and intentions. Let him say to himself, Do I feel a delight in thinking about doing such and such a thing which I know to be wrong? Would I do it if all punishment, if all gains, honors, public opinion were removed? By answering these and similar questions to himself, anyone can search out and discover the evils in himself. And when a man has found any particular evil into which he readily falls, and which has its hold on him, he must confess it before the Lord, supplicate the Lord for strength to overcome it, and at the same time, from the freedom in which he is, he must resist it as of himself, altogether as if from himself, yet always knowing and believing that the power to resist is given him by the Lord.

     It is a common experience that a man can abstain from evil, and many men do abstain from evil, as it appears in the natural, from civil and worldly reasons, and also do good from the same motives. But this does not remove the evil from the interior, and the good is only natural, moral and civil good, which does not save anyone. For it is done from the world and for the sake of appearances in the world and so is put off at death, together with the corporeal body when man enters into the spiritual world.

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He then comes into his interior man; and, as evil has not been removed from this, he enters into his own life of evil, and becomes evil in form. In order that evil may be removed, the Lord must remove it, and the Lord removes it when man shuns evils as sins because they are contrary to the commands of the Lord. When man shuns evils from this motive, he does not do it from himself, but as of himself from the Truth contained in the Word, and it is by that truth that the evil is removed, thus bi, the Lord who is the Truth.

But as it is all-important that man should acknowledge that he acts as of himself and not from himself when he resists evil and does good, or that he acts from the good and truth which is with him from the Lord, and not from good and truth from himself, so it is just as important that he should acknowledge that all evil and falsity with him is not from himself but is of the Devil and from the Devil. In fact, the one acknowledgment involves the other. For it must be remembered that man although born with a tendency to evil is not born into actual evil any more than he is born into good, and, therefore, neither good nor evil are his own. Let him bear this in mind; and when evil thoughts and intentions are infused from Hell, stirring up in him the tendency to do evil, then, instead of accusing himself of the evil and thereby appropriating it to himself, let him say to himself that these thoughts and intentions are not his, but that they are from evil spirits who are with him, that he will not entertain them, and that they must return from whence they came. As man does this the evil spirits will find no lodging place in him. They will be compelled to depart; and when they depart good spirits and angels draw near with comfort and consociation, and in their sphere the man enters into the presence of the Lord and sups with Him. "Behold, I stand at the door and knock, if anyone hear my voice and open the door I will come in to him and will sup with him and he with Me." Amen.

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DOCTRINE CONCERNING THE INFINITE 1907

DOCTRINE CONCERNING THE INFINITE Rev. C. TH. ODHNER 1907

     A STUDY

     In a preceding paper an effort was made to present some preliminary ideas on the subject of the Infinite, as an introduction to the study of the Doctrine itself concerning the Infinity of God. The foremost teaching of this Doctrine is:

     THAT THERE IS AN INFINITE GOD.

     The Heavenly Doctrine of the New Jerusalem, disdaining the labored arguments of so-called Natural Theology, simply asserts the existence of God in these propositions:

     1) That the whole Sacred Scripture, and thence the Doctrines of the Churches in the Christian world, teach that God is, and that He is one.

     2) That there is a universal influx from God into the minds of men, that God is, and that He is one.

     3) Thence it is that in the entire world there is not a nation possessing religion and sound sense, which does not acknowledge that God is, and that He is one. (T. C. R. 6, 8, 9.)

     The Doctrine of the New Church thus bases the human consciousness of: God directly upon Divine Revelation and teaching thence. Instead of reasoning a posteriori, from apparent effects to unknown causes and to God as the most unknown of all causes, the Heavenly Doctrine does not for one moment admit that God is unknown or His existence questionable. And in this position the Doctrine is supported by common sense and universal knowledge, for if there is one thing that is known, always was known, and always will be known, it is that there is a God, that God is. Who but a fool says in his heart: there is no God? The rankest atheist knows there is a God, for he knew it once, and his denial is an insane pretense. And the agnostic philosophers all know it; their arguments are all based upon a foolish hypothesis that they do not know: "Supposing that we did not know that there is a God, how, could we prove that He exists?" And so they proceed to spin endless arguments and disquisitions in proof of the existence of that which is perfectly well known to themselves and everybody else,--each proof or argument or "movement" being labeled with a learned title and classified like the specimens in a museum.

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     The scientific mind, which of all is the one most prone to doubt the existence of God and the whole science of Theology, is nevertheless perfectly content to rest every other science upon axiom which cannot be disputed but which cannot be demonstrated by means of Logic. Take the simple fact that a straight line is the shortest distance between two points,--a self-evident truth which no reasoning or demonstration can make plainer. Or take the equally simple fact that two and two make four. Who but an insane man would doubt it? What need to discuss it? It is known to be true, true everywhere, and true at all times. It is a truth eternal and omnipresent, independent of time and space, and thus infinitely true. What is infinitely true is one with the Infinite itself, which is God. And it is so in the case of every axiomatic truth and good and use. Each is infinite; each is God present among us and right in front of our eyes. And yet men deny Him, or doubt Him, and try to prove that He exists!

     THAT THE INFINITE GOD IS ESSE, ESSE ITSELF, AND THE ONLY ESSE.

     "The whole Sacred Scripture teaches that God IS, and that He is ONE." This is the primary source of the human consciousness of God,--the Sacred Scripture, the Divine Revelation, the Word which in the beginning was given to men, once written upon their hearts and afterwards written and re-written in the Ancient Word, in the Hebrew Scriptures, in the Greek Gospels and in the Latin Writings. And to him who can read, the same writing is inscribed upon universal nature and upon each least phenomenon therein. But it is not a connate idea, for man is born without any ideas whatsoever; nor is it a human discovery or invention, for a river cannot rise higher than its source: man cannot invent the idea of a Being higher than himself. If we do have the conception of such a Being, it is because it has been given to us by that Being.

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The fact of the gift proves the existence of the Giver.

     GOD IS. This is the first, the inmost and the final truth which the Infinite Being has revealed concerning Himself. The first name by which He revealed Himself to the earliest dwellers on earth was a name which literally signifies "He who Is, and who was, and who will be,"--JEHOVAH. This, again, was the name by which He was worshipped by the men of the Ancient Church, and, when forgotten by the Hebrews, the same name was again revealed to Moses: "I AM WHO AM." And it was the same Infinite Being, now in finite human form, who testified to the men of the Christian Church: "Before Abraham was, I AM,"--and who spoke to the prophesied crowning Church the words: "I am Alpha and Omega, the Beginning and the End, who IS and who WAS, and who WILL BE." This was spoken in the letter of the Word, and hence tenses or times are used. It remained for the spiritual fulfillment of the natural prophecy to speak of the Infinite in infinitives: "The Divine ESSE is ESSE in itself and EXISTERE in itself." (T. C. R. 21.)

     God IS; therefore He is Esse. God is infinite; therefore He is infinite Esse. God is infinite Esse: therefore He is Esse itself and the only Esse. "What can exist without an esse? And what Esse can there be from which is all Esse, unless it be Esse Itself?" (D. P. 157.) "The Divine Esse is Esse Itself, from which all things are, and which must be in all things, in order that their may be." (T. C. R. 18.) The metaphysician proudly proclaims "Cogito, ergo sum,"--"I think. therefore. I am, but he is wrong, for he only thinks that he is. "Man believes that he is, and, indeed, that he is of himself, when yet he is not of himself, but exists. . . . Esse is only in the Lord and it is called Jehovah; from the Esse which is Jehovah are all the things which appear as if they were." (A. C. 3938) Finite things are but forms, so terminated as to be able to contain something of the infinite and universal Esse. They are vessels recipient of Esse, but are not Esse in themselves. The Esse which they contain, and which gives them an appearance of being, is not their own but belongs to the infinite Esse.

     Esse itself cannot be predicated of anything finite, of anything limited by time and, space.

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That which is not everywhere, but in one place only, is not in itself Esse but a phenomenon of Esse, which today is, and tomorrow is not. "Esse itself cannot be predicated of that which has a beginning and an end, which at one time was not, and which sometime will be no longer." (A. C. 726) "What is eternal is, for that is which is without end, for it has esse from the Divine. That which is temporal, relatively is not, because, being finite, it is no more." (N. J. 269.) "What is that which is not eternal? Is not the temporal relatively as nothing, and does it not also become nothing when it is ended? Not so the Eternal; this alone is, because its esse is not ended." (D. P. 59.) "The grass withereth, the flower fadeth; but the Word of our God shall stand forever." (Is. 40:7.)

     Now, since the infinite God alone is Esse Itself, it follows that He is the only Esse, for what is infinite is all-inclusive. Since God alone is the 'I am' and the 'to be,' or Jehovah, therefore, in they created universe there is not anything which does not derive its esse from Him." (T. C. R. 19.) "God is Esse in itself. and there is not any Esse in itself in created things. Ii there were any Esse in itself in created things, it would be continuous with God; and what is continuous with God is God." (D. L. W. 55.) Or, as stated by Parmenides of old:

     "That which is cannot become what it is, nor can it cease to be, nor become something else; for if being has begun to exist, it has come either from being or from non-being. Now, in the former case, it is its own product, it has created itself, which is equivalent to saying that it has not originated,--that it is eternal. The latter case supposes that something has come from nothing which is absurd. For the same reasons, that which is can neither change nor perish, for in death it would either pass into being or non-being. If being is changed into being, then it does not change; and to assume that it becomes nothing is as impossible as to make it come from nothing. Consequently, being is eternal.

     "Being is absolute and self-sufficient. If it were relative it could depend only on that which is, or on that which is not. If being depends on being, it depends upon itself, or is independent. If it depends on that which does not exist, it is still independent. Finally, being is One; for a second being, or a third being, would be but a continuation of being, that is, of itself.

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Hence, to sum up: being call only be conceived as eternal, immutable, (immovable), continuous, indivisible, infinite, unique. There is for the thinker but one single being, the All-One, in whom all individual differences are merged." (Weber's History of Philosophy, pp. 27, 28.)

Being thus infinite Esse, Esse Itself, and the Only Esse, it follows that Divine Esse is Esse in itself, not from itself. "It cannot be said that it is Esse from itself, for this 'from itself' postulates what is prior, and thus time, which does not fall in [with the idea on the Infinite which is spoken of what is eternal; and it also postulates another God who is God in Himself, thus God from God, or that God had formed Himself and thus were neither uncreate nor infinite, because thus He would have finited Himself either from Himself or from another." (T. C. R. 21.) "There cannot be an Infinite from itself, because 'from itself' postulates a boundary and a beginning, or a prior from which; consequently, it is vain to speak of an Infinite and Eternal (Being) from itself, because this would be like speaking of an Esse from itself, which is contradictory, for an Infinite from itself would be an Infinite from an Infinite, and an Esse from itself would be an Esse from an Esse; and this Infinite or Esse would either be the same with the Infinite, or it would be finite." (D. P. 48)

This doctrine is of immense importance, showing, as it does, how impossible and how irrational is the doctrine of three Divine persons, each of whom is supposed to be Infinite Esse: the Holy Spirit being Divine Esse from the Son, and the Son being Divine Esse from the Father, each an individual personal being or Esse, yet one from the other,--an insane violation of the first elements of Truth and Reason. In the New Church the same insanity has endeavored to creep in by the effort to separate the Divine Esse and the Divine Existere, making the one a masculine Esse and the other a feminine Esse,--a passive Infinite derived from and co-operating with an active Infinite,--in violation of the Truth that God is One and indivisible. Esse in itself, not from itself. There is, indeed, an Infinite Existere as well as an Infinite Esse, but the infinite Existere is nothing but the infinite Esse in its relation to that which is finite.

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But of the infinite Existere we hope to treat in a separate paper.

     THAT THE INFINITE GOD IS SUBSTANCE, SUBSTANCE ITSELF, AND THE ONLY SUBSTANCE.

     Since, as we have been taught, the infinite God is Esse, Esse itself and the only Esse, it follows of necessity that He is Substance, Substance itself and the only Substance. For if He is, then He also is something and consists of something. The very word "substance" means literally "that which stands under or beneath," and is defined as "that which underlies all outward manifestations and forms; the permanent subject or cause of phenomena, whether material or spiritual; that which is real; that which constitutes anything what it is." (Webster.)

     All these predicates of substance apply pre-eminently and supremely to the Infinite Esse which not only underlies its own Existere, Form, or outward manifestation, but also stands behind all forms and phenomena. For the more we analyze these phenomena, that is, the more we "loosen them up" and divide them into their component parts, the nearer and nearer we approach the Infinite, until we are forced to acknowledge that the Infinite underlies them all, nay, that it is the Infinite which alone composes them, constitutes them and causes them to be real and substantial. If a finite substance which, after all, is but a transitory phenomenon, an appearance, nevertheless is real, that is, tangible to our senses and comprehensible to our thoughts, how much more real, then, is that which alone causes them to be real?

     The mightiest work that man can produce is bound in time to crumble and perish, but the idea of that work, the idea that caused man to produce it,--in other words, the good at which it aimed, the truth by which it was effected and which it taught, and the use which it accomplished,--this will remain forever because in itself it is spiritual and imperishable. This is the real thing of which the phenomena are only the passing forms. How much more real, then, how infinitely substantial, is that which not only is the cause of all causes but also the end of all ends! This is not only the most real of all realities and the most substantial of all substances, but is Reality Itself, because infinitely real, and Substance itself, because infinitely substantial.

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It is the failure to realize the substantiality of the infinite God that has brought confusion and ruin upon Theology and Philosophy in the Christian world. In the Church the very first question asked of a child in most catechisms is: "Out of what did God create the world?" And the prescribed answer,--implanting the germ of insanity with the first drops of milk from Mother Church,--the answer is: "Out of nothing!" How the "heathen" sages of old would laugh at this acme of "Christian" wisdom, and then mourn over this crime against God and humanity! "Ex nihilo nihil fit;" out of nothing comes nothing. If God created the world out of nothing, then the world is nothing and He is nothing. What but Atheism and spiritual insanity can result from such teaching?

And the "Christian" philosopher, unconsciously taking his cue from this the earliest teaching of his childhood, arrives by different methods at the same result. Having labored through all the strata and categories of things visible and invisible, he finds himself at last in front of the question of the Infinite Esse. Refusing the aid of Revelation, he cannot think of the Infinite except as boundless space and boundless time. Space and time being simply the measurable distances between definite points and events, while the idea of the Infinite is the very opposite to the idea of such terminations, the metaphysician who tries to combine these two ideas, falls into hopeless confusion, and his idea of the Infinite results in the idea of a vacuum,--which is nothing. And again, since he derives his idea of Being from himself,--from the idea that he is because he is conscious of his own existence,--therefore his idea of Esse is qualified entirely my his own self-consciousness. Now, when confronted with the idea of Esse itself, stripped of all subjects and predicates, he finds that it means to him nothing, and therefore he concludes that it is nothing; esse and non-esse are one and the same! This is at the bottom of every humanly derived system of natural Philosophy and natural Theology:--a vacuum,--nothing! And thus, after a long and often bitterly hostile separation, the metaphysician and the theologian at last join hand in the Nihil from which they started.

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     But we know that there is an infinite God, a real substantial Divine Being, whose Substance is infinite Substance and Substance itself. It follows, then, that He is the only Substance, out of which all things substantial inmostly consist. As has been shown before, esse cannot properly be predicated of finite things, but only existere; and for the same reason substance cannot properly be predicated of what is finite, but only form. The world and man are not life in themselves or of themselves, but only vessels recipient of life,--thus mere forms. It is the form alone that is finite and destructible; the substance which underlies the form is indestructible and therefore infinite. You may burn a piece of wood and thus destroy its form, but the substance of which it is composed remains on the earth in the form of ashes and in the atmospheres in the form of gases. You may dissolve the ashes into their component chemical elements, and these again into theirs, but the thing of which the last molecules consist remains forever. And thus all so-called substances are reduced in the last instance to one indestructible and infinite substance, which is the Only Substance,--the Substance of the Infinite God.

     THAT THIS SUBSTANCE IS A PURELY CONTINUOUS SUBSTANCE.

     Being infinite, the Substance of God is a purely continuous Substance, that is, non-compounded, without separate parts. Some idea of this continuousness of the Infinite may be formed by contrast with finite substance. Everything finite,--even the inmost or first finite,--consists of parts separated from each other by interstices of infinitesimal distance. In the Infinite Substance alone there are no such parts and no such interstices. If there were any interstices, they would be filled-either with vacuum, or with what is finite, or with what is infinite. They cannot be filled with vacuum since there is no such thing. Nor can they be filled with what is finite, since the finite cannot exclude what is infinite but is permeated through and through by that which knows no limitations. Hence, supposing for the sake of the argument, that there were any such interstices in the infinite Substance, they could be filled only by that which is infinite, which is the same as to say that there are no interstices and consequently no parts.

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     This doctrine may seem strange, at first, to those who are accustomed to think of God from His Person rather than from His Essence. In the New Church we have rejected the idea of God prevalent in the Old Church, that "God is a spirit, invisible and incomprehensible, without body parts, or passions," and we have accepted the teaching that He is a Divine Man, both visible and comprehensible, possessing all the features and members and viscera which constitute the human form. True, but if we do not at the same time look upon all these things as infinite in God, and upon the Divine Man as an infinite Man, we then look upon Him as a mere man, and we worship a man instead of God. He, indeed, has a heart, but this is the Divine Love. He has eyes, but these are His Divine Omniscience. He has arms and hands, but these are His Divine Omnipotence. And these are not parts of God. separated from each other by infinite distance, but are all one in God Man. whose Substance, being indivisible, is continuous, homogeneous, and the same with itself, within space and beyond space.

     Without this conception of the infinite God, we cannot form an ultimate and definite idea of His Unity. God is one because His substance is purely continuous. "Everything Divine, taken universally as well as singularly, is God; and because everything Divine coheres as one, it cannot but inspire in man the idea of one God," (T. C. R. 8). "The Life, which is God, is continuous and not separable; from this it is that God is one." (A. E. 1121). "The Divine or the Infinite is the same in the greatest and in the least." (D. L. W. 77.) "Abstract space, and deny a vacuum, and then think about Divine Love and Divine Wisdom: that they are Essence itself, when space is abstracted and a vacuum denied. Then think from space, and you will perceive that the Divine is the same in the greatest and in the least of space; for in Essence abstracted from space there is neither great nor small, but what is the same." (D. L. W. 81.) Or, as stated in the Principia.

     "The Infinite itself is the cause and origin of the finite world and universe. This Infinite is one in which there is no relation of greater or less, and in which all things that ever can be, are in simultaneous order.

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In our conception, what is infinitely great and what is infinitely small, are as it were two separate things; but inasmuch as the Infinite possesses the utmost perfection and similarity, it follows that such as it is in its greatest, such also it is in its least ens; nor can we conceive of any intermediate between greatest and least in the Infinite. Our finite senses are apt to conceive that, in the Infinite, there is some finite intermediate between the least and the greatest, tending from the least to the greatest; but inasmuch as what is finite is nothing in respect to what is Infinite, we ought to consider the intermediate between them as also respectively nothing; so that, in the Infinite, the greatest: and the least ens are one and the same; for a finite difference between two infinite things implies no other state in the Infinite, than that of its being one and the same." (Vol. II, pp. 229, 230)

Complete continuity can be predicated of the Infinite alone, but among finite things there may be an approximation towards it, and according to such approach there is increasing order, beauty, and perfection. We admire a man according to the continuity of his thought, the coherence of his speech, and the consistency of his conduct. According to this continuity, he is a more perfect image of the Divine Wisdom. And, for the same reason, a woman is a more perfect image of the Divine Love according to the constancy of her love and affections. Being created a vessel and form of conjugial love, this love is more perfect with woman than with man because it is continuous, incessant, and uninterrupted. It is not, as with man, "of his life a thing apart," but it is "her whole existence."

Everything Divine, every Divine quality, faculty, or essential, is continuous because it is infinite, so that we may say with absolute certainty that whatever is not continuous is not Divine, because not infinite. Life is Infinite and Divine because the stream of its influx is continuous from age to age and from universe to universe, (T. C. R. 40). The Divine Providence is Infinite because it is continuous and universal, knowing no exceptions or interruptions. (D. P. 296.) And the Word of God, which is the focus and epitome of all the infinities of God, is Divine because it is truth continuous from the Lord, His garment without seams,--a continuous chain of infinite truths, infinite without and infinite within.

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Every jot and title, from Genesis to Malachi, and from Matthew to the Revelation of John, is inspired and full of the Divine which, in the internal sense, flows with an infinite sweep and circle from God to man and from man to God. And it is the same with the Word of the Lord in His Second Coming, which, being the Revelation of this internal sense, consists of nothing but "truths continuous from the Lord," or, what is the same, "continuous truths from the Lord." (T. C. R. 508.) For the New Jerusalem is "built as a city that is compact together." Its doctrinals are infinite truths cohering together as one, without any intervening spaces or interstices of merely human or angelic opinions and notions. From the first number of the Arcana Coelestia to the last line in the Invitation to the New Church, the whole Revelation is a completely, superhumanely, because infinitely, consistent system of rational Truth, the greatest and most self-evident miracle ever wrought by God.

(To be continued.)
CHURCH IN THE WILDERNESS 1907

CHURCH IN THE WILDERNESS FRANK ROSE 1907

There are two accounts given in the 12th chapter of the Apocalypse of the flight of the Church into the wilderness. In the first it is said: "The woman fled into the wilderness where she hath a place prepared of God, that they should feed her there a thousand, two hundred and sixty days;" and again in the 14th verse we read: "To her were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time and times and half a time."

At first sight, it might appear as if this action of the Church, being described as "flight," might be expected to indicate that the state thus described was in itself disorderly and undesirable, but into which the Church is permitted to enter, in order to prevent it falling into greater damage. Flight, by itself, would suggest such a thought, but we must remember that the flight was not a mere evasion of pursuit, but it was fight "to a place prepared of God" in which the Church was to find her nourishment.

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With this in our thought, we may expect to find upon further examination that this flight is not actuated by fear, but is necessary for the orderly growth and development of the Church.

     The words "wilderness," "desert" and "barren places" are of frequent use in the literal sense of the Word, and we are taught in the Writings that they are associated with three distinctive significations.

     The first of these is when the terms are applied to that Church which has had the possession of the Divine Truth, but which by falses and evils has so perverted its teachings that the truths it seems to have are not real truths but truths falsified.

     We may recognize the corresponding state in the physical world as that of once cultivated lands which by neglect have become encumbered with noxious plants and decaying vegetation, until it is only productive of fever and pestilence. With this correspondence many passages of the Word are associated, as, for examples:

     "I beheld, and lo! the fruitful place was a wilderness" (Jer. iv. 26). "Thorns and briers are come up on the land of my people. The palace shall be a wilderness" (Isa. xxxii.13-14). "The pastors have destroyed my vineyard. They have made my pleasant portion a desolate wilderness" (Jer. xii. 10).

     This first signification is always associated with condemnation; but the second is more hopeful. It may be taken to represent that wilderness which is the result of the lade of the physical requirements necessary for cultivation, and does not imply a previous state of fruitfulness. This corresponds to a state of ignorance, especially with those who are well disposed but who are without truth. To these, however, are given many messages of comfort, cheering them with the promise of a supply of the needful truths, as in the following: "Jehovah will make her wilderness like Eden, and her desert like the garden of Jehovah" (Isa. ii. 3). "I will open fountains in the midst of the valleys and make the wilderness a pool of waters. I will plant in the wilderness the cedar, the shittim and the olive tree". (Isa. xli. 18-19).

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     Besides these, there is also a third state which comes under the general representation of the wilderness, but this state is not permanent, being more of an appearance than a reality, for it corresponds to that state "when man is surrounded by evil spirits who induce temptation and, as if were, deprive him of truth." And we, therefore, find that it is in frequent association with the number forty, which also corresponds to temptation. It may serve as an instance to mention the forty years' wanderings of the children of Israel.

     These three states, although thus associated, depend for their common ground upon their relation to the possession of Divine Truths, for considered in themselves, they are so distinct that they may be taken to represent three discrete degrees of the same thing. They are conjoined by similarity, but there is no conjunction by continuity. Those in the first stage are in the falsification of truth, those in the second in ignorance of truth, and those in the third are in the temporary obscurity of truth.

     Those in the second state are first in point of time, for ignorance of truth must precede both of the other states, but it cannot pass into either of them without the intermediate acquisition of truth.

     Those in the first state have possessed the truth, and by a love of the evil and the false have perverted it, and now only use it as a means to an evil end, knowing that without the aid that truth gives, even when applied to evil, they would be powerless.

     Those in the third state have passed onward into the regenerating life, for the permission of temptation, spiritual temptation, is in itself a proof of regeneration.

     These three states may also be classified according to their associations in the other life.

     Those in the falsification of truth are in the sphere of hell, and must inevitably join their like there. Those still in ignorance are not finally committed either to heaven or hell, and we map take it that their association is still with the intermediate state, the world of spirits. While those in the third state are already associated with heaven, which is to be their final home; for the very permission of temptation in itself involves the power of emerging successfully from the contest, and this is only possible to these who in heart acknowledge the Lord and do His commandments.

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     It is not possible for man to so judge his fellows that he can definitely place them individually in either of these particular classes, but it is possible for him to take mankind on a broader basis, and to classify them as churches under their respective significations of the wilderness.

     In the first state are all those churches who have possessed the Word of the Lord and have accepted it as Divine, but who have afterwards in heart, receded from that acknowledgment, even though they still cling to its formal avowal. In this class are the Jewish Church, the Roman Catholic Church and the Church of the Reformed.

     We are all prepared to accept this as a general statement, but we are not always equally really to realize that this state of vastation is permanent and final, and that a church having once entered upon it. is never again in direct association with heaven and the Lord, but it is necessary that we should realize this if we are to know where to look for that wilderness in which the New Church is to find the place prepared for her.

     The establishment of a New Church does not immediately involve the visible extinction of the Old Church, but it does involve the separation of that Church from direct communication with heaven. There is still communication with the world of spirits, and through it with the hells characteristic of that Church, but direct influx from heaven ceases with the pronouncement of Judgment; and the judgment upon the Church itself is absolute, unqualified and final. That this is so may be learned from an examination of any of the Writings that deal with the subject, but an examination of the little work on the Summary Exposition of the Prophets and Psalms will he particularly fruitful of results.

     It is impossible by quotation within the limits of this paper to give an adequate idea of the number and strength of its statements, and, therefore, a few examples must suffice for our present purpose.

     The 28th chapter of Isaiah is said to signify "that those in the Church can no longer be instructed and taught, and that they will reject and laugh to scorn those things which belong to Heaven and the Church;" and the 4th chapter of Jeremiah signifies "that all things of the Church have been so far destroyed that not anything remains; that there is no Church, and that the things of the Church cannot by any means be restored among them;" the 16th of Jeremiah describes how "the Church has no conjunction with the Lord because no truths and no goods are in it; that they must needs he cast into hell; that no pity can be shown them, because no good and no truth can be received by them, and that all conjunction with the Lord has perished with them."

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     That these general statements are true of the so-called Christian Church can be confirmed from the Apocalypse Revealed; as in n. 494 where it is stated that those who do not accept the two essentials of the New Church "cannot but be in infernal love and must perish," and in n. 500 where we are taught that "all who have had the dogmas (that God the Father is to be approached and that man is justified by faith alone) strongly impressed upon their minds, do not afterward recede from them." And in order to make this most clear it is staled in n. 546, "That a wilderness signifies the Church devastated, or the Church in which all the truths of the Word are falsified," and it is expressly added that "such is the state of the Church at this day."

     With this information before us we can see that the state represented by the wilderness into which the woman is to fly for refuge is not the Old Church, the Church which is still nominally the Christian Church; indeed, the more closely we examine the subject the more fully we realize how wide is their separation.

     We are taught that concurrently with the flight of the woman war was proceeding. "Spiritual war." as we learn from the Apocalypse Revealed, n. 548, "which is that of falsity against truth and truth against falsity; for no other war can take place in Heaven when this is said to have arisen, nor can it take place there when once formed of angels, but it took place in the former heaven which passed away. . . . in consequence of the Last Judgment."

     This was the first conflict, and took place in the former heaven and ended in the expulsion of the dragon, the doctrine of faith alone, but it was only the first stage of the warfare, for the field of battle was removed from heaven to the world of spirits, and thence to the earth, as we are taught in the Apocalypse Revealed, n. 560: "When the dragonists saw they were separated from heaven and were in conjunction with men upon earth, they immediately began to infest the Church on account of its doctrine, and it is because of this infestation that the Church enters the wilderness for the second time."

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     We are now prepared to see whether this state represented by flight into the wilderness is a confession of weakness or not. We notice that she has wings given her, two wings of a great eagle, so that she may take her place in the wilderness; but wings, we are taught, represent power, and eagle's wings "the power of discerning what is true and good and thereby of acquiring intelligence." (A. R. 245); and to fly with them signifies "perception and instruction and also foresight and provision."

     Now, these are not dualities of weakness, but of strength, and have intimate relation to the use described as Michael.

     The Church withdraws into the wilderness for instruction and development, "so that from a few it may grow to its appointed maturity," but it does not do so from fear or weakness, for it leaves, in intimate contact with the dragon and his angels, the ministry described as Michael.

     This ministry is the centre of the Church, and one of its uses is the exposure and rejection of the falsities which emanate from the vastated Church and which would infest and assail the New. But this use cannot be performed without warfare,--warfare against the faith of the old Christian Church; and we are repeatedly taught that the dragon represents the faith of the Protestant religion rather than that of the Roman Catholic.

     It is the faith of the Protestant Religion that at present assails the New, and has to be overcome and slain with the sword of Truth. (A. R. 836.)

     But an examination of the more recent history of the Church will show how fully this use has been or is being performed, and we may learn from it how necessary it is that Michael should be well equipped for the work of protection if he is to stand between the dragon and the wilderness in which the Church is to grow. We are taught that this use is performed "when the wise men of the Church disperse the falsities of the vastated Church by the rational presentation of spiritual truths," and to them is deputed the work of seeing that those who seek the New Church in the wilderness leave behind them the fundamental falsities of the Old, for until these are seen and the axe laid to their roots, there is no soil for the good seed to be implanted.

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     That this exposure and removal of falsities must first be effected can be seen in the Apocalypse Revealed, n. 547, where we read: "That the falsities of the former Church must first be removed. Before this, truth cannot be received, for truths which are received and implanted before falsities are removed do not remain." Again, in n. 563, we learn: "This I can declare, that those in the Church (of the Reformed) who hereafter confirm themselves in faith alone, will not be able to recede from it except by earnest repentance, because they conjoin themselves with the dragonists who, being in conjunction with men on earth, will not suffer those who have once been seduced by their reasonings to recede from them, for they keep them as if bound in chains, and then blind their eyes so that they can no longer see any one truth in its light."

     Many other aspects of the subject would repay attention, but sufficient has been advanced to show that in considering the subject of the Church in the wilderness we must dismiss from our minds any idea that that wilderness is to be found in the Old Church. Where then is it?

     Let us turn to the second signification of the term, which is "the Church in which there are no truths, because it has not the Word, such as it was among the well disposed Gentiles in the time of our Lord."

     Here we are at once met with the difficulty: Where is there such a Church? Certainly there is no Church, ostensibly organized as such, that is unaware of the existence of the Bible; and there is no Christian Church which does not claim to accept it as the Word of God. Where then are we to look for this Church which is in ignorance? We shall be helped if we recall the fact that "Truth is not truth to those who falsify it," (A. R. 566), nor it is Divine Truth to those who deny its Divinity. It may be seen and accepted as civil, moral or rational truth, but it is not known and valued as Divine Truth until the Lord Himself as recognized as its Source and its Authority.

293

     Thus in the New Church it is not sufficient to accept the Writings as merely the works of Swedenborg, for with such a limited acceptance they have no power over the evils and falses that beset us. Their saving efficacy depends upon the perception and acknowledgment of this Divine Authority. So it is with the letter of the Word; that, too, is without power, if its Divinity is denied. Indeed, it is without power unless it is applied to confirm doctrine, for without doctrine it is unintelligible. From this it follows that those who are without doctrine cannot see the truths of the Word, and if they do not approach it with an acknowledgment of its Divine source, it is no more to them than a book of tradition to be classed with the works of Confucius, Buddha or Mohamet. This class are outcasts, blind and impotent; for being without doctrine they are separated from all churches, being especially repudiated by the Old.

     In this connection it is as well that we should notice that after the Last Judgment there was formed in the world of spirits a third body which was not of the Church represented by the dragon, but was entirely separated from it, not because of any action of their own, but because the dragonists rejected them. As we are taught: "They are said to be smitten with the axe because they were rejected by those who were in falsities;" and further, they "were concealed by the Lord that they might not be reduced by the dragon and his beasts. (A. R. 846.) It is further stated that they were not at first admitted into heaven but were "kept near hell," of which, however, they knew nothing. But when the New Heaven had been formed of others, they were admitted, it is said, "by turns," and as the time of their elevation drew near so the spirits associated with the dragon were constrained so that they could not approach; for these novitiate spirits were, of themselves, incapable of resisting their seductions. (A. R. 845)

     These spirits were weak because of their ignorance of what truth and good really are, and their weakness was so marked that only isolation could save them from the infestation of the faith of the Old Church, but yet it is from them that the New Church is to grow, for it is only after the New Heaven has been increased by their numbers that Satan or the dragon is loosed from his prison and permitted to encompass the camp of the Saints. (A. R. 856)

295

     If now--with a recognition of the existence of this third section? who have nothing in common with the dragonists, and who are indeed repudiated and assailed by them, and who yet are themselves so ignorant of truth and good that they are unable to defend themselves--we turn to other portions of the inspired Word, we shall see how fully they seem to be associated with that wilderness in which the Church is to find her increase.

     For instance, let us turn to Jeremiah xxiv, where the two baskets of figs art treated of. It is said in the Summary Exposition that the good figs represent "those who could be reformed, who were such as had been wholly vastated, so that they did not know what truth and good were; that such at length are capable of being taught, capable of acknowledging the Lord, of being received and of becoming a Church."

     Or, again, turn to Ezekiel xxxvii where the valley of dry bones is treated of. This teaches how that "from those who are without any life from good and truth, a Church was to be formed by instruction;" or again in Isaiah xxv, of which it is stated that the spiritual sense is "that those who are outside the Church shall draw near and be protected against the infestation of the former Church and that the Lord will uncover truths to them and will remove the blindness."

     These instances might be multiplied, but one more reference must suffice. In Isaiah xxxv we read: "The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose," which signifies "that those who are outside the Church and have not the Word, will be accepted in order that they may become a Church, and that all things of heaven will be given to them."

     The Church enters the wilderness that those may be instructed who have been vastated so that they do not know what good and truth are; it is from these that she is to be increased. But this work cannot be done unless she is protected by Michael and his angels. It is necessary that Michael be with the Church in order that the Church be a Church militant, keeping her borders safe from the infestation of the dragon and seeing that no heresies, born of the rejected Church, enter to seduce the simple.

296

The Divine Truth in the Church must be received to expose falsities, to open the blind eyes, bring out the prisoners out of prison and them that sit in darkness out of the prison house." (Isa. xlii 7.) And then can the Church expect to realize the words of the Lord in Isaiah xli. 18, 19: "I will open rivers in high places and fountains in the midst of the valleys; I will make the wilderness a pool of waters and the dry land springs of water. I will plant in the wilderness the cedar, shittim and the olive tree. I will set on the desert the fir tree, and the pine and the box tree together."
WORK 1907

WORK HENRY VAN DYKE 1907

     Let me but do my work from day to day,
          In field or forest, at the desk or loom.
          In roaring market place or tranquil room;
     Let me but find it in my heart to say,
     When vagrant wishes beckon me astray.
          "This is my work, my blessing, not my doom.
          Of all who live, I am the one by whom
     This work can best be done in the right way."

     Then shall I seer it not too great, nor small,
          To suit my spirit and to prove my powers;
          Then shall I cheerful greet the laboring hours,
     And cheerful turn, when the long shadows fall
          At eventide, to play and love and rest.
          Because I know for me my work is best.
                         HENRY VAN DYKE.

297

Editorial Department 1907

Editorial Department Editor 1907

     NOTES AND REVIEWS.

     The following sentences from an article on The Practical Meaning of the Second Advent, which appeared in the New Church Magazine, need no comment: "The Second Advent cannot be looked upon as having taken place at any one time or in any one place." "When we speak of the Second Advent, we refer, generally, to the great spiritual event which took place about one hundred and fifty years ago." "At the Second Advent the Lord gave a new system of doctrine or truth." "The Writings of Swedenborg were not the Second Advent."

     The New York Sun, of April 2d, prints a letter from "G. H. C," of New London, Conn., in which the writer, after referring to "Dr. Quackenboss' use of hypnotism to reform girls," continues with a full quotation from "the Apocalypse Explained, by Emanuel Swedenborg, No. 59," (it should be n. 590), The passage deals with "enchantments by which they induced emotion and pleasures that another could not resist. This was done by sounds or muttered words . . .and these by analogous correspondences effected communication with another's will and excited his affection and fascinated him into writing, thinking and acting in a particular way." The number then goes on to state that such enchantments were used by the prophets to excite "good affections, hearkening and obedience," and then continues, "But as the evil excited evil affections by such utterances and mutterings, and thus enchantments became magical, they strongly forbidden."

     Dr. Quackenboss states that "the hypnotic sleep is induced entirely by talking to the subject in a monotone," from which the correspondent draws the conclusion, that he is using "the power of it in the same way as used by the prophets in a 'good sense.'" How this monotonous muttering or mussitation, which, because of its abuse, was so "strongly or severely forbidden," can now be
used in a "good sense" he does not explain.

298

Had he quoted further from the Writings on the subject of magic, Swedenborg, instead of being represented as an upholder of persuasion by mussitation or other enchantment, would be shown to unqualifiedly condemn all kinds of magic as being inconsistent with the leading of man by the Lord in His Revealed Word.

Most of our readers have doubtless heard of the experiments recently carried on at Haverhill, Mass., from which it has been inferred that the human soul weighs a little less than an ounce. The experiment consisted in placing a dying person on a scale and noting the decrease in weight at the "moment of death." So far as the soul or spirit is concerned these experiments are not worthy of notice, for, apart from the fact of the imponderability of spirit in matter, they are vitiated by the insuperable difficulty of determining the exact moment of death. Innumerable cases are known of men who, to all appearances, are completely dead, and yet who have been only in a state of trance. Here the heart and lungs have ceased their operations and yet the soul continues in the body. This fact indicates that in cases of normal death there still remains some subtle motion in the recesses of the heart for some time after the observable motion has ceased. And this is corroborated by the teaching of the Writings that "the spirit of man remains in the body some little time after the separation [i. e., after the beat of the heart has ceased, see n. 446] but only until the total cessation of the heart." (W. H. 447)

If the experiments conducted at Haverhill have been carried out exactly, and the results are accurately reported, they would indicate nothing more than that the external cessation of the heart beat was accompanied by the loss of particles so subtle that they were not allowed for even by the accuracy with which the experiments are said to have been conducted. And this conclusion becomes more patent when we reflect that the blood is continually receiving nourishment in the brains from particles taken from without through the skins and the bones of the cranium, and which could as easily pass off when the power by which they were imbibed ceases.

299

In this connection it is interesting to compare some remarkable experiments made by German students some years ago, the results of which are noted in the Messenger for March 27. By these experiments it was found that a mouse dying in the open air weighs less after death than before. But when a dying mouse was placed in a bottle sealed hermetically absolutely no loss of weight occurred. This experiment indicates the conservation, in the sealed bottle, of ponderable effluvia, which in the open air are dissipated. The experimenters at Haverhill do indeed claim to have made all due allowance for escaped "gases;" but, after all, this is only equivalent to saying that they have allowed,-and perhaps not with the greatest exactitude, at that--for the escape of those gases, or effluvia, of which they had cognizance.
NEW BIOGRAPHY OF SWEDENBORG 1907

NEW BIOGRAPHY OF SWEDENBORG 1907

EMANUEL SWEDENBORG, HIS LIFE, TEACHINGS, AND INFLUENCE. BY GEORGE TROBRIDGE. London. Frederick Warne & Co. 1907.

The need of a new popular biography of Swedenborg has been long felt in the Church. While biographies have been published by the score, only two have been generally available of recent years. The one is William White's first biography, (originally published in 1857), which has had a wide circulation as one of the "gift-books," and the other is Benjamin Worcester's Life of Swedenborg, published in 1883. Both of these, however, are now more or less antiquated in view of the mass of additional facts and documents concerning Swedenborg which have come to light within the last thirty years. Both are full of historical inaccuracies, and are, moreover, vitiated by the erroneous positions taken by the authors as to the nature of Swedenborg's inspiration and authority, as to the state of the Christian world and the distinctiveness of the New Church. White's work, besides, is handicapped by the fact that he wrote a later and larger biography which is essentially hostile to Swedenborg and the New Church, and Mr. Worcester's volume is too expensive for popular use as a missionary work.

300

None of these faults can be charged against the new biography by Mr. George Trobridge, who, as a popular expounder of New Church doctrine, is well known both within and without the Church. The book is tasteful and attractive in external appearance, and is written in the author's usual easy and cultured style. Historically it is remarkably free from the inaccuracies of former writers, and is so inexpensive, (being one of the Swedenborg Society's sixpenny editions), as to be easily procured by anyone to be handed about freely for missionary purposes. Its statements of the general doctrines of the Church, while not very comprehensive, are clear and well adapted to create interest among outside inquirers, and as to the matters that have been subjects of controversy within the Church, it simply passes them by in utter silence. While the work cannot be said to present the whole truth, in regard to the Authority of the Writings, neither does it disseminate the usual false ideas on this subject. It simply relates the story of Swedenborg's commission without a word of comment. The same discretion is observable in the author's treatment of the present state of the Christian world. In the introductory chapter he draws a terrible picture of the spiritual state of Christendom in Swedenborg's time, but has nothing to say about its present condition which in some other biographies is described as so immensely improved as to be the veritable New Jerusalem. While ire is an enthusiastic believer in Swedenborg's "influence" outside the boundaries of the New Church, he does not indulge in the usual optimistic dreams of the infatuated permeationists. In his acknowledgment of the distinctive and organized New Church he is perfectly frank and manly, and, strange to say, leaves out the customary legend that "Swedenborg never intended to found a sect," etc. In consequence of these omissions,-negative virtues, indeed, but still virtues,--we have here a biography that can be used with equal security by all schools of thought within the Church.

Much space is devoted to Swedenborg the scientist who in these days has obtained some posthumous glory, but the author does not seem to be very well acquainted with Swedenborg's scientific and philosophical system, or to be a thorough believer therein. A curious error occurs in his account of the Principia system, where he asserts that, according to Swedenborg, "the satellites were formed from nebulous rings about the equatorial zones of their respective planets," and correlates with these a similar modern theory by Sir Robert S. Ball.

301

Swedenborg teaches nothing of the kind, either in the Principia or elsewhere, but states that the satellites, like the planets and the sun-spots, were formed from the collapse of the "crustaceous expanse" of fourth finites around the primitive sun. This expanse or belt "partly subsided into itself, thus consisting merely of a volume of finites; partly it subsided inwardly, or toward the solar space, and thus revolved itself around some active space; partly it subsided exteriorly or toward the outer vortex, and thus enclosed a volume of elementary particles. Thus there existed bodies of three different kinds, namely, planets, satellites, and erratic bodies straying round the sun, such as we are accustomed to denominate solar spots." (Principia. Vol. II. p. 263.) The satellites are therefore hollow balls of fourth finites, enclosing within them a volume of the inner solar substance. Being lighter in weight than the solid planets, they attached themselves to those planets which were nearest to them during the process of formation, but they were not formed out of the substance of those planets.

The treatment throughout is historical and literary rather than philosophical and theological. To the advanced Newchurchman the work is of small value, but as an introductory work, as a work that may attract and interest persons outside the Church, it is the best at present available, and it can also be used with advantage for the instruction of the young people of the Church. The strictly biographical part is rather too brief, and too much space is given to the testimonies of great authors. Mr. Trobridge makes very skillful use of these testimonies, but it is simply a matter of fact that most of them create a false impression, inasmuch as the authors scarcely expected that their unguarded encomiums would be taken so seriously, or for advertising purposes. It is always humiliating to see the Lord's Divine Truth recommended on the strength of the patronage of men, and especially of men who do not really understand or believe in that Truth.

302

WORK OF MR. STROH IN SWEDEN 1907

     We have received a communication from the Rev. Frank Sewall, president of the Swedenborg Scientific Association, enclosing the report of Mr. Alfred H. Stroh to that body, concerning the present status and contemplated extension of the work now being carried on in Stockholm under his general direction. This work, including the actual publication, in the original, of Swedenborg's scientific writings, and the projected publication of a complete collection of biographical and bibliographical Archives, is, indeed, as Dr. Sewall observes, "such in its magnitude and worth as to inspire every member of the New Church with new zeal and devotion in sustaining it."

     Much of the matter contained in Mr. Stroh's report has already been brought to the attention of readers of the Life, and it is unnecessary to repeat it here. The complete report is printed in The New Philosophy for January, 1907.

     Mr. Stroh commences with a brief review of the: work of the Swedenborg Scientific Association. He then adverts to the official communication to Stockholm, inspired by Dr. Max Neuberger, of Vienna, as a result of which Dr. Gustaf Retzius was led to an examination of Swedenborg's manuscripts in the spring of 1902, which, however, he found difficulty in deciphering. Later in the same year this difficulty was overcome by the presence in Stockholm of the writer of the Report, who was there as the joint representative of the Academy and the General Convention. Professor Retzius' great energy and interest soon led to the appointment by the Royal Academy of Sciences of a committee of investigation, the result of whose report was, that early in 1903, the Royal Academy commenced the printing of a series of Swedenborg's scientific writings. The first three volumes of this series, in an edition of 500 copies, will be issued very soon. The contents of both these, and the four volumes that are to follow, have been noticed in the April issue of the Life, (p. 231), and it only remains to add here that Volume I, "Geology," will also include Swedenborg's scientific correspondence, and a new chronological list of Swedenborg's manuscripts and printed works from 1700 to 1772, With reference to subsequent editions of the original Latin or Swedish texts.

303

The expense of printing Volumes I to III, and also of the copying of materials for the remaining volumes, will be met by the liberal generosity of Professor Retzius, and the Royal Academy has recently made an appropriation for the printing of Vol. IV.

     Mr. Stroh expresses the hope that "sufficient subscriptions and donations" will be received for Vols. I to III, which are being printed from type in an edition of 500 copies, to ensure the printing of the subsequent volumes from plates and in a larger edition; and he invites anyone who is interested in this matter of the making of plates, or in the support by special contribution, of the objects of the work in Stockholm, to communicate with himself, or with the officials of the Swedenborg Scientific Association, for particulars as to the special needs of the work.

     The appeal here made by Mr. Stroh cannot be too strongly emphasized, and we would again call the especial attention of our readers to the importance of subscribing to this edition of Swedenborg's scientific works. The volumes will be printed in a style wholly worthy of the Royal Academy that issues them, and the low price at which they will be sold to subscribers ($2 per volume, delivered) should ensure a goodly number of subscriptions. But the fact that the work will be issued in Latin, and that no more than one copy will be sent to each subscriber, will naturally tend to greatly limit the number of subscriptions if they are confined to Latin students. It is therefore desirable that others also should encourage the work, as far as they are able, by subscribing for one or more volumes. Even if they cannot themselves make direct use of the books, they could he presented to libraries, learned institutions, colleges or to individuals, in whose possession they would tend to the encouragement and growth of the study of Swedenborg's science and philosophy. And the immediate use performed would he to ensure larger editions of future volumes--a use the value of which will be fully appreciated by all who have ruefully contemplated the scarcity of Swedenborg's scientific works published years ago, and, unfortunately, in small editions.

     Mr. Stroh continues his report by outlining a proposed serial, to be called The Swedenborg Archives, in which shall be printed in the original languages, with English translation, Swedenborg's entire correspondence and most of the records contained in Tafel's Documents, together with the many documents which have been brought to light since Dr. Tafel's investigations.

304

The report also outlines a proposed Bibliography of Swedenborgiana in Scandinavia to be executed by Miss Greta Ekelof, the assistant librarian to the Royal Academy, who has been engaged since 1902 in copying the Swedenborg MSS., and Mr. Stroh concludes with an appeal to societies and individuals to send copies of old or recent publications for the benefit of the Swedish Libraries. This appeal is made on behalf of the "principal libraries in Sweden," who have asked Mr. Stroh "to collect all works by or concerning Swedenborg and New Church literature in general, including periodicals, etc., so that the country which produced Swedenborg may have access to the later, as it already possesses the most complete collections of the earlier, literature."
THAT "SMALL PORTION" OF THE INTERNAL SENSE 1907

THAT "SMALL PORTION" OF THE INTERNAL SENSE WALTER E. BRICKMAN 1907

Editor New Church Life:

In your criticism of Rev. T. K. Payton's article in the New Church Review for January, 1907, on "The Writings and the Word," I note especially, in the February Life, his statement that "Swedenborg did not reveal the whole but only a small portion of the internal sense."

The Writings make no such declaration. No one therefore can quote them as authority for injecting it into the faith of the Church. Far from it, Swedenborg assures us that "when heaven was opened to me, I had first to learn the Hebrew language, as well as the correspondences according to which the whole of the Bible is composed, which led me to read the Word of God over many times, and, as God's Word is the source whence all theology must be derived, I was enabled thereby to receive instruction from the Lord, who is the Word." (Dec. 234, page 261.)

305

Why should Swedenborg have had to learn the language and correspondences of the Word, to read and study the whole of it, to reveal but a small portion of the internal sense?

It was granted Swedenborg to "run through all the Prophets and Psalms and to examine each verse as to what was treated of, (Doct. of the Lord, 37), and it was given to perceive that every chapter, nay, every single verse, was perceived in some angelic society, (De Verbo xviii:1), and thus the whole Word with the universal heavens," (S. S. 113), "it was given to see that the societies were affected in their series as I went through the Prophetical Word," (De Verbo x:2), "and that these Summaries (of the Prophets and Psalms) have been collated with the Word in Heaven, and conform with it." (S. S. 97, end.) Swedenborg journeyed in this wise in the spirit through the heavens. Through but a small portion? If so, why, was it that when the preliminary treatise, Summary Exposition of the Doctrines of the New Church,--preliminary to the True Christian Religion,--was finished, the Whole Heaven from East to West, and from South to North, appeared to him covered with beautiful roses of a dark scarlet color, as a sign of the assent and joy of the New Heaven? (See Dec. 224, Page 281; also Conj. Love 81). Why not but a small portion of those heavens, those to which the internal sense, so constricted (?), had relation? Is it not because the Lord giveth not the spirit by measure, (John iii:34), and again, because the whole is everywhere present in its parts?

I am wondering, would Mr. Payton deny this? Hear again what the Writings say: "The whole comes into existence from the parts, and the parts subsist from the whole." (W. 367) Is there something in the water of the ocean that there is not in one of its drops? In the whole of the sun's rays that is not in a single beam? "Such as is anything in the whole such is it in the part." (Ibid.) Is not the whole of the Lord, His internal Wisdom or Sense, in every part of the Word and its Revelations? Is not the whole of the Lord and the fullness of his Redemption in the single ordinance of the Holy Supper? Is man limited in regeneration because, but a small portion of the Word is revealed? Is he capable of but partial regeneration, of being regenerated only as to a small portion of his faculties and life?

306

Of but the Understanding, for instance, or as to a very few of his external habits? If so, why required by Holy Writ to be one as to his interiors and his exteriors, or, as is said, to be "perfect" in regeneration? (Matthew v:48.)

If, finally, "in every idea of thought which proceeds from the will, there is the whole man," (A. 10298), is it not likewise true, that in every idea of Divine Thought,--that is, in every single Divine Truth, or in the smallest portion of it, the whole of the Lord's Truth is present? Agree to this, as, it seems, rational intelligence must, and it follows conclusively, that the whole of the internal sense is revealed in the Divine Truth of the Word in the Writings, and that the Writings are the whole of the internal sense of the Word, in each iota of truth and in all of their Divine Doctrines,--even to the smallest portion. WALTER E. BRICKMAN, Berlin, Ont., Canada.
IS THE NATURAL POINT DIVINE? 1907

IS THE NATURAL POINT DIVINE? W. L. GLADISH 1907

Editor New Church Life:

     In an editorial in the March Life it is said: "True, Swedenborg in the Principia and the work On the Infinite identifies his 'first natural point' or 'final cause' with the Son of God, the Only-begotten, the all-creative Word,--but this much is revealed openly in the very letter of the Word." (pp. 176 and 177.)

     This is a wonderful sentence. It will be news, I fancy, to many that there is and teaching concerning the natural point in the letter of the Word. And it is still more wonderful that this first thing of nature, expressly called natural--the natural point--should be the same as the Son of God, the Word which was with God and was God. Where in the letter of the Word do we find this teaching?

     This is revolutionary. It must change all our thought of God or else of nature. This point is defined as "the first ens and seed of things finited." (Prin. chap. ii:9.) And it is said "in this prime ... nature exists in her very seed." (Infinite, sec. IV, p. 20.)

307

Are we now required by the "letter of the Word" to think of this finited seed of nature as one with the Only-begotten Son of God? Then must we either think of the Son as finite or else of nature as infinite, yea, as one with the Divine. For it is the first principle of our faith that Father and Son are identical in essence and person, there being but one Divine and but one Infinite.

     But there are other strange things in this sentence besides the teaching that the letter of the Word identifies Swedenborg's natural point with the Son of God. The "first natural point" and the "final cause" are spoken of as though the terms were synonymous. Is it not a manifest contradiction in terms to identify the natural point or the first of nature with the final cause or end of nature? In the work On the Infinite Swedenborg calls conjunction with man, who can receive the Divine, the final cause of creation. Thus the final cause is infinite as the first cause is infinite. (Sec. IX, p. 63 ; sec. X, p. 63; sec. XII p. 67)

     As to the statement so positively made that Swedenborg in the Principia and the work On the Infinite identifies his first natural point with the Son of God, etc. I as regards the Principia I am at a loss to understand on what teaching there this statement is based: and as regards the Infinite, the doctrine taught there is distinctly the opposite of this. That the work On the Infinite identifies the natural point of the Principia with the Only-begotten Son of God who came into the world, was stated in the January Life, (p. 47), in an article by Mr. C. R. Pendleton. Jr. So it would seem; that others beside the writer of the editorial may have so understood the argument in the Infinite.

     And yet a careful reading and comparison of terms will make it evident that the Nexus of the work On the Infinite is a very different thing from the natural point.

     The "Nexus" of the Infinite is wholly Divine. It is, indeed, the all-creative Word, the "Divine Human from eternity" of the Writings. It is seen from reason that the pure Infinite must clothe and veil and accommodate itself that it may enter the realm of the finite. It is also seen from reason that this Nexus between the Divine and creation must be in itself wholly Divine and not in any wise finite or created. Such a Nexus is the glorified Divine Human.

308

In Him all that was maternal and finite was put off and He returned into the glory He had before the world was. Yet in Him we can know the Divine and the Infinite, because our minds can receive the Divine Human while they cannot conceive of the unclothed Divine. And yet the Divine and the Divine Human are one, so that in receiving the Divine Human we receive the very Divine itself.

     That the Nexus of the Infinite is wholly Divine, is in no wise limited and does not partake of the finite, is repeatedly declared. As in the following:

     "Unless the principles in the first simple were related to the Infinite by a nexus of some kind, they would evidently be annihilated at once, and dissipated outright; and the whole universe would perish with them. On these grounds the mind perceives that a nexus must exist, not indeed a perceptible, Proportional, or natural nexus, or one which partakes of the finite; but still plainly a nexus; and it is equally evident--that it is impossible to know the nature of the nexus because it must be absolutely infinite; although, notwithstanding, its existence is not the less clear. . . . The conclusion then is, that there is undoubtedly a nexus, but that this nexus is infinite." (Sec. IX, pp. 60 and 61.)

     That the Nexus here described is not the natural point is so plainly said that there could be no question about it even if this were the only statement of the kind in the book; but, in fact, there are many such. Surely no one can read the Principia and contend that the natural point described there is absolutely, infinite. But, were any one willing to do so, what could he say about the "first simple" in the beginning of the quotation? What is this "first simple?" Is it not the natural point? In fact, the heading of chapter II of the Principia is " A Philosophical Argument concerning the First Simple from which the world with its natural things originated: that is, concerning the First Natural Point and its existence from the Infinite."

     The first simple is, then, the first natural point. But the Nexus which Swedenborg postulates in the Infinite and describes, so far as possible, is prior to the first simple or the first natural point. It is a nexus or connection between this simple or point and the Infinite that he seeks and finds in the Only-begotten Son.

309

For he says, "Unless the principles in the first simple were related to the Infinite by a nexus of some kind," etc.

     The argument is that the natural point must be connected with the Infinite by a Nexus or it would perish. Now to say that the natural point itself is that nexus, is a manifest absurdity and does violence to the whole purpose of the argument. That the Nexus of the work On the Infinite is altogether Divine and one with the Divine Itself might be shown by several more quotations; but perhaps it may be more useful to show that this work denies all Divinity and infinity to the first natural point.

     ". . . . the first natural entity is that least or minimum. . . ; and this first natural entity is not infinite but the infinite is simply its cause." Again, "as there can be nothing infinite in the first natural entity," etc. (Sec. IX, p. 63)

     "With respect to the first natural ens we have said that it is the first created minimum, the smallest natural seed, or the simple principle of the world." (Sec. XI, p. 67)

     These things are manifestly said of the first simple or natural point. Could they be said of the Divine Human, namely, that He is created, the "smallest natural seed" or "the simple principle of the world?"

     "It is no longer denied that the natural minimum, the seed or primordial germ of nature, is the first effect." (p. 68.) Can the Divine Human be called the "first effect?" An effect must have a cause. The Divine Human being one with the Divine is its own cause and not in any sense an effect. "There is no ratio or analogy between the primitive [or natural point] and the cause. Let us grant then that the primitive is most surpassingly perfect in the finite sense," etc. (Sec. XIII, p. 73.)

     There is no ratio between the primitive or natural point and the Nexus, because the primitive is finite and the Nexus or Only-begotten is infinite: yet the primitive is surpassingly perfect in a finite sense because it is the first created thing produced by the Infinite and has no imperfection,--unless it be an imperfection that it is finite and the first thing of the created world.

     "In my judgment all that exists from the primitive seed of nature [i. e., the first simple or natural point] to her largest compound, including the whole world with all its parts and the innumerable modes proceeding therefrom, in a word, the totality of the finite sphere, all--all is natural.

310

But yet there is nothing natural but is divine. The only difference is that the primitive is made natural by God immediately, while the other substances successively arising and subsisting from it, are made so mediately.' (Conclusion. p. 87.)

Here the primitive or natural point is included in the finite sphere and is said to be made natural by God immediately while the substances successively arising from it were made natural mediately. The natural point is therefore equally natural and equally divine with all other things made by the Divine in the realm of nature.

No, the Divine Nexus of the work On the Infinite is in no sense that Janus-faced natural point which has but one limit or boundary and looks on one side to the Infinite while on the other it looks to the created world. The natural point is a created thing, it is finite, it belongs to nature, although it is the first and highest of nature, created immediately from the Infinite, yet certainly created and finite. While the Nexus described in the work On the Infinite is absolutely Divine, one with the Infinite, not created but proceeding, the Word, the Divine Human. W. L. GLADISH.
NATURAL POINT IS DIVINE 1907

NATURAL POINT IS DIVINE C. TH. ODHNER 1907

While it may be admitted that the sentence to which Mr. Gladish takes exception is somewhat loosely worded, yet the meaning which was intended to be conveyed, remains essentially correct, viz., that it is revealed openly in the very letter of the Word that the Only-begotten Son, or the all-creative Word which was in the beginning with God, is the final cause of creation, (for "final" refers to inmost ends as well as to last effects); and that Swedenborg identifies this final cause with the first natural point.

The line of argument set forth by my friend, Mr. Gladish, is most cogent, from his point of view, and it is also most useful and timely, as it gives expression to a very general misunderstanding in respect to the nature of the "first natural point," upon which hinges the whole Principia theory and, in fact, the whole philosophical system of Swedenborg's scientific works.

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The fundamental question is whether this first natural point is infinite or finite. If it is infinite, then it is Divine, and is the Nexus between the Creator and His creation. If it is finite, then the Principia does not provide for any Divine medium in the work of creation, and the whole theory falls to pieces. But what does Swedenborg himself say in the Principia respecting this first natural point? We cannot quote the whole chapter, but the following extracts may be sufficient:

     "Since, therefore, we have traced the origin of the simple, or first point, to the Infinite, from which it is derived by means of motion, we are now at liberty to define it in the following terms: --That it is a simple ens, and the first, existing from the Infinite by means of motion; and thus, that, in respect to existence, it is a kind of medium between what is Infinite and what is finite. (Principia, Part I, Chap. II. 6.)

     "This first product of the Infinite must be that simple ens, which is to be acknowledged as the first simple of things finited, and as the cause of the first limit or boundary among such finites. Nor can it be a finited simple, for this must consist of two boundaries at least, without which it cannot have the name of a finite." . . . "It follows, therefore, that it is in no respect compounded, nor finited, nor limited, because it is simple; with this exception, however, that it may be said to have only one termination or limit." (Ibid. 8.)

     "This point is a kind of medium between what is infinite and what is finite; for it is through the medium or intervention of this point, that things finite exist from the Infinite." (Ibid. 10.)

     "This point is produced immediately from the Infinite." (Ibid. 11.)

     "This natural point is purely motion in the universal infinite. . . it could exist only in the Infinite, and not in any finited medium. . . . Wherefore, since this motion must have existed in the Infinite, and before the birth of finites, it follows that it must also have existed before the world, and before its established laws, that is, before mechanism and geometry; thus it cannot be viewed geometrically, but rationally." (Ibid. 12.)

     "This point cannot be conceived of as having any extension; it is without parts and consequently indivisible." (Ibid. 14.)

     "Nothing can be ascribed to this point, which is ascribed to a composite, except by way of analogy; seeing it is the most simple, unmixed, pure, and the first ens. . . .

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It is of such a nature that it must necessarily be contemplated as immediately proceeding from the Infinite, and yet existing before any finite, and so must be considered as non-geometrical, although it resembles what is geometrical." (Ibid. 19.)

     "In its pure and most perfect motion are contained all those things, as well active as passive, which limit things finite. (Ibid 20.)

     "Since this motion, in which the point consists, is a conatus tending to actual motion, or what amounts to the same thing, since it is pure motion, not existing in any medium of finites, but in the Infinite, its figure must necessarily be most perfect." (Ibid. 21.)

     "Now if we take a rational view of this metaphysical ens, we shall find it to be of such a nature as to consist of only one limit; it is not properly limited; it is not finited; but it is that from which things limited and compountled are derived; it is a something which cannot be geometrically resolved: it is that to which, and beyond which, no science can possibly extend." (Ibid. 21.)

     "A point cannot be called the first boundary, because it is not finited." (Principia, Chap. III:17.)

     As may be seen from these extracts, it is quite erroneous to claim that the first natural point is a created and finite entity. Swedenborg teaches, as plainly as seems possible, that this point is not a finited simple; that it is in no respected compounded, or finited, or limited; that it is without parts and therefore indivisible; that it exists only in the Infinite and not in any finited medium: that it was produced immediately out of the Infinite, before the birth of finites, and consequently before the world. What are all these but predicates of the Infinite, not the infinite in se, or as to esse, but the Infinite ex se, or as to existere?

     Again, if this first natural point is the medium between the Infinite and the finite, why is it not the nexus described in the work On the Infinite? What room is there for another medium or nexus? And if it is produced immediately out of the Infinite, how can there be a medium between the Infinite and the point? Is it not self-evident that if the point were finite, then it would be the first finite? But since it is prior to the first finite, it follows that it is infinite. All that is said in the work On the Infinite in respect to the "first simple," "the first natural entity," "the first created minimum," "the first effect," "the primitive," etc., applies there not to the "point," but to the "first finite," which in the Principia is also called the "simple finite" or "first substantial," whereas the "point" in the work On the Infinite is called the "pure simple," as is evident from the following passages:

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     ". . . to enable it to investigate the essence of its Infinite and its Divinity, the mind passes analytically from geometrical and mechanical grounds to a something similar to the geometrical or mechanical; to a something pure; to an entity that is not finite; that is indivisible, not extended, not consisting of parts, and therefore neither formal, nor modified; in a word, to THE PURE SIMPLE. And in this it recognizes something primitive, causant, and agent, preceding the state in which finites can exist from it, and finite existences subsist. For extended entities must originate and subsist ultimately from non-extended; entities possessing magnitude, dimension, space, and form, must come from entities destitute of these categories: limited beings from non-limited: geometrical entities from their geometrical points: in a word, all compounds from things more simple; and these latter from pure simples." (Infinite, edition of 1902. pp. 14, 15.)

     "We are forced, to terminate our ideas with an ens that involves no quantity, no extension, and no relation to quantity or extension; no relations or proportions whatever, no likeness, i. e., in which there is nothing finite; in short, an ens which is the same with the Infinite." (Inf. p. 27.)

     "Finites cannot be called finites unless under the relations of time and succession. Of the pure simple, as not being finite, neither time nor succession can be predicated." (Inf. p. 28.)

     "The essence of the pure simple lies in absence of parts, in consequence of which it is destitute of extension, space, dimension, and figure. For if it be so simple that nothing more simple is possible, it must of course be wanting in parts, space, and figure. For if parts are present in a simple, there is at once with it something more simple,--each part being simpler; wherefore the pure simple has no parts. And if it have no parts, and admit of no deeper simplicity, then it is an unlimited essence, without end or boundaries, unless we choose to say, that it has one limit or boundary, and only one. . . . Nor can a simple of this kind, involving neither parts nor extension, be denominated finite. . . . This pure simple, being devoid of parts, is indivisible. . . . Whence, again, it follows that in this simple there cannot possibly be anything of the finite." (Inf. pp. 154, 155.)

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     "The simple finite is not the same with the pure simple, inasmuch as it is finite. And being finite, it is of course made so by constituents simpler than itself. The before-mentioned [pure] simple is therefore simpler than it, and consequently the first finite is relatively compound. . . . And as the pure simple is devoid of parts, extension, space, and figure,--and yet parts, extensions, spaces and figures had issued from it,--so this simple finite could not originate from any other source than the pure simples which made it finite." (Inf. p. 156.)

     The mind "now comes closer and closer in thought to the first finite, but before taking hold of it, and determining to explore it, the mind proposes and ruminates certain middle questions, whether there is a nexus, and whether it is possible to discover the nature and quality of the nexus which subsists between the cause and the causate, or between the Infinite and the first finite." (Inf. p. 91.)

     From the last quoted passage alone it is evident that the "Nexus" is not between the Infinite and the first natural point or pure simple, but between the Infinite and the first finite. There can be no need or possibility of a nexus between the Infinite and--the Infinite, any more than there is need of a nexus between the Divine Esse and the Divine Existere, or between the Father and the Only-begotten Son. As soon as it is seen that the natural point or pure simple is indeed infinite and thus Divine,--but the infinite God in His relation to finite things or beings,--the whole difficulty vanishes, and the Principia is seen to be in strict harmony not only with the work On the Infinite but with the whole theological system of the inspired Writings.

     Let us not take fright at the term "natural point," any more than at the term "Only-begotten Son." The same meaning is involved in both terms, viz., the idea of the Divine standing forth,--as it were produced or born, (natural from natus, born, produced). It is used here of the Divine in its relation to nature, and ought not to create greater surprise among us than the term "Divine Natural" used in the Writings. What is Divine cannot, of course, really be produced or be born, or even proceed, but it appears to do so to us finite creatures, just as the sun appears to rise and set.

     In studying Swedenborg's earlier works it is important to remember that the evolution of his stupendous system was necessarily a progressive one, and that his use of terms is more or less tentative and plastic.

315

But if we fix our attention less upon the terms, and more upon the ideas which he is trying to set forth, we shall find that these ideas are clear, certain, and fixed, and all of them consistent and coherent. The qualities which he predicates of the Infinite itself in the earlier works are the same qualities that he predicates of the Divine itself, in the theological works. And the qualities which he attributes to the first natural point in the Principia, are the same that he attributes to the Nexus or the Only-begotten, in the work On the Infinite, or to the Divine Human in the Writings. Both are infinite, both are Divine, both are One, but distinctly One. C. TH. ODHNER.

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Church News 1907

Church News Various 1907

     FROM OUR CORRESPONDENTS.

     PHILADELPHIA, PA. The tenth anniversary of the Advent Church of Philadelphia was celebrated Wednesday evening, February 27th, in the, usual place of worship, Glenn Hall, 555 North 17th street, the pastor, Rev. J. E. Rosenquist, officiating as master of ceremonies.

     The hall was very appropriately adorned for the occasion, suggesting an air of festivity. Interesting responses to the several toasts were made by distinguished guests from Bryn Athyn,-- Bishop Pendleton, Rev. Homer Synnestvedt, and Rev. W. H. Alden. A sketch of this society from its formation until the present time was given by Mr. K. Knudsen.

     An enjoyable musical program formed another important feature of the evening, including the rendition of classical selections by Mrs. Colley, of Bryn Athyn, vocal solos by Fraulein Mueller and Mr. William Homiller, of Philadelphia, while several songs in Swedish by the pastor, accompanied on the guitar, were greatly enjoyed by all.

     A great deal of interest is still manifested in our Sunday School, which meets before the morning service. The teachers have been very faithful, and the children have attended well during the winter months. The service and work of Rev. W. H. Alden, in connection with the class of adults, is greatly appreciated. We are still looking forward to some increase in attendance during the spring season.

     MIDDLEPORT, O. At the annual meeting of the Society, January 13th, a review of the year's work showed a little progress in several different lines. There were five baptisms during the year, three adults and two infants. Another infant was baptized January 5th, just after the close of our year. Six persons united with the society, and two were lost by death, leaving the net gain four, and the total membership forty-nine.

317

     Mr. S. A. Powell, with his family, has moved back to his old home near Rutland, adding nine souls to our group of New Church people there, making a total of twenty persons living near enough together to meet at any time. Regular classes are held there by the pastor once a month, a class for children and another for adults. There are two other monthly classes, one at Gallipolis, attended by six children and one adult, and one at Kyger, attended by two families.

     The attendance at morning service has averaged about twenty-nine, at the doctrinal class has been from twelve to fifteen. The Sunday School and Thursday children's class have twelve pupils from five to twelve years old. Four of these are not baptized.

     Gas fixtures have been put into the church making it doubly useful, for we had before no means of lighting it, and all evening meetings had to be held at private homes.

     The society responded promptly and generously to the pastor's request in July for an increase of $200 in support, and have since maintained the offerings at that rate. And, not stopping with this, they put gas fixtures, a gas range and two gas heaters into the pastor's home for a Christmas present.

     The ladies have organized a club which provides monthly suppers, has purchased dishes and in other ways contributes to the life of the church. We have also begun a Principia class among the ladies. We expect a keen rivalry in the effort to grasp natural points, between this class and the young men's class. The young men have two years the start, but the ladies will make up in intuition for what they lack in time. W. L. C.

     TORONTO, CAN. On Easter Sunday the church was effectively decorated. The Sacrament of the Holy Supper was administered, and very fully attended, forty-one members participating.

     On April 5th Mr. and Mrs. Charles Brown gave a very enjoyable social, music being the topic. Our pastor read a very interesting paper on "Music," and Messrs. Carswell, Caldwell and Brown responded to various toasts on the same subject. V. G. R.

318

     BERLIN, ONTARIO. The school of the Carmel church celebrated Swedenborg's Birthday at the farm of Mr. and Mrs. Charles Peppier, four miles from Berlin, during the afternoon and evening of January 28th. The children were given a sleigh ride to and from the place. Addresses on the day were made by the pastor and the Messrs. Jacob Stroh, Richard Roschman, and John Schnarr. The society celebrated the day in the evening of the 29th with a banquet. The toasts proposed were: "Swedenborg, the man who loved the Lord and trusted in His Providence," "Swedenborg, the man who loved his neighbor," "Swedenborg, the man who loved the Truth," and "Swedenborg, the man who loved the New Church." The responses were given by young men of the society.

     On the 8th of February, after the Friday supper, the society celebrated the Decennial of the General Church of the New Jerusalem. The pastor delivered an historical address, and then followed toasts to the Principles, the Uses, and the Growth of the General Church.

     The annual masquerade was held on the 1st of March. There were many beautiful and clever costumes, and the unmasking brought the usual surprises.

     In the evening of the 21st of March the society had the pleasure of celebrating the silver wedding of Mr. and Mrs. George Deppisch. After some time spent at cards, refreshments were served, and these were accompanied by the following toasts: Conjugial Love, responded to by the pastor; The Happy Couple, responded to by Mr. Deppisch; and The School, (which the couple has supplied with five pupils), responded to by Mr. Jacob Stroh. The remainder of the evening was spent in dancing.

     In the evening of April 1st a box social was held for the purpose of raising money towards wiping out the society's deficit. The boxes were auctioned off at remarkable prices, and the candy booth did a flourishing business. About eighty dollars were realized. After the gentlemen had enjoyed the pleasure of sharing the lunches contained in the boxes with the ladies who had prepared them, dancing followed, and was continued into the early hours.

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Wanted 1907

ANNOUNCEMENTS.

Wanted, a New Church girl, to assist with housework and care of two children. For particulars apply to MRS. GEORGE A. BLACKMAN, 1662 Fulton St., Chicago, Ill.
ANNUAL MEETINGS AND THE GENERAL ASSEMBLY 1907

ANNUAL MEETINGS AND THE GENERAL ASSEMBLY 1907

     Special Notices.

     THE COUNCIL OF THE CLERGY.

     The Council of the Clergy of the General Church of the New Jerusalem will meet at Bryn Athyn, Pa., from Wednesday, June 12th, to Saturday, June 15th. The ministers are requested to send their annual reports to the bishop before June 1st
TEACHERS' INSTITUTE 1907

TEACHERS' INSTITUTE 1907

The teachers connected with the General Church, and other friends especially interested in the educational work of the New Church, will meet at Bryn Athyn, Pa., from Monday, June 17th, to Tuesday, June 18th.
EXECUTIVE COMMITTEE 1907

EXECUTIVE COMMITTEE 1907

The Executive Committee of the General Church will meet at Bryn Athyn, Pa., on Tuesday, June 18th, at 3 P. M., and the members of the Corporation at 8 P. M.
GENERAL ASSEMBLY 1907

GENERAL ASSEMBLY 1907

The Sixth General Assembly of the General Church of the New Jerusalem will be held at Bryn Athyn. Pa., from Wednesday, June 19th, to Sunday, June 23d, 1907. All members and friends of the General Church are invited to attend.

320

     The Assembly will open with worship on June 19th, at 11 A. M., to be followed with a banquet in celebration of the day. On Thursday, June 20th, the Assembly meets at 10 A M. A public session of the Corporation will be held at 3 P. M., and a dramatic entertainment will be given at 8 P. M.

     On Friday, June 21st, sessions of the Assembly will be held at 10 A. M. and 3 P. M., and a social reception will be given at 8 P. M. under the auspices of the Civic and Social Club of Bryn Athyn. On Saturday, June 22d, sessions of the Assembly will be held at 10 A. M., 3 P. M., and 8 P. M.

     On Sunday, June 23d, divine worship will he held at 11 A. M. The Holy Supper will be administered at 1 P. M., and a sacred concert will be given at 8 P. M.
Swedenborg Scientific Association 1907

Swedenborg Scientific Association 1907

The tenth annual meeting of the Swedenborg Scientific Association will be held in the Sunday School rooms of the Philadelphia First Society of the New Jerusalem Church, 22d and Chestnut streets, Philadelphia, on May 23, 1907, at 10 A. M. and 3 P. M.
REGINALD W. BROWN,
Secretary.
IMPATIENCE 1907

IMPATIENCE Rev. W. F. PENDLETON 1907

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NEW CHURCH LIFE.
VOL. XXVII. JUNE, 1907.     No. 6.
     The evil of impatience, while it has a greater hold and has had more injurious effects on some than on others, is still an inheritance that is common to all; and it may be safely asserted, that there is no one who has not added in some degree to the stock of his inheritance in respect to this evil, which, as we shall endeavor to show, is one of the most grievous evils of human life.

     According to the definition given to the word "impatient," it signifies to be restless, uneasy, changeable, hot, eager, fretful, intolerant, passionate; it is to be restless or intolerant because of discomfort, pain, delay, or opposition. The root idea in the word is the unwillingness to bear, suffer, endure, or permit anything that presents itself and opposes what one wishes or desires to carry into effect. It is in fact anger because of obstacles which have opposed themselves, or set themselves in the way of some cherished purpose or design; whether these obstacles have come from the neighbor, or from the dispositions of Providence in the affairs of life or in the conditions and operations of natural laws. Impatience may, therefore, be defined in one word to be anger at opposition, and has stored in it the love of domination. But let us consider before we proceed further whatever direct teaching there may be on this subject in the Writings.

     In the Arcana Coelestia (n. 3827) is the following teaching:

     "And Jacob served for Rachel seven years, and they were in his eyes as a few days in his loving her, signifies a state of love, in that it was without tedium. . . .

322

When man is in a state of love or heavenly affection, he is then in an angelic state, that is, he is as it were not in time, if there be no impatience in that affection; for impatience is a corporeal affection, in which so far as man is in it he is in time, but so far as he is not in impatience, he is not in time. This is manifest in a kind of image from the delights and joys which are of affection and love, that when man is in them, time does not appear to him, for he is then in his internal man. By the affection of genuine love man is withdrawn from corporeal and worldly things, for his mind is then elevated towards heaven, and is thus withdrawn from the things of time; that time appears to be something is caused by reflection upon those things which are not of affection or love, consequently which cause tedium."

     We see from this teaching that the idea of time rules in the state that is called impatience, in which the mind is absorbed with the things of the flesh and of the natural world, and not with the things of the spirit and of the spiritual world. Impatience is therefore called "a corporeal affection, in which so far as man is in it he is in time, but so far as he is not in impatience, he is not in time."

     It can be clearly seen that the idea of time is an active factor in impatience, when we reflect that impatience is not only anger on account of obstacles which rise in the path of our endeavor, or at opposition which is made to what we wish to do, but it is at the same time unwillingness to wait for the obstacles to be removed according to the laws of order in the regular procedure of events, or in the successive dispositions of Providence. It is, in fact, an angry effort to abolish time, but which succeeds only in forging the chains of time more completely, for the sense of time increases with every such effort. It is love only that removes the idea and sense of time, as we see from the number we have quoted; for "by the affection of genuine love man is withdrawn from corporeal and worldly things, and his mind is then elevated towards heaven, and is thus withdrawn from the things of time."

     Impatience, however, not only disturbs and distresses the spirit of man, so that it closes heaven, and brings the mind down into the things of the body and the world, into the things of time and space, but it seriously affects the body itself, and may give rise to grievous disease, which is evident in general from medical experience, and is made quite clear from the following teaching of the Spiritual Diary.

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     "The most obstinate of all are those who, in their life in the world, appeared more just than others and hence were in authority, and yet have believed nothing and have lived the life of the love of self, revenging all things which may be done against them, regarding as enemies those who have opposed them, and those who have not worshipped them. When they reasoned concerning faith, and the life after death, they were believed by others, as being in authority by virtue of their justice and earnestness. They also speak in the other life, like those who are principled in justice. But they are most malicious. When their are applied they induce torment of the spirit by means of tedium, which they increase and inspire continually, and thus they add impatience which begets the greatest suffering, and induces such weakness of body that man can scarcely raise himself from bed. This was shown to me; for when they were present such a weakness took possession of me, but when they were removed, it ceased according to the degree in which they were removed. They also employ much art to infuse tedium and thence weakness. They appeared next the head; but when they were rejected, they were cast out towards the left, down into a deep hell there." (S. D. 4587.)

     The expression tedium used in this number carries with it not only the idea of tiredness, or weariness, but also of disgust, loathing, or aversion. When it is said that a man is in a state of tedium as to spiritual truth, he is not only weary of it, but he is in a state of aversion, and perhaps even of loathing for every thing spiritual; and then follows anger and impatience, even at the mention of it. So it is with any object that excites impatience or anger; and it is well known that impatience most frequently arises when there is weariness of body.

     We learn from the number quoted that malicious spirits when they are associated with man "induce torment by means of tedium at times, or the torment induced by it, that men become weary of life itself, become so impatient at the conditions imposed or permitted by Providence, that they are driven to contemplate suicide, and sometimes even to commit the dreadful act of self slaughter.

324

Such is the effect of the continued presence of malicious spirits.

     The effects are various and manifold, producing disease either acute or chronic, especially the latter; and it may be said that a large part of the diseases in the Christian world, usually classed as nervous, are from this source, that is, they originate from a continued state of impatience at the conditions of Providence, a state that continues so long as the malicious spirits are present. For we are told that these spirits "induce torment by means of tedium, which they increase and inspire continually, and thus they add impatience, which begets the greatest suffering, and induces such weakness of body, that man can scarcely raise himself from his bed."

     We are also told in the Writings that every affection or delight of the mind or spirit of man, as soon as it is felt, ultimates itself at once in the interiors of the body. In the case of good affections the effect tends to the health of the body, but in the case of evil affections the product is disease; which illustrates to us the other teaching that all diseases have a spiritual origin, that is, originate from evil spirits who are present and excite the affections and delights of evil. The interiors of the body that are at once affected and disturbed and brought into disorder, into a chronic condition of disease, preparing the way even for acute diseases--these interiors of the body are the interiors of the nervous system, which are the purer bloods, called the animal spirits.

     Another teaching of the Writings it is well to note here, namely, that if a man will overcome his love of dominion, all his other evils will then be quickly overcome, and the rest of the work of regeneration will be easy. When we analyze the state of impatience, we find that its root and source is the love of dominion. And we are further told that there is in all love of dominion the will and desire to rule over, not only the whole world, but the whole heaven, and even over the Lord Himself. When this desire and purpose is checked, when obstacles are thrown in the way of it by a merciful Providence, there is anger and impatience, and all the resulting woes of the human race both mental and physical.

325

For when we are impatient with the neighbor, we are really impatient with the Providence of the Lord, since it is of the Lord's provision or permission that the neighbor has done what he has done. When we are impatient at the obstacles and hindrances which arise in our own environment, under the operation of natural laws, we are also impatient at the Providence of the Lord, since it is of the Lord's provision or permission that things are as they are; it is of the Lord's provision or permission that hindrances have arisen and oppose what we wish to do. And we would in our madness forcibly remove the things which oppose; we wish to have our own way, we wish to be led by ourselves and not by the Lord, we wish to dominate and rule, and we are angry and impatient at the things which hinder. It is well for us then that we do not know that the Lord is in that which opposes; for if we knew it, we would possibly deny the Lord and His Providence, and the last state would be worse than the first. Still he who would be regenerated must come to know this, and knowing fight against the impatience which then arises, and which if it persists will eventually destroy both body and soul.

This lays open, brings to view, the running sore of human life, and it must be admitted that the view is appalling. But it is necessary that we should not give way to discouragement or despair. This also is from evil spirits. If they can infuse despair, their end for the Lord Himself has come and is present with all His Divine Power, and will overcome the hell of our impatience, if we but permit Him to do it by co-operating with Him in the laws of His own order, which He has so mercifully revealed to us.

The Lord when He was in the world experienced every state of human life, and felt in His Human the influences of every evil to which humanity is subject; the evil of impatience was one of these. It is even said that on one occasion we looked around upon the Jews with anger. But there was never with Him any internal yielding to the evil affections which take possession of all other men.

326

And if there was any appearance of anger or impatience in Him, yet in His greatest agony on the cross it had all disappeared, it had all been removed, for He then prayed for His enemies, that is, for the whole human race, for you and for me--when He said, "Father, forgive them; they know not what they do."

This is the Divine example that has been set for us to emulate; it is the attitude of mercy towards all, for all are in need of mercy. And so in the place of impatience with the neighbor there will be charity and good will; in the place of impatience with the conditions and dispositions of Providence, there will be love to the Lord; and man will be released from the dominion of malicious spirits, and while still on earth he will be associated with the angels of heaven, and share the joys and delights of angelic life.
INFINITE 1907

INFINITE C. TH. ODHNER 1907

     A STUDY

     THAT IN THE INFINITY OF GOD, INFINITE THINGS ARE DISTINCTLY ONE.

     The teaching that the infinite Substance of God is a purely continuous substance, that is, non-compounded of parts, does not, however, mean that it is an absolutely simple unit, for there is no such thing. It is known that "everything is divisible to infinity," (C. L. 185), and that "everything divided is more and more manifold, and not more and more simple; because what is divided and again divided approaches nearer and nearer to the Infinite, in which all things are infinitely." (C. L. 329.) It is here that the Doctrine of the New Jerusalem parts company with the Monism of the philosophers who, having in their fancy reached the inmost of nature, declare this inmost to be an indivisible and absolutely simple atom or monad which they confound with the Infinite itself.

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     There is, indeed, a "simple substance" in the inmost things of nature, but this simple substance is called simple only relatively, that is, in relation to lower and grosser things more compounded. But in finite substance there is nothing which does not consist of parts which may be separated one from the other; and in infinite substance there is nothing which does not consist of things which may be distinguished one from the other. Distinction, however, does not involve separation, and herein lies the difference between the Infinite and the finite. You can distinguish between good and truth, between love and wisdom, between esse and existere, and you can distinguish between them because they manifest themselves distinctly and are distinct, even in the Infinite itself. But you can never separate them, for if you do the whole perishes from your idea.

     "The Infinite One, without infinite things in Him, is not infinite except in name only." (D. L. W. 17.) For the Infinite is infinite in every possible way and manner; if it did not include many things it would be less, even, than the least finite thing; and if it did not include all things it would not be infinite. But since it is infinite, it includes many things and all things that ever were, are, or will be,--things inconceivable,--infinite things.

     Of these infinite things we have a finite mirror and image in our own body. Regarding it as a whole or from without, we see at first but a single unit, a single human form, but as we enter within and distinguish limb from limb, organ from organ, fibre from fibre, cell from cell, nucleus from nucleus, there comes a time when we lay down the scalpel and the microscope, and acknowledge in our impotence that we are standing at the threshold of--not the Infinite, indeed, as yet, but the indefinite. And as, in our thought, we bridge the gulf between the definite and the indefinite, between the natural and the spiritual, and direct our attention to the indefinite things of the human mind and soul and the spiritual world wherein it moves, we draw still closer towards the Infinite and behold its Infinity more truly mirrored,--still in finite outlines, for we are still in the realm of the finite, since the spiritual world, though indefinite, is not Divine, but bounded and created. (A. C. 1590, 6232; D. L. W. 155; S. D. 226.)

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     What is natural may be called definite, because it can in some measure be outlined, defined, and computed by means of numbers. We are able to calculate the weight of planets and the distance in miles between fixed stars. But what is spiritual "may be called indefinite, because it cannot be defined and comprehended by means of numbers." (A. C. 6232). What have the figures of arithmetic to do with the distance between two angelic societies, or with the distance between an angel and the Sun of the spiritual world? How can numbers express the difference between two successive thoughts or affections, or the relation between two truths or goods with man? Here Science utterly fails; and yet all these things are merely finite, and in respect to the Infinite itself are such that there is no ratio between them.

     In regard to what is indefinite we read in the Spiritual Diary: "Because it was said that there is nothing in the nature of things which is not a very general thing containing in itself things indefinite, a certain spirit was indignant because [he said] he thus comprehended nothing, since there is the indefinite in every single thing. But it was given to reply to him that there is not only what is indefinite, but an indefinite of indefinities, and of indefinities still, so that every natural indefinity is multiplied by indefinities, which are to be so many times multiplied by themselves." (S. D. 2297).

     If these indefinities be such in the heavens, what must he their number above the heavens, in the universal super-celestial atmosphere which extends above, within, and about all heavens and all solar systems? Or what be the number of those first primitives of creation which constitute the Sun of the spiritual world, which exist within each least bulla of the universal aura of heaven, and by which the Infinite God first finited His Infinity? The thought swoons, but the consciousness remains that there are these indefinite things in God's spiritual creation, and that, since all of them are and exist from the Infinite, they must have their own final prototypes, their own esse and existere in the Infinite itself, for "in the Infinite all things have their esse, and from it all things have their existere." (Principia, vol. I, p. 43.)

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     There is an image of this in the center of a circle or of a globe. Where is the limit to the number of radii which may proceed from this center? They are innumerable, indefinite, yet each, in our thought, stands forth distinct from all other radii. They all proceed from the center and they are all one in the center, yet distinctly one, since they proceed distinctly from it. Follow up each radius toward the center. It approaches closer and closer to the next radius, yet never so close but that you can imagine another radius between the two. You will never be able to measure the, least possible angle between them, nor, as a matter of fact, will you be able to find the center itself. Mechanically you may, with your gross instrument. But examine with a microscope the point you have made in your supposed center, and you will find that this center is in itself--a circle, a circumference. And though you may next time use a finer needle and a stronger microscope, you will never be able to say that you have finally reached the inmost culture. And yet you are bound to admit that there is a center and that in the center all possible radii are one, and yet forever and ever distinctly one.

     If these things are true of such a geometrical thing as a circle, how much more true of the Word of God! Here every truth is a radius emanating from a common infinite center. Every single truth is distinct, forever distinct from every other truth, yet never separated from any other truth. Each is connected with the other at the center, and you may follow up each truth and forever trace its distinctiveness, until the mind stops working, and the thought folds its wing, and the soul rests in the knowledge that in the Infinite God, who is the center and sun of every sphere, infinite things are distinctly one,--infinitely distinct, yet infinitely one.

     THAT THE INFINITE GOD FILLS ALL TIME AND ALL SPACE WITHOUT HIMSELF BEING IN TIME AND SPACE.

     Time, as we have seen, is nothing but the distance between two succeeding events or two succeeding states. Being a definite and measurable distance, time consists of parts, and these parts consist of their own parts, which we call ages and years, days and hours, minutes and seconds; we may divide each second again and again ad infinitum, until we can divide no longer, and we are forced to admit that it is the Infinite alone which fills the intervening distance between all the least imaginable movements of time.

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He who was before time began, is the same infinite God that fills all time. As the beginning of time--the outside limit of time--vanishes in His Eternity, so also does the end of time--the inside limit,--and time itself, as a whole and as to every moment, becomes a mere appearance, which, in relation to eternity, is as it were nothing.

It is the same with space, which is similarly divisible ad infinitum, the Infinite infilling each least imaginable interstice between all the divisions of distance. He who is outside the created universe is the same Infinite God that fills the universe, and the inside boundary of space, like its outside boundary, vanishes in the Omnipresence of the infinite God. The least and the greatest of space as well as of time are all one to Him whose Eternity, being beyond time, is not an eternity of time; and whose Immensity, being beyond space, is not an Immensity of space.

Since time and space cannot be predicated of the infinite God, neither can that appearance of time and space which the angels call state. (A. C. 6983.) For the idea of "state" implies condition, mode, modification, motion, and change of state. Motion, being the progress from place to place, is inseparable from space or the appearance of space, and motion, therefore, does not exist in the Infinite. Yet motion is from the Infinite, and there is therefore in the Infinite that which is the beginning and origin of motion, and which can be conceived of only as endeavor, effort, conatus. And this Conatus, in the Infinite, is the Divine Will or Love,--the will to give forth. His whole esse to all, and to draw all towards His infinite esse. This Love, being beyond modification, is unconditional and unchangeable, infinitely the same from eternity and to eternity. Thus the infinite God, as He fills all time and all space, without Himself being in time or space, in the same manner fills all states, human and angelic, without Himself being conditioned by state.

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     THAT THE UNIVERSE IS CREATED ONLY IN THE INFINITE, AND RESTS IN THE INFINITE ALONE.

     Thinking from space alone, man is apt to conceive of God only as a central Being, throned infinitely above the created universe. Outside of this center, it is supposed circle the heavens; outside of these the natural suns and solar system, and outside of these-vacuum! Before Creation, according tot eh space-thinker, there existed only this central Being, surrounded with vacuum, and Creation consisted in sending forth suns and planets, by Divine fiat and in a moment, to rest in this vacuum. This is the idea that secretly lurks in all merely natural thought concerning God, and it is this idea that must be removed from a New Churchman's thought of God.

     A vacuum is nothing, and there is no such thing as nothing. Since the universe was not created out of nothing, neither was it created in nothing. It could be created only in the Infinite. Since there is no limit to the Infinite, the universe could not be created outside of the Infinite. Consequently, it could be created only within the Infinite, surrounded by the Infinite, resting in the Infinite, and infilled by the Infinite alone. This all-embracing and all-infilling Infinite Substance is also that which holds together and preserves the whole universe, from within as from without. (A. C. 6115.) For the earth is held together by the air and the ether, and these are held together by the aura of the sun, and the auras of all the solar systems are held together by that universal, interstellar and celestial aura which proceeds from the Sun of the Spiritual world and this, finally, is held together by the Infinite itself, which exists within and between each least component particle as it exists without and round about the whole. Thus every moment of time we are kept in the hollow of our Father's hands, and in every part of space we rest in His everlasting arms. And thus in Him we live and move and have our being.

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HOW MAN SEES GOD 1907

HOW MAN SEES GOD Rev. WILLIS L. GLADISH 1907

     We are taught in the Writings "That this New Church is the crown of all the churches that have hitherto existed on earth, is because it will worship one visible God in whom is the invisible, like the soul in the body." (T. C. R. 787.)

     "That God was not visible before the assumption of the Human, the Lord Himself also teaches in John: 'Ye have neither heard the Father's voice at any time nor seen His shape;' and in Moses it is said that 'no one can see God and live.' But that He is seen through His Human is taught in John: 'No one hath seen God at any time, the Only-begotten Son who is in the bosom of the Father, He hath declared Him.' And in the same: 'Jesus said, I am the way, the truth and the life. No man cometh to the Father but by Me. He that knoweth Me knoweth the Father, and he that seeth Me seeth the Father' (xiv:6, 7, 9.)" (T. C. R. 18.)

     That God was invisible before the Incarnation was because the Infinite is invisible to the finite. The finite cannot see the Infinite as He is in Himself. The Infinite God can make Himself visible to His creatures only by some medium which shall receive the Infinite and adapt it to the sight of the finite.

     Before the Advent this was done by filling an angel with the Divine. "In order that what is said may come to men by words of articulate sound, and in ultimate nature, the Lord uses the ministry of angels, infilling them with the Divine, and laying to sleep what is their own, so that they do not know but that they are Jehovah Himself." (A. C. 1925.)

     This was the only way in which the Divine could appear to men and angels before the Advent. And it served to make God, in a sense, visible to them. Man cannot worship or be conjoined with an invisible God. "Conjunction with an invisible God is like the conjunction of the eye's vision with the expanse of the universe, of which it sees no end; it is also like a vision in mid-ocean, which falls upon air and sea and is lost." (T. C. R. 787.)

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     Therefore, in order that He might conjoin to Himself the men of the Most Ancient and Ancient Churches, the Lord appeared to them in the person of an angel whom He filled with the Divine glory and through whom He taught them the Word. They recognized that the form they saw was that of an angel, but that the glory infilling and surrounding that form was Divine. Hence they worshiped the visible God in whom was the invisible. They knew that the Divine as He is in Himself was invisible to them, but that nevertheless He could appear to them in a form that would accommodate the Divine to them and reveal all of its infinite things which they could receive.

     Yet this form was not His own. It was borrowed for the occasion, and the angel through whom the Divine had appeared, retrained afterwards no greater portion of the Divine Spirit than did other angels. It was not the Lord's own Divine Human that was seen but a prophetic representation of that Divine Human by which He should make Himself present in the world. For the men of those Churches had not only the presentation of the Divine in the person of an angel to make God visible to them; they had also the promise that He would come into the world in His own Human. And the angel of Jehovah represented to them that Human which should be assumed.

     In the fulness of time the Lord came. He took on a Human that was peculiarly His own because it had no human father and hence no finite soul. God Himself was the soul and life of it. Yet the Human itself was at first finite because from a finite mother.

     But the Human was made Divine, and in it He ascended to the glory He had before the world was. The Human, being Divine, now has all the attributes of the Divine Itself. For the Divine Human is Infinite, Omnipotent, Omnipresent and Uncreate just as the Divine itself, since it is one with It.

     If, then, man cannot see the Divine, if the finite cannot see the infinite, how can man see the glorified Human which is both Divine and Infinite? In what sense is our God now the visible God whereas before He was invisible? Can He still be seen in His own Divine Human or must He, as before, take on the person of an angel that He may appear to man and angels?

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     That He may still appear in the person of an angel since the Advent is evident from the twenty-second chapter of Revelation. It was an angel who showed John the things recorded in the book of Revelation. And when John fell at his feet to worship him he said: "See thou do it not: for I am thy fellow-servant; worship God" (v. 9). But almost immediately afterward he says: "I am Alpha and Omega" (v. 13). And in the Arcana already quoted, we read,-"In order that what is said may come to men by words of articulate sound, and in ultimate nature, the Lord uses the ministry of angels, infilling them with the Divine and laying to sleep what is their own. As the Lord speaks through angels when He speaks with man, hence it is that the Lord is also called an angel in the Word throughout," etc. (A. C. 1925.)

     Here it is not said that the Lord spoke with man in this manner before He assumed the Human, but it is said in the present tense that He uses angels and He speaks through them.

     Yet that the Lord can now be seen in His own Human is evident from the fact that he appeared to the spirits of Mercury in the midst of the Sun of Heaven encompassed with a solar circle. (E. U. 40). No angel can enter the Sun, hence he must have been the Lord in His own Human who was seen there. And at the same time He appeared to many who had seen Him in the world who confessed that it was He Himself. He also appeared to Swedenborg, who describes His appearance and says he believes it was as He looked when in the world.

     Concerning the Lord's appearing in Heaven among the angels we read: "When also the Lord appears in the midst of the angels, He does not appear encompassed by many but as one in an angelic form." (H. H. 52) Here the "angelic form" might be His own Human or it might be the human of an angel.

     Further we read: "When the Lord appears in any society, He appears there as an angel; but He is distinguished from others by the Divine which shines through." (H. H. 55) Here also it is not conclusively said whether the person of an angel is used for the Lord's appearing or if it is His own Human that is seen.

     But there is more definite teaching in the following passage; "But when the Lord appears in Heaven, which often occurs, He does not appear clothed with the sun, but in an angelic form, distinguished from the angels by the Divine which is translucent from His face.

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For the Lord is not there in person, because in person He is always encompassed with the sun, but He is present there by aspect. For it is common in Heaven for persons to appear as present in the place where their view is fixed or terminated, although it is very far from the place where they actually are. This presence is called the presence of the internal sight, of which I shall speak hereafter. I have also seen the Lord out of the sun in an angelic form, a little beneath the sun on high, and also near in a similar form, with a resplendent countenance; and once as a burning light in the midst of the angels."

     This teaching makes it evident that it is not necessary for the Lord to use the person of an angel in order to appear among the angels. But when He appears in this way He is not present in person but by aspect, or by the termination of His sight. It is promised in this number that this presence where the gaze is terminated, which is common in Heaven, will be spoken of elsewhere; and the following is said concerning it in the Spiritual Diary:

     "That to himself a spirit may appear present where another is. It was shown how thoughts conjoin, and that the thought of one inflowing into another produces presence where the latter is; yea, that it is himself. This was shown by many examples: one who was very remote in place seemed to himself, by influx of thought into others, present where they were, this at a considerable distance: when, yet, he was really very remote from them." (4818.)

     From this it is evident that a spirit appears to himself to be present with those with whom his thought and his look are terminated. That he is also seen by those among whom he seems to himself to be, may be inferred from many things said of infestations by the look, (S. D. 5019, 5901), though it is not so said in the number just quoted.

     It is according to this law, the operation of which is "common in Heaven," that the Lord appears present with any angel or Society of angels by fixing His look in the angel or Society.

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By this He makes Himself present there and hence He appears present among them.

     It must be further remembered that in the nature of things every appearance of the Divine must be by some kind of accommodation and clothing of the Divine in adaptation to man's state. This is true even of the Sun of Heaven and of the appearance of the Lord there.

     "The distance between the Sun and the angels in the spiritual world is an appearance according to the reception by them of Divine Love and Divine Wisdom. (D. L. W. 108.) "The Lord is in the angel and the angel in the Lord, as was shown in a preceding article. But on account of the appearance that the Lord as a Sun is outside of the angel, there is also the appearance that the Lord sees him from the sun, and that he sees the Lord in the Sun. This is almost like the appearance of an image in a mirror." (D. L. W. 125)

     The truth is, therefore, that the Lord is within the angel and is seen by an internal sight. That He is seen outside of the angel is an appearance based on the fact that the Lord is both within and without the angel. This sight is almost like that of an image in a mirror. What is this mirror in which a reflection of the Lord is seen and presented as ii outside of the angel?

     We are taught that, "The divine truths of the Word are as mirrors in which the Lord's face is seen. (A. R. 938) And after the Lord's servant had seen the temple over which was written Nunc Licet, an angel gave him a paper on which was written: "Enter hereafter into the mysteries of the Word which has been heretofore shut up: for its several truths are so many mirrors of the Lord." (T. C. R. 508)

     The Divine therefore appears to man in and by the truths of the Word. Man receives these truths which in their bosom carry the image of the Lord; for they came from Him and are given to make Him known to man. They all present Him as the Divine Man loving and thinking and doing. Man receives these truths, understands them, loves them and makes them his own.

     When it is also known from the Word that the Lord was here in the world in His own Human, and that He made His Human fully Divine and was seen by His Disciples in His glorified Human after His resurrection, then the Lord becomes the visible God before the mind.

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The man of the Church sees Him mentally as a man who has a Divine Natural Body, which He glorified and retains even as to its flesh and bones. To him God is no longer invisible. He needs not to take on the person of an angel that He may be seen. The mind sees Him in His own Human.

     Then to make Himself present before man or angel, externally and visibly, what is necessary but for the Lord to fix or terminate His look in this image of Himself in the angel? This is His Divine Human with the angel. The Divine inflowing into him presents Himself as visible outside of the angel. This image of the Lord in the angel is like a mirror in which He may be seen. The Lord in His Divinity presents Himself before that mirror and is seen in it not indeed as He is in His unclothed Divinity but as He is in His Divine Human with the angel. The Word in the angel is the mirror. The Lord stands before that mirror and looks into it. His image is projected outside of the angel and He is seen. The perfection of the form is dependent upon the mirror. This also agrees with the Doctrine that the Lord is the Word and can be seen only in and by the Word. (A. C. 9411; A. R. 200; S. D. 78; T. C. R. 6.) There is no ratio between the Divine and the human, and no way in which the human can approach or know the Divine but by the Word. By the Word the Divine is revealed and then flowing into the Word in man and angel the Divine can present Himself as visible before His creatures.

     He could not be seen in His own Human before the Advent because His own Human was not a fact of the Word at that time. It was indeed known that He could make Himself visible, but His glorified Human was not known: hence He could not make Himself visible in that. Therefore by aspect He made Himself present in some angel and so appeared before other angels and men.

     Now by aspect He makes Himself present in the image of Himself in the angel and needs not to clothe Himself with any other form. He is therefore now the visible God as He was not to the Most Ancient and Ancient Churches.

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This is not only the way the Lord appears in Heaven but the same principle governs the appearance of the Lord in the Sun.

     The Lord is not in space and the spiritual sun is not in space. (D. L. W. 300.) The Lord's appearing as the Sun is an appearance and an accommodation. Even the Sun is seen within the angel but appears without him. This is evident from the fact that the Sun always appears before the angel in every turning of his body. We are even told that angels may be together and be turned toward all points of the compass and yet each one will see the Lord as a Sun before his face. (H. H. 144) This will also explain the various appearances of the Lord at different times to different persons As, for instance, why He appeared to His Disciples with the wounds in His hands and feet and side even after His Human was fully glorified.

     He was no longer in the world and had no body of matter subject to fixed spaces. He appeared to them by flowing into the image of Himself in their minds. But this appearance of His Human was a real appearance grounded in the fact that these wounds represented Him as the Word as it was received by the Church at that time. He could not have truly appeared in any other form at that time. When a New Church was formed which could receive Him as the risen and triumphant Lord He would appear in glory without wounds, as to John in the isle of Patmos. (Rev. i. ) And now that the Church on earth and in Heaven has the revelation given in the Writings of the full glory and Divinity of His Human, she will see her Lord in an ever-increasing splendor and glory as the Divine Man, the Lord God the Savior Jesus Christ.

     I will add one further consideration to show how and why the Lord is now the visible God and was not so before the Glorification. Before that time He always used some finite form as a medium through which to make Himself visible. Now the only medium necessary is His Word. And the Word which goes forth from: Him is Himself. It is Divine and infinite. Therefore the Lord can now appear in His own Divine Form, that is, in a medium which is also infinite. Therefore He has truly made Himself the visible God to all who have His Word.

     That image of the Lord formed from the Word in the understanding and will of the man of the Church is a very real thing written from infancy in the substances of the mind.

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When the Lord mercifully deigns to fix His look in this Divine image of Himself He is there present and appears to the man as present in full human form. It is the Lord Himself who is seen in His Divine Human.

"The conjunction of man with the Divine itself which is called the Father is through the Divine Human which is called the Son; thus through the Lord, by whom the spiritual man understands the Human; but the celestial man the Divine itself." (A. C. 3441.)
MUSIC IN THE CHURCH SERVICE 1907

MUSIC IN THE CHURCH SERVICE BESSIE E. COLLEY 1907

     We know that music has always occupied an important place in Divine Worship, and it is interesting to note the forms of music that have been used in the different ages of the Church. The Most Ancients had speech with angelic spirits who discourse in choirs, and their speech "flows with a sort of rhythmical cadence." (A. C. 1648.) We are told that "such in old time was the form of canticles, and such is that of the Psalms of David." The music of the most ancients could have been nothing less than a hymn of praise to the Divine. In Genesis IV:21, mention is made of two musical instruments, the kinnor, a harp, and the ugabh, which was a wind instrument of some kind.

     From the historicals of the Word we learn many details as to the music of the Hebrew temple, the numbers of the singers and the variety of the instruments. The Hebrew music from all evidence and analogy was a unison chant or cantillation, subordinate to the words, the rhythm following the meter of the words.

     The Greek music was also a unison chant or declamation, with no more confined rhythm: than that of the words. The early Christian music must have been gathered from Greek and Hebrew sources. The hymn which was sung at the Last Supper must have been from the ritual of the temple.

     Of the music which we have retained from the Apostolic Church, the chant seems to be the earliest form and is probably to some extent a survival of the religious expression of the men of the first Church who had speech with the angels.

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That this form has survived is probably because it does not subordinate the words but brings them to the attention and to the emotions with greater force.

     The chant was used by Hebrews, Egyptians and Greeks, and is the natural expression of a religious liturgy, ancient and modern. It follows the phrasing, emphasis and natural stress of the words and yet idealizes them. The chant is speech-song, proceeding from the modulations of the speaking voice, maintained for centuries as the expression of religious fervor. It is a musical declamation, intensifying the emotional power of spoken language.

     That music has such an important use in the ritual of the Church is due to two reasons. First, because it is the language of the affection. "A song signifies glorification which is confession from joy of heart, because singing exalts and causes the affections to break forth from the heart into sound and to present itself intensely in its life." (A. R. 279)

     Another reason is that music is a means of general response or reciprocation on the part of the society. The universal duality of music sung in choirs makes it the most efficient means of expression where a number of individuals gather together in the common act of worship. By music sung in choirs is expressed a harmony of thought and a sympathy of feeling.

     Music cannot awaken definite thoughts, but it can intensify the effect of ideas upon the mind or render the mind more sensitive to impressions. To the mind upon which is stamped a knowledge of the Lord, His Glory and Might, and the dependence of man upon Him for all that is good, music will render her aid to deepen such convictions, to give them expressions, and to uplift the heart with a sense of joy and peace.

     Music in its primitive condition exerted a far stronger effect upon the emotions than it does today; as it became more complex in form and movement its appeal was more and more to the intellect. To reach the perfected art that we need in the Church, we must return to something of the primal state.

     The Greek idea was that not only melody but also the various modes or keys exert a positive influence on character.

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To illustrate: One of their scale forms was used to incite to courage and deeds of valor; another form, similar to our modern minor mode, was considered gentle or sentimental.

     Herbert Spencer holds that both singing and dancing are instinctive modes of emotional expression; and Ruskin says in "Sesame and Lilies" that "in the most perfect human artists, reason does not supersede instinct, but is added to an instinct as much more divine than that of the lower animals, as the human body is more beautiful than theirs; that a great singer sings not with less instinct than the nightingale but with more, only more various, applicable, and governable."

     Music may be either sensuous or spiritual in its effect. If the mind is turned to religious thought, music is a strong aid to devotion, but it does not of itself turn the mind to spiritual things except by association of spheres.

     Nor do the words of the hymn make the entire influence of the music, for they are simultaneous with the music, and there is not time for their full force to be felt unless they are previously known. The effect of the music upon the heart is far more immediate and vivid than that of the words upon the mind. When the words of the hymn are already known in a general way, when the time and place are free from all other associations, then the beauty of the music intensifies the state of worship and fixes the impression permanently upon the heart.

     The very indefiniteness of music is a source of its power to uplift the mind. The abstraction of music from practical things makes it akin to the absorption of the mind in contemplation of purity and peace. That music may be of value it is essential to have harmony and unity between the music and the purpose of the service of worship and instruction. First of all, the music must express the idea of the service. In the second place, it must be well rendered. We must feel that the best we can do is hardly good enough for the worship of the Lord.

     What style of music shall completely answer the needs of worship? The standard of music in the Church as an art must be as high as that prevailing in educated society; but its distinctiveness as to form and expression must be preserved.

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From history we learn that music must inevitably decline if it is entirely subordinated to the need of enforcing doctrine. Its innnate beauty as music should make its own appeal, even while the warmth of the text is conveyed to the heart.

     We have adapted to our use music that is beautiful and finely expressive in the music of the world. We have our own noble Psalmody, beautiful music written to illustrate the spiritual meaning of the text.

     The New Church of the future will have music written within its borders far grander than any we have yet heard, but the composer must be penetrated heart and soul with the spirit of the theology of the New Church, that he may express the affection of genuine Truth.

     That we may have music that is an adequate expression of worship when the Church comes in its fullness, we must begin now to prepare and educate. First the ministers should have a general knowledge of music as a science. Then the people must know how to sing in chorus, which means an elementary knowledge of music and the vocal art. The Church will never employ outside artists to sing for its people, nor will it be satisfied with the simplest song forms which may be learned without effort. Hence the main body of the society must be prepared to take part in a musical service of a high order though not necessarily elaborate or intricate. That this may come to pass it is necessary that the children of the Church be taught to sing, to play upon instruments, and to grasp the science of music.

     It is not necessary that any should stand mute in the musical part of the service. Musical educators agree emphatically that the child who cannot learn to sing is so rare as almost to be unheard of.

     Now a word as to the state of reception of the listener. The ear should not be over-critical, but should be open to receive the good to which the music gives expression. The best music is not performed for effect but for love of the use. We are moved by the expression of the affection of the performer as well as that of the composer.

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If music is to lift the mind of man to the Lord, he must listen to it with the thought preconceived that music, as all else that appeals to the senses, is of the Divine and from Him.

While we cultivate in the children of the Church a knowledge and love of truth, let us also develop the imagination, and train the technical ability to expression in various art forms. The Church must cherish the artistic genius of her children that they may lend their skill and imagination to enhance its beauty and strength.
MAN 1907

MAN ELDRED E. IUNGERICH 1907

     It is not uncommon to hear the learned speak more highly of brutes than of men. Birds have sharper sight, the dog a keener smell and greater faithfulness and gratitude; and the habits of ants and bees are cited to show that man is excelled not only in individual endowments but in his ability to control trusts and combines. The parrot is more glib of speech, and only needs, thinks a certain learned man, a greater number of memory cells than the few grudgingly allotted him by a prank of nature, to make him in every respect man's superior.

     Man's ability to control beasts and make them his tools is explained by the scientist to be because beasts are over-specialized in their special lines, whereas he, instead of being limited to one line, is developed somewhat in all and so retains a more just balance and proportion. But that there is such a distinction as a soul which lives after death and is the property of man but not of beasts, is not admitted by the philosopher of today; he is amused at such a proposition, and comments upon it with a lift of the eyebrows, a shrug of the shoulders, and a smile.

     But perhaps some one may think that the Christian theologian of today believes in a soul. Let him be no longer deceived! The Christian theologian believes in nothing which his bodily senses do not recognize. Professedly he is obliged to acknowledge a soul, and by force of repetition and of wordy paraphrases deceives others and himself as well, into believing there is some real belief behind his declaration.

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His acknowledgment of a soul is no index of a real belief in one, any more than his lip confession "God is One" is a trustworthy portrayal of his thought which pictures the One God as three persons. His creed, the melancholy background of his real belief, teaches on the subject of the soul that at a far-off day of resurrection the soul will be reunited to the chemical substance of the body which had clothed it here. The consequence of such a teaching is to make him regard the soul as formless, vapor-like, and having no real existence apart from the material body. Matter of this earth is thus made the dominating factor. What is true of this is true also of all his theology, and hence it can be said with justice that the Christian theologian, when you eliminate his ornate language, is in the last analysis on a par with the modern philosopher who is too scientific to believe anything not yet verified by his bodily senses. Neither believes in God, neither believes in the soul.

     The bodily senses can detect only the things; of the body which men and beasts have in common. Constant reference to the bodily senses, therefore, reduces thought to the dead level of the natural plane of life in which none of the higher activities are cognizable. That there is an actual agreement here between the modern philosopher and the Christian theologian in this dead level philosophy is made more evident every day, as the shattering of the verbal barricades behind which the latter has ensconced his nullity of idea goes merrily on under the telling blows of Darwin, Huxley, Spencer, Crapsey, and other anti-Christs.

     Swedenborg tells us of a conversation in the spiritual world between a number of Episcopalians, the innocent dupes of their clergy, and three angels who came to instruct them in matters of which they were pitifully ignorant.

     "We are Englishmen," said they, "and have heard many things from our sacred clergy which we believed, but when we talked with others who are also called Reformed, and with Roman Catholics and Dissenters, they all appeared learned, but yet in many things not one agreed with another. Some said 'Believe us, others, 'We are ministers of God and know.' But as we knew that no one possesses Divine Truths from birth or inheritance, but that these are given from heaven by God, we became anxious and fell upon our knees and prayed to God.

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     "The angels then answered, 'Read the Word, and believe in the Lord and you will see Truths; for the Word is the only source in the Christian world from which doctrinals are to be drawn.'

     "'We have read,' said two of the company, 'but have not understood.'

     "'That was because you did not approach the Lord who is the Word, and also because you first confirmed yourself in false ideas. We can assure you that every man whose soul desires it can see the truths of the Word in light. There is no animal that does not know the food of his life when he sees it. It is the same with man, but with this difference, that the food he recognizes is not the food of the corporeal life he has in common with beasts, but the food that will nourish his rational and spiritual soul which is his real self. Mere lip confession without understanding does not nourish the soul, for when a truth is not understood the memory retains no more than the bare sounds of the words. What is faith without light? what is thought without understanding? There is no human quality in these, for even crows and magpies can be taught to discourse learnedly and piously.'" (T. C. R. 621; A. R. 224.)

     Man is distinguished from brutes by that which is really man, namely, the ability to see truths in light and his freedom to do or refuse to do this. To attempt to base the distinction on anatomical or any other sensual scientific grounds is to lose sight of the real distinction and to conclude finally that there is practically none. The measure of man is the measure of an angel. Man and angel are man because created in the image and likeness of God who is Man not only as to form, parts, viscera, but as to the essential faculties of love and wisdom which are what make Him the Only Man. Angels are images and likenesses of Him; men on earth are images With the free will to become likenesses, if they choose.

     Man can never destroy in himself his image of God. But his likeness to God he will starve if he reject the means to nourish his soul which is the real man, the real likeness to the Creator.

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The food which will nourish the soul and build it up as an actual organic substance is the acknowledgment of the Lord, not the mere profession of faith, still less the bare sound of the words, but the desire to seek the truths of life which are the Lord with man, and when these are found to make them the laws of life. To do this he must discriminate between the decrees of men and those of God, and learn to seek truth for truth's sake. He will then become a living soul.
RESEARCH WORK ON SWEDENBORGIANA AT STOCKHOLM AND UPSALA 1907

RESEARCH WORK ON SWEDENBORGIANA AT STOCKHOLM AND UPSALA ALFRED H. STROH 1907

In addition to the work connected with the new edition of Swedenborg's scientific texts, and the preparatory work for the Swedenborg Archives and Bibliography of Swedenborgiana in Scandinavia, as described in the New Philosophy, some research work is also being carried on in the libraries and archives at Stockholm and at the University of Upsala, the special purpose being the discovery of new Swedenborgiana and of historical information concerning Swedenborg's personal and literary biography and his position in the history of philosophy and the sciences. The results have been so gratifying that a brief account of them may be welcome to readers of the Life.

A few weeks ago I was busy with investigations in the State Archives, City Archives, and Archives of the House of Nobles, to which I had not before paid so much attention. The Archives of the House of Nobles yielded four new documents in Swedenborg's handwriting concerning the genealogy of the Swedenborg family, one of them with notes by Swedenborg in red lead-pencil. Archivist Flodmark, of the City Archives, drew my attention to some notices in the Stockholm newspapers for 1772, in reference to the auctions of Swedenborg's house, effects, and library, among them being an announcement of a printed catalogue of the library.

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Accordingly I went to the Royal Library and in a few minutes found the catalogue among the collection of Auction-Catalogues for 1772-1773.* There are also two copies of this rarity in the University Library, "Carolina Rediviva," at Upsala. The catalogue fills sixteen pages small octave, and bears a title on the first page, which reads in English: A List of the fine collection of books left behind by the deceased, the wellborn Assessor Swedenborg, in various languages and sciences, which will be sold in the Book-Auction Chamber in Stockholm, Nov. 28, 1772. First comes the main collection, arranged according to folios, quartos, octavos, duodecimos; then, with a like arrangement, two appendices. The list shows that Swedenborg's library was especially rich in works on physics, chemistry, mathematics, mineralogy, geology, anatomy, history, theology, etc. The year of publication and the number of volumes is generally given, and I calculate that there were about five or six hundred volumes in the library. Many of the works are in Latin, German, French; and there are also some in Swedish, English, Dutch and Italian. Not only is this catalogue of great value for the exact determination of the literature used and referred to by Swedenborg, but many important conclusions may be drawn from an analysis of the contents. It is clear that the catalogue refers to the collections of a lifetime, made in the course of Swedenborg's extensive travels and studies. Many of the works, including scientific ones, were printed after the Arcana, and indicate Swedenborg's continued interest in scientific questions long after his distinctly scientific period. This is also supported by the evidence contained in certain scientific letters of Swedenborg written during his old age and by the publication of new editions of his scientific works after 1745. He was also active in the Swedish Diet long after that date, and also read a paper before the Academy of Sciences on the Inlaying of Marble Slabs, printed in the Proceedings of the Academy for 1763. The original paper which was read before the Academy was recently found by Miss Eva Dahlgren, an Assistant Librarian in the Academy, while searching for Linnaeana among the collection of uncatalogued papers in the Library.

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Together with Swedenborg's paper is a statement by one of the members of a committee of two, to whom the paper had been referred, recommending it for publication in the Proceedings, and advising that the language be revised. A comparison of the manuscript with the printed paper shows that there considerable differences between the two.
     * Archivist Flodmark also showed me a small quarto leaflet, printed in 1772, minutely describing Swedenborg's property on Hornsgatan.     Another copy of this rarity is preserved among the Swedenborgiana in the Royal Library.

     Investigations for additional new manuscripts, etc., are being made in the Stockholm archives, and a contribution from the Academy of the New Church will make it possible to extend the investigations to other parts of Sweden. Professor Gustaf Retzius has also provided the means for a journey of investigation to Russia, Poland, and North Germany, the immediate reason being the recent discovery of some new letters by Swedenborg in Russia.

     At Upsala University I have continued the investigations begun in 1903 and described in the Life in an article on A Visit to Upsala. The conditions which obtained during the period of the residence at Upsala of Bishop Swedberg, Eric Benzelius, and Swedenborg himself, are becoming defined more and more clearly, and I hone to be able to determine with some accuracy what Swedenborg studied during his ten years entry in the University, 1699-1709, and to what books he had access, for the library of the "nation" to which he belonged is still intact. In the course of these investigations I became interested in the general history of Upsala University, founded 1477, and so heard of a fierce controversy which raged during the latter part of the seventeenth century, just before Swedenborg's days, between the Aristoteleans and Cartesians. The controversy was carried into the House of the Clergy by the theologians, and finally to the King, Charles XI., ultimately leading to a great victory for the Cartesians and to the establishment of a new scientific and philosophical status at Upsala. There can be no doubt that this controversy affected Swedenborg's studies, and that it will explain the references by Swedenborg and Polhem to Cartesianism, and also the remarkable resemblance of Swedenborg's physics and cosmology to those of Descartes.

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A detailed account of this famous "Cartesian Controversy" was submitted to the Annual Meeting of the Swedenborg Scientific Association.
OUR EXPERIENCE MEETING 1907

OUR EXPERIENCE MEETING 1907

     The wonderful ways of the Lord in His Providence in leading the seekers of Truth to the fulfillment of their desires, are strikingly illustrated in the following accounts by members of the General Church, of the manner in which they first obtained a knowledge of the Heavenly Doctrine of the New Jerusalem. It is to be hoped that other members will be inspired by these examples, and send us the story of their conversion to the New Church. These accounts are always interesting, always affecting, by arousing the memory of the "Balm of Gilead,"--the delight of the first states, which, like the days of the honey-moon, are the prophetic harbingers of deeper, interior, and eternal joys.

     SOME EXPERIENCES.

     "In passing through Cooper Union, N. Y. City, in 1894, I saw posted the work entitled Heaven and Hell, at the entrance of the Swedenborg Society's rooms in that building. As I was at that time investigating modern spiritualism, a part of the title--the World of Spirits--attracted my attention, and I purchased a copy. I unexpectedly found what I was in search of,--not spiritualism, but the New Jerusalem, in the Writings of Emanuel Swedenborg, the servant of the Lord Jesus Christ, the divine authority of which I have never questioned. I had never heard of the New Church and had no knowledge of Swedenborg before this."--J. A. F.

     "I was baptized into the New Church as an infant, and at the age of fourteen was sent to the New Church school at W. But up to the time I began to attend the Academy's School in Bryn Athyn, I had not heard of the Doctrines except from my parents, who taught me all that they knew.

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It was not until I came to Bryn Athyn that I became thoroughly acquainted with the Heavenly Doctrines and interested in them. And it was there that I first learned the true meaning of the New Church."--D. M. S.

     "I came into the Church through associating with New Church people, hearing various New Church lectures, and by being connected with a New Church Sunday School class where the Doctrines were freely read and discussed. But I was still an 'outsider,' trained from childhood to try to believe the Doctrines of the Presbyterian faith,--and made quite a failure in this effort. Finally I met the lady who is now my wife, began to attend her church, and found--not only a wife, but a NEW FAITH, which suits me all right?"--J. S. B.

     "Jos. R Kendig, of Renovo Pa., a well known Newchurchman, who is now in the other world, used to talk the New Church Doctrines, on all occasions, in season and out of season, and it was through these talks that I became interested. He was always most persistent, but genial and kindly withal, and so earnest that one could not but see that he had something to talk about worth listening to."--R. R. C.

     "I read in a book a statement regarding Swedenborg which induced me to consult the Appleton's Cyclopedia in reference to him. What was stated in the Cyclopedia greatly interested me, especially regarding his theological teachings. Among the works mentioned I selected the T. C. R., which I at once ordered and began reading, with the result that in a few months I was fully convinced of the truth, and decided to be baptized. Previous to my baptism I had never attended a New Church service."-W. C. C.

     "My brother sent me the work on Heaven and He1l, when I was quite young; reading part of it I rejected the whole as being of a spiritualistic nature. Some years afterwards I tried to convince my brother of the error of his ways, and in order to convince him I began to read the Writings. By this means, and by frequent arguments, I soon became convinced of the Truth, and that it became my duty to join the New Church."--R. R.

     "Soon after our marriage, my husband and I were on our way to Church, (the Church of England), when we were driven by a violent storm to take shelter under the porch of the New Church temple, (at Bath).

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Being too late for our own services, we decided to enter the chapel. Here one of the members lent us a copy of Noble's Appeal, and after reading this work we decided to attend the New Church regularly. Some eighteen months afterwards we were both baptized into the New Church."--E. M.

     "About the year 1880 I was learning Sir Isaac Pitman's shorthand system, and seeing an advertisement in the Phonetic Journal of a book entitled 'Swedenborg the Spiritual Columbus,' I expressed some curiosity as to this work. A friend obtained the book for me, and this first introduced the Heavenly Doctrines to my mind."--G. A. M.

     "When about twenty years of age I became much puzzled about the Trinity. After asking my father, my Sunday School teacher, a dissenting minister, and a Church of England clergyman, and getting no help from either in my trouble, I determined to pray to the Lord alone and stop bothering. Shortly afterwards a New Church tract was lent to me by a young man, and I soon found what I wanted.

     "Postscript.--Later on I married the young man who lent me the tract."--E. M. M.

     "It was through my late husband that I received my first knowledge of the Church. At the very time I became acquainted with him he had just finished reading Dr. Bayley's Brighten Lectures; this book had been handed to him by a friend of his father's. He was full of the subject, and the first conversation we ever had began by his asking me what I thought of the Trinity; after that we never met without speaking of what was occupying his mind so fully. He did not read at that time any more collateral works but obtained the first volume of the Arcana, the True Christian Religion and Conjugial Love. We read C. L. with avidity,--it opened to us, whose acquaintance had ripened into affection, a vision of transcendent beauty; it was indeed to us a glorious revelation. We were both convinced of the truth of what we had read, and sought knowledge of the Church, and identified ourselves with it from that time. A considerable time after this we saw the necessity for baptism into the Church, and were baptized together."--M. H.

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     "Although born and baptized in the Church, I grew up without any knowledge of the Writings whatever. Three years ago I went from my home to T., and a curiosity to learn something of the Church in which I had been baptized led me to attend the meetings. I was very soon able to find satisfactory answers to a number of questions I had not been able to solve through the help of any Sunday School teachers or any ministers of the Presbyterian, Methodist and Angelican churches. The more I read the more I found that all my life I had held views corresponding with Swedenborg's instruction. I was indeed very happy, and more so when my husband and myself became members of the Church."--N. G. C.

     "My attention was first called to the name of Swedenborg by a quotation from Heaven and Hell in a novel called Gates Ajar, by Elizabeth Stuart Phelps. This led to the consultation of encyclopedias and other reference books. Just at this juncture I providentially became acquainted with a few 'Swedenborgians'--people of whom I had never before heard. From this on I began to read vigorously every thing of the New Church that I could get, but always enjoyed better and got more out of the Writings themselves than out of any collateral literature."--E. S. P.

     "Having rejected the Old Church, I was delivered from the desert of no-belief through sickness in a New Church family. A member of that family coming to live at my parents' home, a friendship and thence conversation about the New Church arose. This led me to try to read the True Christian Religion, but it proved too deep. I was led into the Light of the New Church by reading Conjugial Love with an especial delight in the Memorable Relations.

     "After about five years of church life in the Convention, I was given several copies of 'New Church Life.' Upon reading some sermons there and after much questioning; I came into a distinctly different state of mind regarding the New Church and the Writings."--S. S.

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     "I became acquainted with the Heavenly Doctrines through the instruction of the Rev. Mr. A., whose daughter spent six weeks in our home as my sister's classmate. During this time I saw that her religion taught a rational explanation of the Bible which I had rejected as taught in the Presbyterian Church. Being anxious to satisfy a longing for spiritual food, I seized eagerly the opportunity for study under her father, who carefully built upon the truths not yet rejected, and gradually renewed faith and developed understanding."--E. A. S.

     "I was attracted to the New Church as a child, by the charming people,-my mother's intimate friends,--who were members of it. I often wondered if their religious belief had anything to do with their being more kind, more gentle, more charitable, more generous-minded than the very strict blue Presbyterians of the Church where I belonged. Later on, after coming to mature age, I became very unhappy because I could not hold to the old dogma in which I was brought up, and so had nothing. In my distress of mind I appealed to my old friend and teacher, M. G. W., who gave me, besides some instruction and encouragement, a copy of Heaven and Hell.' Long before finishing that one book my mind was satisfied that I had found the truth."--H. M.

     "I first learned of the Heavenly Doctrines through conversations with New Church friends. A lady, who had been a schoolmate of mine in a Presbyterian seminary, afterward received the Doctrines and married a staunch Newchurchman. When I visited my friends our conversation was often upon spiritual subjects, and I expressed my dissatisfaction with the teachings of the Presbyterian Church in which I was brought up. Mr. C.'s answers to some of my questions gave me the first gleam of the light for which I had long been groping in darkness. Mr. and Mrs. C. lent me New Church books, among them was 'Noble's Appeal.' A careful reading of this book convinced me that the long-sought-for truth was to be found in the Doctrines of the New Church. The first one of the Writings that I read satisfied me that the work is what it claims to be, and that I had found, indeed, 'The True Christian Religion.'"--H. S. A.

     "I received my first light through one of George McDonald's novels, entitled 'What's Mine Is Mine.

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Shortly afterwards my attention was called to the Writings of Emanuel Swedenborg, by statements made by a Mr. Moore, in a book of his, entitled 'Moore's Universal Assistant.' I soon afterwards procured several of the Writings, and from: the beginning, (in 1888), saw that they were from the Lord. The above occurred in the State of Washington.

     "I remember when a mere child my mother telling me what she had heard from a Methodist preacher regarding Swedenborg, ('a crazy man, who described Heaven and Hell in a book'). I looked him up in the catalogue of the Chicago Public Library, (when a mere boy), and tried to get this same book, 'Heaven and Hell,' but it did not happen to be in at that time.

     "When I did find the Writings and began to grasp their import, I sent my mother a copy of 'The True Christian Religion' with a statement that what she had heard about Swedenborg was all wrong, and asked her to read for herself, which she did several years before she passed into the spiritual world."--F. P. B.

     "I first became acquainted with the Heavenly Doctrines through the missionary efforts of the Rev. O., who invited a number of others, beside myself, to meet one evening at his house, where, in an informal and social talk, he explained what the New Church really means, answering such questions as were asked in regard to the teachings of the Church in a direct and simple manner, and pointing out clearly the fallacies of the Old Church. Other similar meetings were held through the winter, and my interest having been awakened from the first, I began to read the Writings, and finally became convinced that the New Church was, and is, the only true Christian Church. I, therefore, can hear testimony to the fact, that 'the spread of the light without its borders' has resulted in adding one more earnest,--though not very important--member to the rolls of the New Church. My wife's experience has been identical with my own."--F. T. H.

     "My husband was for several years a Unitarian minister, but through reading the Writings, some of which were given him by could stay no longer in the Unitarian body. Being dissuaded by Clapp and Barrett from coming into the New Church organization, he appeared for orders in the Episcopal Church, was ordained, and remained with them for several years, but was never satisfied.

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When our two oldest children were taken away I was very desolate, and, not getting any consolation from the Church of our connection, I took one of the Writings from the bookshelf,--read Heaven and Hell and the True Christian Religion,--and received the Truth. For a time my husband held back; it was hard for him to break away from his associations; but after a time he found it impossible to mix the two wines, and so he also came into the New Church, and was baptized about a year before his death. It always seemed to me that the Writings must be received as Divine Authority or not at all; on that point there could be no question."--E. W. F.

"Having been advised by a stranger on the street to listen to the best choir in town, I entered a New Church temple on my first Sunday in this country in order to hear good music. The sermon treated of the judgment after death, heaven and hell, etc. I was almost thunderstruck with amazement and indignation at what I considered palpable nonsense, knowing positively that no one had ever returned to give such particulars of the Hereafter. On Monday morning, when I started work for the first time in this country, the head of the establishment, before assigning me to my duties, said that he had seen me in 'that church over there,' and asked me how I liked it. I frankly told him I did not like it at all, and presented my reasons for objecting to the sermon. Asked if I would accept a book on these subjects, and to sec the preacher in the evening, I reluctantly agreed to both propositions, and in the evening we went to visit the minister. Both laughed at my frank criticism of the sermon, but after a two hours' talk I went away somewhat subdued and with a book under my arm. This was 'Heaven and Hell,' for which my mind evidently was prepared after experiencing the horrors of the Franco-Prussian war. Without further solicitation I went again, next Sunday, to the same church, read another book, continued to attend the services, and was baptized six months afterwards, on Easter Sunday."-R. R.

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"Though my ancestors had been prominent in the New Church for more than a hundred years, I lost my parents in my infancy, and was brought up among people who knew nothing about the Heavenly Doctrines. But when I was twelve years of age I came across a copy of Matter's Life of Swedenborg, and though the author ridiculed Swedenborg, I took to the Doctrines as a duck to water, spoke of them to my school-mates, and greatly bothered my teacher by inopportune theological questions. While explaining the Doctrines, one day, to one of my comrades, he remarked, "Why, you must be a Swedenborgian, like my father?" I said I supposed so, and eagerly asked to be introduced to his father, as I had thought I was the only Newchurchman in the world. There was a delightful meeting between an enthusiastic boy and an equally enthusiastic old gentleman who lent me some of Swedenborg's Writings. My guardians forbade me reading these dangerous books,--which only served to stimulate my studies, surreptitiously, and at night. My pastor, a Lutheran prelate, finally found out my Swedenborgianism, and demanded that I promise on my knees never again to read Swedenborg's work, as, he said, 'if you once begin, you never can stop.' This decided me never to give up those books. The next summer,--I was then fifteen,-- I met my uncle who had all the Writings, and who told me all about my family's connection with the New Church. The next winter I joined the Church."--T. O.

"My first introduction to the Doctrines of the New Church was through the Rev. John Parker, Toronto. I had occasion to make a few business calls upon him, and at each time he would purposely introduce questions that attacked the Doctrines of the Old Church. One point was: 'What better are you than a heathen? The heathens accept their doctrines on the authority of their sacred writings and their priests, you accept yours on the authority of the Bible and the Historians of the Church. You believe yours, and they believe theirs.' He claimed for his doctrines the authority of the Bible, but that authority based upon what could be thoroughly tested in the Bible itself: that it was written by a law of correspondence so that a word or a sentence in Genesis would have the same spiritual meaning in the Book of Revelations: that the Bible was Divine, and its Divinity could be tested the same as gold or other genuine things!

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     "'These attacks upon my creed were not at all agreeable, and one day I tried to test him by asking what 'man' means in the first chapter of Genesis? He said, 'God is the only man, and He is continually making man. Man means love and wisdom, at which I smiled; but he asked, 'What is there in man that has not relation to one of these?" And I said 'What about Memory?' 'Memory,' he said," is a storehouse for wisdom; hatred is love of self because of one's love being thwarted,' etc., etc. Then I turned to "bed." What does it mean where the palsied man was told to take up his bed and walk? He said, 'Bed means Doctrine.' I did not smile, but waited for further explanation, which he gave, instancing the bed being too short or too narrow, and the passage where a person is said to rest in the bed walking in uprightness.

     "The conflict not being in favor of myself, I asked for a book that I might understand his Doctrine and show that they were equally vulnerable as he had shown mine to be, wanting some small brief work. The Heavenly Doctrine was named, and the Last Judgment. I asked for both, believing that the Last Judgment would expose the author to ridicule.

     "The first thing that particularly caught my eye in the Heavenly Doctrine was Charity and Love of neighbor, which I saw and said to be beautiful--and the best that I had seen. I went on reading these works, following up with Heaven and Hell, and soon sought the companionship of Mr. Parker instead of, as before, shunning it. I found Noble's Appeal to be most useful, as it dealt so largely with the literal sense of the Bible. The Divine Love and Wisdom was the work that gave me a rational insight into the Doctrines in general.

     "In all my reading of the Doctrines of the Church I never have found a statement that brought me into doubt; but assuming that Swedenborg's spiritual senses into the spiritual world were open, all has been clear and rational."-R. C.

     "From my early youth I had a great desire to understand about the Godhead, but no one explained it to my satisfaction, and I was told that I was too young to understand; that I must wait until I grew older.

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About the 1870's I began searching the theological books of the Old Church to find proofs of the three Persons in the Godhead; but after much wading found nothing convincing. Then I searched for proofs of the Judgment of the last day--and of the Angels. If at death the good went immediately to Heaven and the wicked to Hell, why the Judgment? But I found no satisfactory Proofs on any of these subjects. I despaired of finding anything further, but thought if only the 'Lost Books' of the Word could be found, all might be made clear. Finally I became dissatisfied with the doctrines of the Church, (Presbyterian), and although I had always been of a religious turn of mind, almost daily reading the Word, I now found little pleasure in reading anything of a religious tendency, and seldom read the Bible because I could not understand it well, and I waited for something to be found or excavated that would explain what seemed hidden. This state of things went on for some time. At length a friend wrote me she was reading Swedenborg, and that she was coming to see me and would bring some books that she thought would interest me I wished her to come, but determined to make Short work of the books, for some one had informed me that Swedenborg was a Hell-restorationist. My friend came with the books, and the first one she gave me was White's 'Life of Swedenborg.' I meant to look through it just to please her, expecting to find something to condemn. I leafed on until I came to page 262. The words, 'Keep close to the Lord, impressed me that the writer might be sincere. I uttered an exclamation, repeated the words, then read the whole paragraph, then leafed backwards and became much interested. Then she advised me to read the 'World of Spirits' in H. and H., and instead of rejecting I became a glad receiver."--R. T. H.

"There are as we all know many ways in which the Divine Providence can lead a person from darkness into light. I for my part became connected with the New Church by having my lot thrown right among the members of the B. society, where I shortly after my arrival to this country made my home for some time with a New Church family, and through their kindness came in contact with other members of the Church.

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I must confess that right at the beginning I was confronted with so many new ideas, so different from all that I had hitherto believed in, that I was much inclined to think that the New Church was nothing but a peculiar outgrowth of the Old, full of fantasies; and it took me quite a long time to get over that state, handicapped as I was by having the Doctrines presented to me in a language of which I had very little knowledge. In the meantime I made use of another method that helped me to come to a conclusion. I thought if the New Church is superior to any of the old churches, its doctrines must impress themselves upon and take Forms in the lives of those who profess to believe in them, and I therefore began to pay careful attention to the life of the church members, and the results were very gratifying. First of all, I noticed that the harmony between the members in every family was far beyond what I ever had found in Old Church families. In such cases as came only under my general observation, I found a good gauge to go by in observing their children, because children generally give a true reflex of the homes in which they are brought up. The innocence and purity of the young girls, and the decent and respectful way in which they were treated and spoken of by the young men of the society, impressed me most favorably, and in many other ways I found the members of the New Church differ favorably in their everyday life from the outside world. To sum up: from the effect I looked for the cause, and I considered that a religion that makes a man's life better and happier while on earth and gives him a clear insight into the world to come, must be the right and the only right one, and further experience and studies have proved my conclusions correct."-P. A.

"I became acquainted with the New Church through a once enthusiastic lay-preacher of the Conference, whose mind afterwards became poisoned with the theory of the non-eternity of the hells, and who is no longer a member. Some fourteen years ago I with him joined a New Church mission in London. We succeeded in getting together about 150 people, and in the Conference we were looked upon as the most successful New Church mission extant. But, alas, all sorts of heresies were not only listened to, but fondled and accepted by our faithless minister.

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Some of us, poor, blind sheep who knew not the Writings, were for a time dazzled by his eloquence, and thought we saw glowing truths in the theory of the non-eternity of the hells. But, somehow, after a time I began to feel doubts as to the truth of this teaching, and then followed a time of utter misery.

"While in this state, forcing myself to go to church, one Sunday morning, I came to two roads,--one leading to my own church, and the other to the Academy Church at Burton Road, (of which I had heard a very vile and false account). Here I heard a distinct internal voice saying: 'Why not go to the Academy Church?' It was so powerful that after a moment's hesitation I obeyed it.

"There was something pleasant and holy at the Academy Church that I had never felt before. The next Sunday I went again to Burton Road, and made up my mind to resign my old membership and join the Academy."--H. H.

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MINOR WORKS BY SWEDENBORG 1907

     The present installment of "Minor Works by Swedenborg" is one of a number of theological notes scattered throughout the pages of Codex 36, and reproduced by Dr. R. L. Tafel in volume III of the Photo lithographed MSS., pp. 180-183. A brief description of this codex may be of interest to the reader, especially as we hope to publish further extracts from it.

     The volume treats of a variety of subjects. Over 200 pages are filled with extracts from ancient and modern philosophers, and also from the Sacred Scripture, on various theological and philosophical subjects. The extracts from the Sacred Scripture are reproduced in Photo lithographed MSS., volume III, pp. 191-196.

     Following these extracts are a few pages of mathematical definitions, etc., with some remarks on Musical Harmony, and on Optics. (Phot. MSS., III, pp. 175-179)

     Then follows over sixty pages of notes and illustrations on Correspondence and representation in the Sacred Scripture. (ib. pp. 183-191.) And the volume concludes with a few pages containing prospectuses, etc., of the Animal Kingdom. (ib. vol. VI, 175-179)

     Scattered throughout this Codex are a number of theological observations, which have been gathered together by Dr. R. L. Tafel, and Photo lithographed. (ib. vol. III, pp. 180-183.)

     The fragment which we print on another page is the first of these observations. It is not written in the body of Codex 36, but is found on the back of the manuscript. The Latin title is Observanda in Sententias, and it appears to be a general observation on the various philosophical quotations made by the author.

     Dr. Tafel assigns the years 1733-1739 as being the time when Codex 36 was written. But from the fact that the manuscript contains a plan of the Animal Kingdom, and still more from the nature of some of the theological notes, we are inclined to place its composition as extending to 1744. Some of the remarks on correspondences are strikingly suggestive of what was subsequently written in The History of Creation, (prefixed to the Adversaria), in 1745.

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Further particulars as to the contents of Codex 36 may be found in Documents concerning Swedenborg, vol. II, pp. 782, 864, and 939, and in the preface to Photo lithographed MSS., vol. III.
THEOLOGICAL FRAGMENTS 1907

THEOLOGICAL FRAGMENTS 1907

     OBSERVATIONS.*

     A calculation may be made as to how great is the number of the human race for a period of 7700 years; also as to how large is the space of our world that it may be filled with souls; and still more earths are requisite in order that they may procreate for such numbers. So likewise in other worlds.**

     That a new earth is for the sake of innumerable inhabitants, and that the kingdom of God ought to be perfected, which it cannot be without such earth.

     2. That the earth was nearer the sun and that it will return nearer to the sun in order that a new race may be brought forth.

     And that the sun will burn up its surface. But this is a conjecture.

     3. That an earth cannot be destroyed before the men have become utterly perverse; and that then all nature is disturbed by reason of this perversity.

     4. That the more the world is perfected in the sciences and in learning, the more is it estranged from God. God demands an ignorance of things, an ignorance which is full of faith and of praise of Him, in order that we may know naught else than to praise God and to attribute all things to Him; nor to enquire into the arcana of His nature in order thereby to acquire an intellectual faith.

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But because it has come to such a pass that these things are believed to be absurd, I ought, so to say, to prove everything intellectually, though I myself would rather chose bare faith and bare celebration of God's glory; like David, and others in the New Testament. Wherefore God addressed Himself to fishermen and shepherds, since the rest could have no taste for any such thing.

     That philosophy and its departments, (and also the physical sciences), seduce us, is clear. For it can extend only to things visible and intellectual; nor can it penetrate superior things, which indeed it regards as paradoxical, and thus believes to be nothing. For [at this day] all things must be expressed by such terms [as belong to philosophy], and all that we hold to be anything must be proved.***

     He that is called, being free, is Christ's servant. Ye are bought with a price; be not yet the servants of men. I Cor. vii. 22, 23. Rom. ii. 7. To know life eternal is the part of those who persevere in well-doing, seeking glory, honor, and immortality.****
     * Observarada in Sententias, i. e., observations on the opinions of the various philosophers, quoted in the manuscript volume from which these Observations are taken.--TR.
     ** World (mundus) sometimes means a solar system.--TR.
     *** Quia exprimenda sunt per talia, et vincenda omnia aquae putamus esse aliquid.
     **** These two passages from the Epistles are written in the margin of the MS. the passage from Romans being written in French.--TR.

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Editorial Department 1907

Editorial Department Editor 1907

     NOTES AND REVIEWS.

     Apropos of the "thirsting multitudes,"--the fond dream of the permeationist,--the following, from a letter by the Rev. J. B. Spiers to the Messenger, is suggestive: "Since coming to Richmond, (Va.), we have distributed some 40,000 tracts in the city. I have called upon numbers of business men, and called at many of the homes where the tracts were placed. I have advertised, by circulars and in the papers, courses of lectures on the Doctrines, and have held services, until this church year, every Sunday except the seven or eight weeks in the summer when I have made the one southern trip per year. So far as I know only two persons have become even remotely interested. These two have become receivers by meals of books from our library."

     In his account of the New Church in Australia, in the Messenger for May 8th, the Rev. Percy Billings states that "the New Society in Sydney stands with the friends in Adelaide in acknowledging the Lord Jesus Christ as the Divine Teacher and the Doctrines of the New Jerusalem as His, and in emphatically disagreeing with the 'Academy' attitude and interpretations on the 'Conjugial Question.'" Whether Mr. fillings correctly represents the friends in Sydney we do not know, but we may be permitted to state that the Academy has never occupied any other attitude, on the "conjugial" or any other question, that that of insisting upon the acknowledgment of the Heavenly Doctrine as its own Divine and self-sufficient interpretation. It is because of this attitude, and for no other reason, that the Academy has been condemned by insinuation, slander, and misrepresentation.

     The New Church League Journal for May asks Dr. Sewall to indicate "somewhat more clearly than he did in his recent reply to Dr. William Hayes Ward, on what grounds he feels warranted in implying that Kant, Goethe, Carlisle, the Brownings and Emerson 'received the revelations of Swedenborg in all their splendor, their fulness and their tremendous import.'"

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Others, besides the League Journal, will be interested in the doctor's answer; but we fear that the pastor of the National Church has a tolerably good sized task set before him. What we wonder at, however, is that Dr. Sewall did not enrich his imposing galaxy of "receivers" of the Writings by the addition of other notable stars. Might not Coleridge be also included? and even Tennyson? The task of proof would surely not be rendered more difficult? Then there is Alfred Russel Wallace who recently spoke very highly of some New Church work. Indeed, close investigation might possibly show that even Darwin and Spencer have made favorable mention of Swedenborg, from which it should be an easy step to assert that their writings are everywhere influenced by his doctrines,--easy, that is, for one who has the temerity to claim Carlisle, or Emerson, for instance, not only as having received the Revelations of Swedenborg, but as having received them "in all their splendor, their fulness and their tremendous import!" What a pity that they so successfully and completely concealed their "reception." In the case of Emerson, at least, we may justly say: "You might have dissembled your love, but you need not have kicked me down stairs!"
IS THE DIVINE SUBSTANCE A CONTINUOUS SUBSTANCE? 1907

IS THE DIVINE SUBSTANCE A CONTINUOUS SUBSTANCE? EDMOND CONGAR BROWN 1907

Editor New Church Life:

I have read with great interest Prof. Odhner's thoughtful and wonderfully clear studies in the April and May numbers of the Life on "The Infinite," and wish to express my approval, in the main, of the position taken by him. It is my earnest conviction that in order to have any right understanding whatever of true philosophy, we must allow, indeed we must compel, ourselves to form our first conceptions of the various subjects by the use of our natural thought. If we do not at least begin to view things with our natural thought, we shall never be able to truly view them at all.

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Anything which we are not able to conceive of geometrically as to its form and mechanically as to its operation, we shall never be able to conceive of in anyway. We must think from time and space, because these are conditions of our thought; we must think geometrically and mechanically, because we cannot think any other way. "Upon those [the ideas of time and space] is founded all the thought which man has." (H. H. 169.) "During man's life in the body . . . the rational life appears in the natural, insomuch that there does not appear to be any life in the rational unless it be in the natural at the same time." (A. C. 3498) And even with spirits and angels the thought "is terminated also in the natural, for they have with them all the natural memory and its affections . . . and although they are not allowed to use it, still it serves them as a plane or a foundation, so that the ideas of their thought are therein terminated." (A. C. 3679.) "Although man after death is a spirit, he nevertheless has with him in the other life the things appertaining to his external man, viz., natural affections, and also doctrinals, and likewise scientifics; in a word, all things of his external or natural memory . . . for these are the planes in which his interiors are terminated." (A. C. 3539.) If this is true of spirits and angels in the other life, how much more must it be true of men still on this earth! And this truth is further emphasized in another passage, where it is explained that "a spirit has also natural life, inasmuch as his spiritual life is terminated in what is natural as in its ultimated plane; for man cannot immediately after death think spiritually, except from such things as appertain to his natural." (A. C. 3293.) If men cannot even after death think spiritually except by using his natural thought as a basis or foundation, certainly no one in this life can do so. It seems therefore obvious that unless we are content to first form a clear natural, that is, a special, or geometrical and mechanical conception, and use that as a foundation for the higher thought, we shall not think at all, and if we imagine that we are doing so we delude ourselves with fallacies and fantasies.

The danger of course lies in remaining in the natural thought.

367

This is the necessary basis or foundation, but it is not the whole structure. No house can stand without a foundation, and the stability of the house is in proportion to the solidity of the foundation, and we must therefore give constant attention to our foundation walls, but we must not be content to live in our cellars.

     So much for the general argument of Prof. Odhner's paper, with which I heartily agree. But is he not in error in thinking of the Divine Substance as continuous? Is it possible for such a continuous substance to exist? We may indeed conceive of it abstractly, merely as substance, but substance without form is a mere mental conception, and cannot exist actually. God is Infinite Substance, but He is also Infinite Form, He is Form Itself. Can a continuous substance have form? What is form but the mutual relation of discontinuous parts of a whole? "What is formed, is divided as it were into parts, and amongst these parts analytically consociated are instituted various respects of various relations." (A. C. 9781.) It seems clear that if God is Infinite Substance and Infinite Form, the Divine Substance must be infinitely divided into parts.

     If the Divine Substance were continuous and indivisible, within the meaning of Prof. Odhner's paper, how could the statement in Divine Love and Wisdom be true, that "In God-Man Infinite things are one distinctly?" "An Infinite without Infinite things in it, is infinite in name only." (D. L. W. 17.) And how could God is said to have organs, and parts, as a man has? "That in God there are infinite things, any one may convince himself who believes that God is Man; for, being Man. He has a body and everything pertaining to it, that is, a face, breast? abdomen, loins and feet; for without these He would not be Man. And having these, He also has eyes, ears, nose, mouth and tongue; also the parts within man, as the heart and lungs, and their connections, all of which, taken together, make man to be man. In a created man these parts are many, . . . but in God-Man they are Infinite, nothing whatever is lacking." (D. L. W. 18.) See also the following numbers of D. L. W. to 22, inclusive.

     If the Divine Substance were continuous and indivisible, how could it be said that Creation was by means of substances emitted from the Divine Substance?

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"God first finited His infinity by means of substances emitted from Himself." (T. C. R. 33) A continuous and indivisible Substance must always remain such and could not create something outside of Itself by emitting substances; (note the plural--"substantias").

     We are taught that God is Activity Itself, that is, Infinite Activity. In the last analysis, Activity is nothing but Motion, and motion is nothing unless relative. There is no such thing as absolute motion. In a continuous and indivisible substance there would be no parts among which relative motion or activity could be set up. Is it possible to predicate any activity, much less Infinite Activity, of any such continuous and indivisible substance?

     But logical arguments, convincing though they be, are unnecessary on this point. The Writings plainly teach that the Divine Substance is not and cannot be continuous. "Some contend that there can be a substance so simple as not to be a form from lesser forms, and out of that substance, accumulated into masses, substantiated or composite things arise, and finally substances called material. But there can be no such absolutely simple substances." (D. L. W. 229.) "Any one who thinks intently can see clearly that a one is impossible apart from a form . . . that which is not in a form has no power to effect and that which has no power to affect has no reality. . . . All the things which are in a form, when the form is perfect, have a mutual regard for each other . . . it is the form which makes the one." (D. P. 4.) It is also plainly stated that "Everything is divisible in infinitum" (C. L. 185): and to crown all is the absolutely unmistakable teaching, not clear in the translation but entirely so in the original, that "because the Divine is not in space. It is not continuous, as is the inmost of nature." (D. L. W. 285, end.)

     But how can the natural thought conceive of an infinitely divisible substance? How can we think geometrically and mechanically of a substance which is infinitely divisible yet without interstices of vacuum and which in all other respects satisfies the conditions of a Perfect, Infinite, Divine Substance? We are not left in doubt as to this, but the Lord has revealed the truth in a form so clear and so satisfying to the rational thought that we see at once that it must be true.

369

The external form of the passage, especially in the English translation, is somewhat obscure, but the meaning and conclusion which inevitably follows, especially in the light of the general teaching as gathered from all the passages above cited and others, is unmistakable. The whole passage is as follows: "The most universal matter. The particles which are in the ether must be round; thus also the other kinds of particles. The more the particles make room between each other and inside of themselves, where there are still other smaller particles, and between these still smaller ones, and so on to infinity, thus it follows that the most universal matter must be infinite or rather indefinite." (On the Causes of Things, n. 2; see New Phil., Jan, 1903, p. 22.) The sentence seems to be somewhat imperfect grammatically, but the sense seems clear, and I understand it to mean that the "universal substance" consists of spherical particles, the interstices between which are filled with smaller and smaller particles, and so on, ad infinitum. It may be thought that by this universal substance is meant the first created substance, but since the teaching of the closing sentence of D. L. W. 185 seems to be that this, as such, is not infinitely divisible but that each particle is continuous, (and indeed if it were infinitely divisible it would be infinite and therefore Divine), the statement must refer to the Divine Substance Itself. But whether or not this particular passage refers to the Divine Substance, it seems to me that this conception of its ultimate structure is the only one which is satisfying or even possible, and that reason itself sees that it must be true.
EDMOND CONGAR BROWN.
Orange, N. J., May 10, 1907.

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PLEA FOR THE AUTHORITY OF THE WRITINGS IN THE NEW CHURCH 1907

PLEA FOR THE AUTHORITY OF THE WRITINGS IN THE NEW CHURCH GERRIT BARGER 1907

(A paper given by Mr. Gerrett Barger, of The Hague, Holland, rejected by the editor of the English New Church Magazine.)

DEAR MR. EDITOR:

     Whether I have ever before asked permission to address the readers of your magazine, I do not remember, but hope it will not be taken amiss that I desire to express some thoughts which have lately flashed into my mind, after many years of only casual consideration, about a subject which is highly important and still divides our beloved Church into opposing parties.

     I will not discuss this subject in an argumentative way, by quoting various passages from the Writings, but will attempt to lay down a few broad general principles which it seems to me leave little room for doubt.

     All earnest New Church people agree in this: that the Theological Writings of Swedenborg are given for the establishment of a New Christian Church upon earth, according to the prophecy of the New Jerusalem in Rev. xxi:2.

     The Heavenly Doctrines of the New Jerusalem teach us further that there have been other churches before, and that the last of these was the Christian Church, established by the Lord, during His first coming, and that all those churches had their time of morning, noon and night, and all in their turn have fallen and come to an end, through the disobedience and degeneration of their people.

     Every new succeeding church was inaugurated and established by the Lord Himself, from His Love and Mercy toward the human race, by means of a New Revelation for that church from Himself. Every new Revelation differed from the former, and was more clear and explicit than the preceding one.

     Although all these successive Revelations were given by the Lord, (no human being could do so), they were not given directly, but always through human instruments prepared and chosen for that purpose.

371

     After the Fall of the Ancient Church the Lord instituted the Church of Israel, with the Revelation of the Old Testament, by means of Moses, the Judges, David, and the Prophets and Kings. When this church came to an end, the Lord established the first Christian Church by His personal coming, and gave to that church His Revelation of the New Testament, by means of the Evangelists and the vision of St. John.

     After the end of the first Christian Church, which was prophesied by the Lord in Matthew xxiv: 29-31, He instituted a New Christian Church in the 18th century, the Church of His Second and Spiritual Coming. For the Revelation on behalf of that Church still fewer servants were used, only one, his servant Emanuel Swedenborg.

     This last Church, which was promised already through Daniel of the Old Testament. (Dan. vii:13, 14), was more clearly promised by the Lord Himself through Matthew, and was further imaged in the vision of St. John.

     This New Church will again be different from the former churches; it will be the Crown of them all. Therefore also its Revelation is again different from former Revelations. It is clearer and fuller and more easily understood; it is the Crown of all former Revelations. The Revelation concerning the Lord and His revelation to men, which was obscure in the Old Testament, (at least as far as we can now see it), and much fuller, but still veiled over, in the New Testament, is full of glory and light in this third Revelation. It reveals the Lord as the infinitely compassionate Father in Heaven. It is the fulfilment of the promise given in the Second Revelation: to show us plainly of the Father.

     Another clear principle in all these successive and continuous Revelations is the nature of the servants through whom they were given. They were all human beings, and as such full of imperfection and liable to error. Perfect servants the Lord has not. But the Lord of Heaven and earth, the Giver of the Revelation, is Infinite Love, Wisdom and Power. He is Infinite Perfection, and that character He stamps upon His Revelation eliminating the errors and imperfections of His servants.

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     The Revelations of the Old and New Testament are Infinite Divine Revelations, independent of the imperfections of Moses, David and the Prophets, and independent of the simplicity and ignorance of the Evangelists. So, then, is also the Crown of all Revelation infinitely perfect and Divine, independent of all the human imperfection of His servant Swedenborg.

     In all these Revelations we must look at the work of infinite Divine Wisdom and lose sight of the servant, who was used. Revelation is above all criticism and judgment of frail human creatures. It must be accepted as Divine instruction from our Heavenly Father. We can only listen to it, and obey it, as far as we are able to understand. We must humble ourselves before it in the (lust, and look upon it as Holy, because it is from the Lord; but we may not criticize and argue. Revelation must have authority over us, and we must give it complete and loyal obedience, because "the Law of the Lord is perfect converting the Soul."

     I cannot see how we can come to any other conclusion along this plain and unmistakable way of reasoning. But this conclusion is also in clear harmony with the teachings of the Writings, in which Swedenborg implicitly declares that he did not write anything from himself, nor from any angel, but from the Lord alone.

     The Old and New Testaments are called the Word of God, and before the New Revelation they evidently formed the complete Word of God; they formed the Word. But every Revelation is a Word given by the Lord; is a Word of God: and so the Writings are also a Word of God. Some of our brethren in the New Church contend that the Writings of the New Church are not the Word of God, are not the Lord; but this can only be correct in the limited sense that they are not the Word of the Old and New Testament. Literally, that is a true statement, but it is not complete. For when we contend that, in that particular sense they are not the Word of God, they are nevertheless a Word of God, because every Revelation is spoken by God.

     When we then further consider that a Revelation of God is infinite Divine Wisdom, and cannot be different from previous Revelations, but must contain all Revelation, because "God was the Word, and the Word was God," we come to see that all Revelation must be one, and that a Word of God must also be the Word of God.

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     There is then no difference between the Gospel for the New Church and the two Testaments of former churches. They all make one continuous Revelation, one Word of God.

     In a Revelation the Lord speaks to us, and where He speaks, He is also present. He is present in His Revelation. He is present in His Word of the Old and New Testament; but He is also present in His Word for His New Church, and there even in brighter glory. The New Church must therefore divide her Bible into three Testaments; the first, the second and the third; and all three must be humbly acknowledged as the Word of God, in which the Lord Himself is present. Those three belong together and form one New Bible for the New Church. Both the first and the second promise the third. The second explains and fulfils the first; but the third is the glorious explanation and fulfilment of all the dark mysteries of the first and second.

     I am afraid that this view is not accepted by some of our brethren, but this is only a repetition of human history.

     In former churches the Revelation for that church was not always accepted and obeyed as Divine. It was criticised and opposed by human intelligence.

     The Israelites made their Revelation of none effect by their traditions; and the same is done in the Old Christian Church. There it is criticized and reasoned about because it is looked upon as the product of human intelligence and human construction. There is no faith in the Lord's Love, Wisdom and Providence to provide for His children a Divine, infallible Gospel.

     We in the New Church must not bring this Old Church abomination of disobedience and denial against Divine Revelation. We must not ascribe to it human imperfections and errors, which is a denial of its Divinity and of the Lord's presence in it. This would be a denial of the Lord Himself, a sin for which the Old Church has been condemned.

     This denial of the authority of the Writings seems to me the first great temptation which the young and innocent New Church has to overcome, now that she grows into the period of reflection and doubt.

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     Some friends may argue against the Divinity of the Writings on the ground of their external appearance and their difference from the Old and New Testaments, but this judging from appearance is exactly what higher criticism does to destroy the Divinity of the Bible.

     Start in obedience, with faith in the Divine Wisdom to choose the best method for His own Revelation, and by devout study in this acknowledgment difficulties of external appearance will be overcome. Every Revelation has its own character; they are all different in their form, and as time goes on their correspondences are less remote. So that in the Writings there seems to be scarcely any hidden sense and the veil over the meaning is almost completely removed.

     The inscription on the cross of the Lord Jesus was written in Hebrew, Greek and Latin, in correspondence with the three languages of the Lord's successive Revelations.

     In the minutes of last Conference I read that the president has made enquiries as to the cause of the unsatisfactory state of our Church. May this not be due to the present state of temptation of doubt and denial, which she is passing through, and in which she is wanting in the spiritual strength and vigor to bring up her offspring in her own family?

     Experience clearly teaches all who are engaged in missionary endeavor, which also the Writings tell us, that the New Church will be established only among a few of the Old Christian Church. Consequently her growth in Christian countries must chiefly come from her own children, and when she cannot retain those she is not in a healthy spiritual condition. If she keeps her children she will also retain those who become rich; but if those who become rich fall away, it proves that they were no true children of the Lord's New Church, that they are unworthy of her, and would never be able to do her any good service.
GERRIT BARGER.
Voorburg, near The Hague.

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Church News 1907

Church News Various 1907

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. Easter was celebrated as usual by a special service, of which the Holy Supper was the central feature. Preceding this service in the chapel there was a children's service upstairs, conducted by Mr. Synnestvedt, with the usual scene presenting the angel and the women before the rock-hewn sepulcher. The vacation during the week following was not a very lively one, partly because the college building was closed for alterations and renovation. The theological classes are now more fittingly housed in the spacious first floor rooms, opposite the Bishop's room: the Local School classes thus displaced being removed to the second floor, directly above the rooms of the primary classes. This move gives the business department another much-needed room, (formerly the "Life-room"), and also gives a more spacious room to Miss Bellinger, whose dozen and a half pupils were rather crowded.

     Artistically, vacation week was made notable by a concert given at Cairnwood on Sunday evening by Mrs. Colley, assisted by Miss Ruth Hicks, Miss Gwladys Hicks, Mr. Raymond Pitcairn, and two of Mrs. Colley's younger pupils. Is it because it is our own dear people, or because we are among our own, that the songs seem so sweet, the instruments so full of tonal power or sweet melody? Probably Mrs. Colley's "Grieg Concerto" would be considered a rich treat anywhere. This concert was like a bouquet of flowers; but not the least of its pleasures was the reflection that there is a flourishing and well-matured tone-garden behind it, which is being cultivated by Mrs. Colley, and which will in time, if she is spared and helped, produce a profusion of such flowers. The work of the choir, the practicing of the Oratorio for the Assembly, and the occasional "pupils' recitals," all show signs of budding talents, which are most gratifying to those who look ahead.

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Does the Church realize, I wonder, the significance to its whole affectional life, of such musical development? Our Bishop has given us new and entertaining vistas of what this side of our worship may mean, as a proper setting for the spiritual and Divine truths of the sermon, and surely no Academician of the old days needs to be told of the immense power of spontaneous song in the Church's social life.

     On April twentieth we had our last snow storm and dancing class. Miss Nellie Smith gave the older classes a German, and it was a cheering sight to see our babies of not so-long-ago comporting themselves like young ladies and gentlemen. The sweetest sight was in the afternoon, when the smallest tots danced and marched.

     A quarterly meeting of the Bryn Athyn church was held in place of the Doctrinal class on Friday, May 10th, at which the work of the Local School was given especial attention. Each teacher read a report of her work, and these reports, which were extremely well written, presented a varied and interesting picture of the able and valuable instruction that is being given to our children. The patrons expressed themselves as more than pleased, and also as surprised at the quality and scope of the work which is being done. Much of the work of the pupils was exhibited on the walls of the gymnasium, where the meeting was held.

     The last school social was held on Saturday, May 11th.

     The chief event of the year in the dramatic line was the presentation, on May 18th, by Mr. and Mrs. George Heath, assisted by Mr. Ralph Hicks and Miss Gwladys Hicks, of two short comedies. The first, "My Uncle's Will," is well known, but the second, entitled "Solving the Race Problem," was written by Mr. Heath himself, and was as original as it was funny. Mr. Heath takes the part of a philanthropic young German scientist, deeply engrossed in an effort to uplift the colored race by a chemical invention which, when introduced into the blood, destroys the pigment and renders the skin white. The result is,--a darkey white in spots. Mrs. Heath as the darkey was "simply killing." The proceeds, a goodly sum, went to the treasury of the local church, which, as usual, has a lusty young appetite, not easy to keep up with.

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     In athletics, the boys have had rather less than their usual success this year. The most unkindest blow yet, was when Abington beat them 5 to 1, on May 15th. There is still time, however, to redeem the record. The boys hope to slip in a base ball game during the Assembly with the "has-beens."     O. S.

     MIDDLEPORT, O. The ladies of the Middleport Society organized last fall what they called, I believe, the "Ladies' Auxiliary." This has been very useful. They have met the first Tuesday in each month, and have arranged for a monthly supper and social for the society. They have purchased the dishes needed, and have been active and useful in other ways.

     In January a number of the ladies began reading the Principia with the pastor. We meet once a week at the home of Mrs. Wm. Grant. There are twelve ladies in the class. The attendance averages ten, and the interest and enthusiasm are good.

     A small class of men has finished the first reading of the Principia, and have begun to re-read, with an increased attendance. In January and February four missionary lectures were given at the church on Sunday evenings. They were attended by fourteen to sixteen strangers, and a few books were sold and given away. We felt that the interest justified the effort, and that it will be useful to have a similar course next winter. The doctrinal class on Sunday evening has met at the church all winter. Heretofore we have always met at the homes. The attendance has not been quite so good as at the homes. We have been studying the Lord's Glorification as unfolded in the Arcana from the twelfth and succeeding chapters of Genesis. Lately we have found it useful to pause a little occasionally from the strict movement of the text to consider subjects that must be understood that the processes and results of the Glorification may be understood; such as the Spiritual Church and Temptations. The study has been useful and interesting to those who have been able to attend regularly.

     On Sunday, February 17th, we had the pleasure of receiving Mr. and Mrs. A. E. Boatman and daughter into the Church by baptism at the morning service.

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Miss Bobo has since been baptized at Kyger, and has also united with this society. Our total membership is now fifty-two, but only about half this number live in Middleport and Pomeroy.

     We are looking forward with great interest to the Assembly, though it now seems likely that not more than half a dozen from here will be able to attend. W. L. G.

     TORONTO, CAN. Our society has had plenty of social life during the past month, but there is not much that need be chronicled. On April 16th a surprise part!: made merry in the home of Mr. and Mrs. Hynds; and on the following Tuesday Mrs. Ernest Bellinger invited the ladies of the society to an old fashioned quilting party, when a very pleasant afternoon was ended up with an enjoyable supper.

     On May 3d a farewell social was given to Mr. and Mrs. McColl, Mr. and Mrs. Frank Raymond, and Mr. and Mrs. Fred. Longstaff,--three families who have now left us to be the pioneers of the growing western settlement of New Ontario. The program for the evening consisted of cards, music and toasts. After the toasts Mr. Cronlund presented Mrs. McColl with a traveling bag, a gift from the ladies of the society, which, as Mr. Cronlund said, "was filled with the good wishes of the ladies." V. C. B.

     COLCHESTER, ENGLAND. The loss of our last letter in the mails must be my justification for chronicling as "news," events which happened so far back as last October. I would not wish to have unmentioned the pleasant meeting with the latest of our American visitors. This was Dr. King, of Glenview, who, in company with Mr. Czerny, came to Colchester on October 7th. A social was held in the evening to welcome both our visitor and our pastor, this being Mr. Czerny's first visit to us since his return from America. Mr. Czerny gave an interesting account of his trip and of the various church meetings he had attended. Dr. King followed with a vivid description of Glenview, its situation, scenery, etc., after which he dwelt on the great activity in church uses which prevails at that important centre; and I have no doubt that Dr. King brought us nearer to our brethren in Glenview than we have ever been before.

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The doctor did not fail to give us also a taste of his delightful humor, his descriptions of his travels being of the most mirth-provoking description.

     Owing to mumps, our usual Christmas socials had to be abandoned. But on January 10th, Mr. Potter gave us an instructive lecture on Astronomy, illustrated by lantern slides.

     The celebration of Swedenborg's Birthday was held on January 27th, when we met at Mrs. Bedwells', by invitation of Mr. and Mrs. Motum. There were toasts to Swedenborg's mission, The Call to the New Church, The Gates of the New Jerusalem never shut, etc., and the speeches were followed by some interesting conversation. Then Mr. Motum proposed "Mr. and Mrs. McQueen and family," who were paying us a farewell visit before leaving for America. He spoke of Mr. McQueen's long connection with the Church in Colchester, and of his faithful work there, and of the establishment by him of the "New Church Monthly." Other friends also made speeches recalling old times and states, and the sphere was a strong and united one in bidding farewell to our friend who has worked so earnestly among us for the cause of the New Church.

     On February 17th, Mr. and Mrs. Gill celebrated their wedding day by giving a supper at their home to the married couples of the society. Our host had selected a number of paragraphs relating to Conjugial Level and these were read by the guests and formed a basis for pleasant conversation.

     On Easter Monday came the children's social, with its program of songs, dances, etc., including two humorous little plays. On this occasion we were pleased to have with us Mr. and Mrs. Pyke, of Chelmsford, and several London friends.

     On the 7th of April, in place of the Sunday School, Mr. Potter's Tonic Sol Fa class rendering a cantata, "The Coming of Immanuel," Mr. Czerny reading the connecting Scripture passages. There was a large attendance, and the children's really excellent rendition was thoroughly appreciated. F. R. C.

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     MAURITIUS. The New Church here is progressing, and the members have been much gratified, since December last, at the presence of the Rev. G. F. Fercken, D. Ph., who is doing good and valuable work here. On two different occasions he has delivered interesting lectures in Port Louis, the capital of the island; particulars of the lecture have been reproduced in the newspapers of the Colony, showing that they have been much appreciated.

     Another sign of progress is that a chapel, built of stone, is being erected at Curepipe, in order to enable the members in the upper districts to attend Sunday services.

     At the last meeting of the Society's Committee, Mr. Leon de St. Fern, the president of the Society for the last year, submitted his annual report, the contents showing favorable conditions for the teaching of our Lord's Doctrine. Owing to pressing business, he retired and has now been replaced by the Hen. P. E. de Chazal, C. M. C.
L. DE ST. P.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. Owing to paralysis of the entire left side of his body, Dr. Edward A. Whiston has been obliged to resign his position as manager of the MASSACHUSETTS New Church Union, a position which he has held for over twenty-five years. He still retains the Treasuryship of the Theological School.

     In a letter to the Messenger, the Rev. G. G. Daniel, the colored minister from British Guiana, who was ordained at the last Convention in St. Louis, announces his determination to abandon work in British Guiana and devote himself to the colored people in New York. His endeavor to collect sufficient funds in America for the erection of a church and school in British Guiana did not meet with sufficient encouragement to warrant undertaking the work. In addition to this, certain difficulties at home have made it necessary for him to prolong his stay in America indefinitely. While working among the Africans in New York he was requested by a committee of his own race to take steps for the founding of Institutional church work for Africans, particularly those coming from the West Indies.

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     The religious side of the work consists of a Bible class held at the home of one of Mr. Daniel's former congregation, every Sunday afternoon. This class, which is following the Arcana Coelestia in a study of the first chapter of Genesis, is attended by members of several denominations. The blackboard is freely used, a skeleton of the study being made beforehand on the board and preserved for recapitulation. There are lively discussions, and Mr. Daniel reports that "They are simply fascinated with the new revelations from the internal sense of Scripture, and the list of anxious inquirers has greatly increased." This list includes a physician of much repute among the colored people.

     The total amount collected by Mr. Daniel for work in British Guiana was something over $700 This sum is now held by the Mission Board of the General Convention until such time as it can be used for the purpose for which it was contributed.

     GREAT BRITAIN. The Rev. Arthur Wilde commenced his pastorate of the Argyle Square church, (London), at Easter. The pastorate was formerly occupied by the Rev. James Hyde.

Speeches made at the reception to Mr. Wilde brought forth the interesting facts that Col. Keene, the chairman of the Church committee, had a dim recollection of Robert Hindmarsh, and that the gold-lined communion cup used blithe Society is the one from which Mr. Hindmarsh took the Sacrament. These are interesting external connections linking the present with the early days of the Church, but as to internal connections,--how great is the contrast between the modern Conference societies in London, with their diluted teaching, and that first Society which listened to the voice of Hindmarsh calling for faithfulness to the Doctrines, and for utter separation from the life and thought of the Old Church!

     The Rev. J. F. Buss, who recently returned from Durban, Natal, is temporarily filling the pulpit of the Kensington Society, of which the Rev. Thomas Child was the former pastor. The Rev. W. H. Claxton is the appointed successor to Mr. Child, and will assume his duties in September.

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PROGRAM OF THE GENERAL MEETINGS 1907

     ANNOUNCEMENTS.
     THE COUNCIL OF THE CLERGY.

Wednesday, June 12rth.
10 a. m. Business session.
3 p. m. Paper by the Bishop on "The Form of the General Church."
8 p. m. Symposium of the Clergy.

Thursday, June 13th.
10 a. m. Conference on the State of the General Church.
3 p. m. Paper by Mr. F. E. Gyllenhaal on "Materialization of Spirits."
8 p. m. Public session. Paper, the annual address, by the Rev. C. Th. Odhner, on "The First Natural Point, in relation to the Theology of the New Church."

Friday, June 14th.
10 a. m. Paper by the Rev. David H. Klein, on "Correspondences and Representatives."
3 p. m. Conference of the Clergy.
8 p. m. Public session. Paper by the Rev. W. H. Alden on "The Use of the Name Jehovah."

Saturday, June 15th.
10 a. m. and 3 p. m. Conference of the Clergy.
8 p. m. Public session. Conference on "Worship in the General Church," introduced by the Bishop.

Sunday, June 16th.
11 a. m. Divine Worship. Sermon by the Rev. Emil Cronlund.

     THE TEACHERS' INSTITUTE AND OTHER MEETINGS.

Monday, June 17th.
9:30 a. m. Teachers' Institute. Address by the president, the Rev. Homer Synnestvedt.
10 a. m. Conference on the Teaching of Arithmetic.
3 p. m. Conference on the work of the Local Schools. Exhibit of work.
8 p. m. Public session. Conference on the subject of "Teaching according to Appearances."

Tuesday, June 18th.
9:30 a. m. Teachers' Institute. Conference on the subject of "Overstrain, and the danger of Invasion of Old Church ideals."
3 p. m. Meeting of the Executive Committee of the General Church.
8 p. m. Meeting of the Corporation of the General Church.
Meeting of the Theta Alpha Society, (the female Alumnae of the Academy Schools).
Meeting of the Alumni of the Academy.

     THE GENERAL ASSEMBLY.

Wednesday, June 19th.
11 a. m. Divine worship. Sermon by the Rev. W. B. Caldwell on "The Second Coming."
1 p.m. Banquet.
8 p. m. Meeting of the General Council of the General Church.

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Thursday, June 20th.
10 a. m. Business session. Annual Reports, etc.
11 a. m. Paper by the Rev. N. D. Pendleton on "The work of Bishop Benade."
1 p. m. Collation.
3 p. m. Public session of the Corporation of the General Church.
8 p. m. Dramatic entertainment.

Friday, June 21st.
10 a. m. Business session.
11 a. m. Paper by the Rev. C. E. Doering on "The Support of the General Church."
1 p. m. Collation.
3 p. m. Business session.
3:30 p. m. Paper by the Rev. F. E. Waelchli on "Evangelization."
8 p. m. Social reception.

Saturday, June 22nd.
10 a. m. Business session.
11 a. m. Paper by the Rev. Alfred Acton on the subject of "Dreams."
1 p. m. Collation.
3 p. m. Business session.
3:30 p. m. Paper by the Rev. C. Th. Odhner on "The First Natural Point and the Divine Human."
8 p. m. Paper by the Bishop on "The Holy Supper.

Sunday, June 23d.
11 a. m. Divine worship. Sermon by the Rev. W. L. Gladish.
4 p. m. Administration of the Holy Supper.
8 p. m. Sacred Concert.

(The offerings at the services on the Nineteenth of June will be devoted to the Fund for free scholarships at the Academy schools; and the offerings at the Holy Supper, on Sunday. June 23d, will be devoted to the uses of the General Church.)
NOTICE TO VISITORS 1907

NOTICE TO VISITORS 1907

     All members and friends of the General Church are invited to attend the Assembly. Intending visitors will confer a favor by notifying the Rev. C. E. Doering of their coming. Lodging will be provided free for all comers. Meals will be served by a caterer at the rate of fifty cents for dinners and twenty-five cents for breakfasts and suppers. Meals will be served from the evening of June 18th to the morning of June 24th.

     Visitors who are not familiar with Philadelphia are advised to proceed directly to the Reading Terminal station, at Twelfth and Market streets, where they will be met by a young man, with insignia of red and white, who will furnish tickets to Bryn Athyn at a reduced rate, and put them aboard their trains. In case of failure to meet him, visitors should buy single fare ticket to Bryn, Athyn, on the Newtown R. R.; or else buy ticket to Bethayres, on the Bound Brook R. R., where a coach is always in waiting.

     There will be no special Convention rates, this year, as visitors will do as well or better by mileage tickets, or excursion tickets to the Jamestown Exposition.
MEETING OF THE THETA ALPHA 1907

MEETING OF THE THETA ALPHA VENITA PENDLETON 1907

The annual meeting of the Theta Alpha, (formerly known as the Academy Alumnae Association), will be held at the College Building, Bryn Athyn, Pa., on Tuesday, June 18th, at 3 p. m., for the election of officers and for the transaction of such business as may come before the meeting. The business session will be followed by the annual Dinner.
VENITA PENDLETON,
President.
Correction 1907

Correction 1907

Under Birth notices in the May issue of the Life, p. 319, for "Edward Barnitz" read Henry Barnitz; and for "Scalborn" read Scalbom. [Corrected.]
Wanted 1907

Wanted 1907

A woman as working housekeeper, or a girl for general housework. Family of three. Address, Mrs. B. E. Colley, Bryn Athyn, Pa
BRITISH ASSEMBLY 1907

BRITISH ASSEMBLY A. CZERNY 1907

Notice.

The Sixth British Assembly of the General Church of the New Jerusalem will be held at Colchester. August 3d-5th. All the members and friends of the General Church are cordially invited to attend. Visitors are requested to send notice to the secretary of the Colchester Society, Mr. F. R. Cooper, 11 Hospital Road, Colchester. A. CZERNY.
BISHOP BENADE 1907

BISHOP BENADE Rev. N. D. PENDLETON 1907

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NEW CHURCH LIFE.
VOL. XXVII.     JULY, 1907.     NO. 7.
     LEADER AND REFORMER.

     An accurate estimate of Bishop Benade's character and work cannot as yet be made. We are too near to him. That perspective is needed which comes only with the lapse of years, whereby true proportions are rendered visible. Besides, it is necessary that all passion shall be stilled and every bias removed. Yet the final judgment of history will depend to a considerable extent upon our testimony. Therefore, it seems fitting that at this Assembly, the first held since his death, something should be said concerning the man, who, under the hand of Providence, was instrumental in initiating a movement which finally resulted in our present body. But, curiously enough, this Church, in one sense the fruit of his labors, was organized in defiance of his will. And its successful institution amounted to his virtual deposition; for it supplemented the former body which he founded and over which he presided. This fact, carrying on the face of it an apparent discrediting of the man by his intimate associates, makes it all the more necessary that our real attitude towards him should be known.

     On the occasion of his death memorial meetings were held in several places. The high regard felt for him was fully and freely expressed; and the New Church Life published a biography dealing with the earlier part of his life. These things taken together sufficiently indicate the general attitude of our people. And yet one thing remains to be done. This body should make some acknowledgment of its indebtedness, some statement of its regard, for the man to whom it owes so much.

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And this not merely for the sake of removing any possible misapprehension, but as a simple act of justice. For at the founding of this Church, the earnest intention and declared purpose was to make no change in the principles which formerly prevailed. It was understood that when the General Church of the New Jerusalem took the place of the General Church of the Advent of the Lord, there was little more than a change in name, with the exception, perhaps, of some modification in the mode and form of government. The principles remained the same, and those principles will ever be associated with the name of William Henry Benade. Yet the bald fact that the beginning of the General Church was coincident with his downfall as a leader, remains, and appears to call for some comment. For those who accept the current explanation the solution of the matter is easy. For those who do not, it is more difficult. Whatever may be said of the apparent superficial causes leading to the estrangement, in my opinion there were others more profound. In a word the actors in that conflict were driving along by deep currents, all working towards the ends of Providence.

     It was thus that Bishop Benade met the fate of many of the great, especially of the founders of movements and institutions destined to extend into future generations. For there seems to be some secret reason why the men of this class should so often be separated from the house of their building before death takes them away.

     My attention was vividly called to the consideration of this fact shortly after the dark days of February, '97, by reading the following from the pen of a noted historian:

     "It is a law of this world that every originator, every founder, shall speedily become a stranger, then one excommunicated, then an enemy in his own school, and that if he obstinately persisteth in living, those who go out from him are obliged to take measures against him as against a dangerous man." (Renan The Gospels, p. 38).

     The language is severe, and in that respect does not apply to the case before us. Nevertheless it points to a well known fact of history, and one that is so often repeated that we cannot fail to recognize that deeper causes are operative than those superficial incidents which give apparent occasion.

387

     Can we then say that the followers of the great soon become jealous of their master's greatness, and envious of his fame and power? Or is it that increasing age brings with it an unyielding disposition, a growing inability to meet and cope with new conditions, coupled with suspicion of subordinates? We must admit that either one or both of these tendencies may play a part. Yet beneath all there appears to be a certain necessity that every lasting movement must early be taken out of the hands of its primal originators. Above all, that which is to endure must retain the power of being adapted to ever changing conditions; there must be a free and continuous expansion. And it is well know that reformers are themselves the most unyielding and unchangeable of men; the consequence being that they are not infrequently broken upon the wheels of their own reformation. It seems to be a cruel fate and yet there is providence in it.

     However, as to our difference with Mr. Benade this should be said. Those who moved against him on the memorable occasion referred to above were inspired by a sincere and earnest desire to preserve for the future the fruits of his magnificent labors; and also this; that we cannot doubt his own sincerity in characterizing their endeavors as the work of recalcitrant men. Thus the matter stands between us, awaiting the verdict of the future-of those who will see with clearer eyes; who will judge in the light of a long series of consequences and with minds altogether unbiased either by feeling or temporary appearances.

     But at this time we are not concerned with the verdict of history, and the matter of this difference has been mentioned only because of the peculiar position in which we stand. We went out from him indeed, and this some years before his death, but there was never any need of taking precaution against him as against an enemy.

     Bishop Benade was essentially a reformer. His life was protest against the spirit of compromise which had invaded the Church. And if, in the stern war which he waged against this spirit of weakness, he frowned upon the gentle and oftimes useful art of conciliation, it is not to be wondered at, nor under the circumstances greatly to be regretted.

388

For the work of a reformer must, of necessity, be uncompromising. And as a conciliation may often appear like, and not infrequently led to, compromise, it is but natural to regard it as dangerous. Conscious of the integrity of his purpose, and the truth of the great principle for which he stands, the reformer is disposed to look askance at every modification, seeing in it an infraction of the sacred essential. Yet the time comes inevitably when some modification is necessary, and this for the sake of renewed adaptation. No human statement of the truth can outlive the ages, nay, scarcely a single generation of men, without undergoing some alteration either in its mode of its application. Truth itself is eternal. As it was from the beginning so shall it be to the end, one and unchangeably the same. All so-called modification has reference simply to the infinite variety of modes by which it is newly adapted to the ever-changing states and conditions of mankind.

The especial work of the reformer has to do with the adaptation and application of truth to his day and generation. In this Bishop Benade's chief greatness consisted. He was perhaps the greatest expounder of the doctrines the Church has as yet produced. Certainly his ability to comprehend and express the universals of doctrine was unrivaled in his own day. But besides this he possessed the more virile power of seizing upon essential truth and giving it a rational expression adapted to the needs of the times. The condition which confronted him was this. The Church was in danger. A fatal compromise with the old seemed to be imminent. And this in spite of the fact that the deplorable state of the Christian world was exposed on a thousand pages of the Writings. The passages dealing with this subject were being explained away. It was manifest that the distinctive life of the Church could not be preserved if this course were persisted in. It was under these circumstances that Bishop Benade raised the question of the Divine Authority and made it an issue in the Church. At once it became manifest that the keynote had been struck.

389

The doctrine of the Divine Authority, in effect, forbade all compromise with the Old Church. It, therefore, became the saving shibboleth of the day. If what Swedenborg said was true, Divinely true, then there was an end to the matter; the Old Church was dead, and there could be no compromise with a body of death. The New Church must assume a position apart. It must maintain its unique life, isolated and alone. It must openly forward its claim to be the only true Church, the exclusive Bride and Wife of the Lamb.

     Such was Mr. Benade's conception of the Church, and he was determined to go, and also to lead others, the full length to which this conception carried.

     The doctrine of the Divine Authority was not new. In some form it was voiced from the very beginning of the Church. And at no time was it without advocates. But it never became an issue until he gave it a more adequate expression and insisted upon it as the saving clause upon which the Church must stand.

     The conflict which followed his vigorous enunciation of this grand interpretive doctrine marked a crucial period in the life of the Church. It was a time pregnant with meaning for the future; and the conflict itself was nothing more than the throes of labor preparatory to a new birth.

     It was during this trying period that the mind of our great leader unfolded its unusual powers. We love to think of him as he was then, a man of imposing presence, virile strength a characteristic of every feature, but with all, a gentlemen of kindly and gracious manners. Winning and binding his friends, not so much by his personal magnetism as by their own appreciation of the cause for which he stood, and by the potent fact that he was as a man set apart for the work. It is with something of pride that we think of his never failing courage and surpassing ability under every emergency. And we are still capable of being thrilled as we recall the tones of his voice ringing through the halls of Convention in stern denunciation of some interfering action by that body.

     Truly he was, then, a beloved leader in a sacred cause, and if in his last great struggle with his own followers he refused to yield, or in any degree compromise, I for one, have no regret to express.

390

He was at least consistent with himself-true to his own character to the last. It was not in him to yield to anything which he considered wrong. Especially to anything which he regarded as inimical to his life's work. Remember he was essentially a reformer. In the highest and best sense the partisan of a cause to which he had devoted his life. And in the long fight which he had made for this cause he had never yielded to an enemy. Could we expect him to break this life-long habit at the last and meekly surrender into the hands of any, or even all, of his friends? This would be asking too much. We may say that in that last conflict he displayed a grievous error of judgment. But we must admit that his courage, the basis of his manhood, was not found wanting. As he lived so he died, a great man. Great in the truth, and also great in his error.

Such a man was needed to develop the Academy, to found a body which should stand as a visible sign of faith in the Divine Authority of the Writings. The formation of such a body was necessary because the Church at large refused to accept Bishop Benade's teachings or acknowledge his leadership. However, the opposition to his main contention was after a time silenced by the logic of his position and the power of his advocacy. Yet there was no real yielding, and continued opposition was based on other and fancied causes of offense. In this way scandals of a most unworthy nature were engendered, which afflict the Church to a greater or less degree even to the present day. And while we cannot believe that these things will live forever, yet as long as they continue the wall between our body and others will remain unbroken. For in this we stand in defense, not only of our Church, but by the same token we guard the name and fame of our first Bishop.

A new movement whose purpose is to impart a higher standard of faith and life is rarely if ever accepted by a majority of those to whom it is addressed. The Academy represented such a movement, the consequence being that only a minority of the receivers of the doctrines rallied to its standard. At first there were but a few; these, however, were leading men who be held with concern the growth of a misleading tendency which was carrying the Church further and further away from the true ideal, and in the direction of a fatal compromise.

391

These gathered around Father Benade with a view to making a stand, and if possible a new beginning. At first the conflict was altogether within the general body of the Church. It took the form of a debate with regard to the estimate to be placed upon the Writings. But back of this there was a radical difference with regard to the state of the Christian world. This was the first issue, and it gave point to all that was said and done. Yet it became more and more manifest that the question of the nature of the Writings which had been raised in support of a distinctive life for the Church, was in itself a most vital matter. That large consequences would flow from its decision. And such indeed was the case. The doctrines of the Divine Authority afforded a key to a fuller and more interior understanding of the teachings. It laid bare the inner qualities of the New Revelation. It introduced the study of doctrine from a new and true point of view. And above all, it opened minds so that the truth might enter with its own Divine power of saving, unmodified and unqualified by human notions and conceits.

This effect was soon manifest. A vital thrill passed through the newly formed circle. Men read and re-read the Books in a light so new and bright that it bore the appearance of a new revelation. Daily they discovered wonderful things unsuspected before. There was a delightful intercommunication of thoughts and a warmer sense of friendship in the new brotherhood. A fine spiritual exhilaration was current, the memory of which is ever delightful. To this little band Mr. Benade was a spiritual father, and the title of "Father Benade" was lovingly bestowed.

The stand which the Bishop took with regard to the question of the Authority was made effective by the formation of the Academy as a body distinct from the General Convention, and which for that reason was in a position to give full expression to his ideas. Yet this body was not a mere personal organ, doomed to live and die with its founder. On the contrary it marked the first step in the series of a lasting movement. And when rightly regarded it will be seen that the continued usefulness and increasing power of the Academy is the highest tribute which can be paid to Mr. Benade as a man; in that it shows that he was working in accordance with the will of Providence; and certainly those who knew him are convinced that such was his supreme desire.

392

In fact, he was a most impersonal man. His active thought appeared to be always engaged with things outside of himself. And his exalted conception of the Academy is sufficient evidence of the fact that he, more than others, refused to look upon it as in any sense a personal organ. This latter view was strictly confined to his opponents.

     He felt that the Church of the New Jerusalem was capable of much better and higher things than it had as yet achieved; that internal developments were possible, the nature of which men had scarcely dreamed of. In this connection he laid much stress on the teaching concerning the internal Church; and it became clear that such was his idea for the Academy. In fact he finally pronounced it a celestial Church. This claim of the Bishop's threw the body into commotion. It brought up the specter of celestialism against which the Academy had strenuously fought in the past, and against which its members were firmly set. At first his view of this matter made some headway. But, while all acknowledged the truth concerning the internal Church as given in the Writings, many doubted whether that Church could be subjected to an external organization by men in the world. In fact, they greatly feared the consequences of his claim.

     Here, then, lay the beginning of an intellectual distrust which was never entirely removed. Still let us admit that he saw more deeply than the most into the things involved in the Writings, and thus into the future possibilities of the Church; that his keen vision of things to come led him to anticipate a state, which though clearly predicted, may not be realized until many generations have passed.

     His conception of the celestial Church organized, represented the last stage of his intellectual development so far as we are acquainted with it, and to his mind it was the crown of his life's work. But, alas, it was necessary that he should pass to the other side before his vision could he realized.

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     Did he offer us something high and holy which, as a body, all were unable to receive? Or was he at the last, with a mind weakened by age and illness, engaged in weaving a fancied heaven which if ultimated, would have resulted in something spurious? It seems that he was mistaken in the fact if not in principle. But however this may be here was the beginning of a trouble which did not end until the separation occurred. The body of the Academy was not ready to accept the celestial Church nor live under its unique mode of government.

     I shall never forget a remark made by Bishop Benade several years before this question arose. He was speaking of certain claims of celestialism then being made. His remark was: "No one is so unconscious of being celestial as one who is truly such." And he never, so far as I am aware, claimed an individual celestial state for the members of the Academy; no, not for any one of them. This point was raised with him; and his answer was: "We know very little about the individual states of men. The Academy's use is celestial." It was then asked: "Given a certain number of spiritual and natural men engaged in a celestial use, do they constitute a celestial Church?" He answered, "Men do not make the Church. It is a question of use." Certainly his conception of the mission of the Academy was an exalted one, and rightly so. The great interpretative doctrine upon which it was founded was such as to open the way for interior developments upon which we dare not place limits. Indeed there are many things to indicate that the ultimate good in this movement is to make possible the founding of a celestial rational Church.

     My attention has but recently been called to the teaching in the Arcana to the effect that it is a characteristic of the spiritual man that he thinks that if truth be rational it can not be Divine while it is characteristic of the celestial man that he perceives that truth may be rational and yet Divine. Now if we should be asked for a brief but comprehensive statement of that for which the Academy stands, we should say that it stands for this celestial view of the nature of rational truth. A view which is now doctrinalized and thereby rendered comprehensible to all, but which in itself is intensely perceptible to the celestial only.

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The spiritual man is unable to penetrate beyond the manifest human clothing in his consideration of rational truth. The celestial man readily perceives the Divine therein. There can scarcely be a doubt but that the original conception of the Divinity of the Writings was a celestial perception of the kind described in A. C. 3394. And if this is so it may well be that the beginning of the movement will prove prophetic of its end.

     However, the view of the Academy as actually a Celestial Church was an error if we are to define the quality of a church by the state of its individual members. If, on the other hand, we regard it from its leading perception, wherein its potentialities lie, and from its uses derived from that perception, can see no harm in the characterization, provided it be well understood what is meant.

     Let us then not regard Bishop Benade's view of this subject as a wild delirium. It was not made of that phantastic stuff which so often enters into the formation of so-called celestial movements, but was, on the contrary, based on explicit teaching and apparently confirmed by many considerations. The difference was one of point of view.

     Mr. Benade's wide range of knowledge, and his comprehensive grasp of the principles of doctrine, was a constant source of wonder and admiration to his followers, yet he was by no means a mere theorist, nor even a writer of books. He was essentially a man of action. In nothing was this more evident than in his work as an educator. The one book which we have from his pen is on the subject of education. Yet this book--a compilation of lectures--composed as it is of profound observations for the guidance of the New Church teacher, is not the true monument to his greatness in this line of endeavor. On the contrary the Academy as an institution of learning, and the several local schools, are the results of his labors which will stand for an age and incidentally preserve the memory of his name. Education was the one work nearest his heart. First and last he devoted his life to it. And his efforts in this direction, combined with his fight for the authority of the doctrines, made him a pivotal character in New Church history, yet his interest in this subject was not primarily that of a pedagogue.

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He saw that it was very difficult for men to become Newchurchmen; that even those born within the pale did not always remain faithful. He became convinced that a thorough training in New Church schools was necessary, and this in order that the minds of the young should be so prepared that they might enter with understanding into the deeper principles of truth, and thereby be confirmed in the doctrine and life of the Church. For this reason he became a practical educator, basing all his work on the revolutionary idea that the real object in education is that man may be trained for heaven.

     In a word, he perceived that the making of a Newchurchman was a slow and arduous process. That it was necessary to prepare the ground from the beginning in order that there might be in the natural that which would react with the spiritual. That scientific truth should be so taught the young as to be in sympathy with revealed doctrine. For without this no proper communication between the two could be established, in which case interior conviction would be lacking.

     Seeing this necessity as clearly as he did, one marvels why he did not make more use of Swedenborg's scientific and philosophical writings. There lay a great world of concordant natural truth ready at hand, the employment of which in the work of education is calculated to so form the minds of the young that they will receive the Divine Truths of the Writings with the same ease that the products of modern learning imbibe principles of agnosticism. That is to say Swedenborg's scientific and philosophical works appear to give us a new world fitted in all respects, as a counterpart, to the new heaven exposed in the Writings.

     We can not say that Bishop Benade was unacquainted with the contents of these books. In his day notable work was done in the way of translating them into English, and several very interesting and able comments were written, all of which was highly appreciated by him and many others. Yet the development in this direction was for some providential reason interrupted. Possibly because he himself did not enter deeply into the subject. His general attitude seems to have been that of taking the scientific works for granted without giving much active thought to the study of them, since the principles involved were also expressed in the Writings.

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     It may be that Bishop Benade's mind was more scholastic than scientific. Or it may be that the time had not yet arrived for a full development of the subject, and that his work of establishing the authority of the doctrines and founding New Church schools was a prior necessity. In any case there can be no doubt but that he would rejoice in the present movement which bids fair to place New Church education on its own true and enduring basis.

     It is now ten years since we parted from our great leader, and two since his death; but I think I can see him now sitting in that chair presiding over us; hearing and answering our questions; telling us of the wonderful laws of order unfolded in the Sacred Scriptures, and unfolded in the Heavenly Doctrines. His rule was a kind of spiritual paternalism. Wise and benign as it was, for the most part, it could not last indefinitely. Excellently well adapted to a first instructive period, it could not so well meet the requirements of a fuller rational development. It could not endure in an age, and especially in a church, which, whether celestial, spiritual or natural, must always be essentially rational. It was inevitable that men should think more and more in the light of their intelligence as distinguished from that of their instructor. And here, as in all such cases, a difficulty was encountered. As every one who becomes rational must in time be freed from parental control, so the parties to every enduring movement must sooner or later pass through a process of mental weaning; and this is rarely accomplished without friction. Indeed it is a serious problem with every Progressive body to so provide that the differences which inevitably arise shall not destroy unity of spirit, and on the other hand, that unity of spirit may not be allowed to suppress free thought and legitimate difference.

     Bishop Benade believed in freedom as much as any man, but like all fathers he could not realize that his children were grown up. He mistook the natural recalcitrancy of their first manhood for wilful disobedience. At heart I am not willing to look any deeper for the cause of our trouble, save indeed to make recognition of those profound and impersonal causes which in Providence are almost always operative in such cases.

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And now for a final word it behooves us upon whom Father Benade's mantle has fallen, to sustain and carry forward the work established by him in all the several departments. But one thing, the deep underlying essential upon which all else depends, we must never lose sight of. In regard to this we pray that his uncompromising spirit may be poured out upon us. And if we are ever tempted to stray we must go back and renew our allegiance to the original constitution, i. e., that the Writings are the Divine Truth, in an eminent sense the Word of God, that the New Church is the only one, and that there must be no covenant with the dead. This position is the source of all our strength; it gives purpose to all our uses. And with regard to it we can follow our first leader without question or quibble. It is only by so doing that we shall prove our right to his name and fame. And now that he is gone--that the cloud between us is lifted, and his spirit is released in the other world, that world where bodily ills are no more, and all personal grievances are forgotten--let us hope that the subtle influences which so closely bind that world to this, may draw him to us and us to him in those bonds of loving companionship, which we can not believe were ever really broken.

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PERCEPTION 1907

PERCEPTION Rev. FREDERICK E. GYLLENHAAL 1907

     And he shall he like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper." Ps. i:3

     The doctrine of perception is one of the most important doctrines of the New Church, because it concerns the celestial state; and the church becomes truly a church of the Lord, in the degree that the celestial state pervades it. The celestial heaven is the highest or the inmost heaven, and the angels of that heaven are more nearly conjoined to the Lord than any of the less interior angels, because the celestial angels are regenerated to a more interior degree. The celestial angels, as a consequence of their nearer conjunction with the Lord, enjoy fuller and purer influx from the Lord, and in turn they reciprocate more fully than others; for they, above all others, are in love to the Lord, and above all others attribute everything to the Lord, acknowledging from the heart that they of themselves are nothing. This humbleness and sincere acknowledgment of the Lord make it possible for them to receive more than others, and thence it is that they have more highly developed faculties. Certain faculties undeveloped or only partially developed in others, are quite fully opened and developed in them; and chief among these is the faculty of perception.

     The Lord endows every one alike and wills that every one should fully receive Him, and to this end He is constantly present and knocking at every man's door seeking admittance. He has gifted every one with the same faculties, but those faculties are of such a nature that they are only opened and unfolded by the man himself successively as he approaches the Lord, or in other words, as he regenerates. And even then it is not the man who opens and unfolds them, but the Lord who does this for him.

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Then the Lord opens the door and enters, then the Lord opens the way in man between heaven and earth, and through this interior way the Lord inflows, bestowing His Divine gifts of love and wisdom which make the man truly a man.

     But this interior way cannot be opened suddenly for the influx would be overwhelming and would deprive man of all freedom. The human race has developed and must develop slowly and successively, and so likewise must the individual of that race. The birth of the body is the result of causes coming into play successively; and the regeneration or rebirth is similarly effected and according to similar laws. The regeneration of man is the result of the opening and unfolding of the various faculties given to man; their opening and unfolding is regeneration; and so, essentially, regeneration commences at natural birth and continues to eternity. Because to eternity the faculties of the angels unfold and develop, that is, the angels ever grow more intelligent and wise.

     Perception is a celestial faculty and belongs properly to the angels of the third or inmost heaven, that is, to the celestial angels. This faculty may be thus defined: Perception is the presence of consent and confirmation from inmosts that a thing is so; and this because the love that it should be so unites with the conviction, with the internal conviction from influx of the light of heaven, that it is so. (See A. E. 260.) In other words, it is an internal revelation, and permits of no doubts, while at the same time, it comes with no compulsion, except spiritual compulsion, which does not take away freedom.

     There is one very important point to keep in mind in the consideration of what perception is, and that is, that perception is according to the state of the mind formed by doctrinals. (T. C. R. 155.) There must be first in time, revelation from without in order that internal revelation may inflow and be received. Vessels are necessary for the reception of influx. These vessels are supplied by the Lord in numerous wonderful ways from the very first breath of the new-born babe to eternity; and yet, that man may live as of himself, he is permitted to regulate and control to a certain extent the acquiring of his own vessels, and also the supply of vessels to others. And so according as revelation from without is received, according as the mind is formed by doctrinals, internal revelation is given, for then man comes into perception.

400

But merely having learned scientifics and knowledges will not be sufficient for the reception of internal revelation, or the opening of the faculty of perception. All the knowledges in the world would not make possible perception. Indeed, we are told that perception is inferior with those immersed in scientifics from things seen and heard; but it becomes interior according as from these things there is elevation to the heavenly things of charity and of love, because then there is a nearer approach to the Lord. (A. C. 2145.) In other words, all perception arises from conjunction, and conjunction is effected by love in use. A third thing is always necessary to unite two things. Internal revelation to unite with external revelation requires a medium. God to unite man to Himself makes use of a medium. Love is this universal medium. Love conjoins man to the Lord in the degree that man loves the Lord. Love conjoins internal and external revelation in the degree that truths received from without are lived. For whatever is truly loved becomes part of life, makes life, as love is life. Therefore, nothing becomes a part of man until it is loved, and when it is genuinely loved then it is lived. However, something further has to be done than is commonly understood by living the truth, namely, to shun whatever is opposed to the truth, because it is opposed, and is thus a sin against God. This is involved in genuine level but is not always recognized before being pointed out. And as all perception arises from conjunction, from the conjunction of good and truth, of God and man, before conjunction can possibly take place there must be the removal of falses and evils, and then the conjunction is effected in use, which is the application of good and truth to life.

We read in the Writings that he who shuns evils as sins against God has illustration and perception. The will of good when determined to shunning evils becomes in the understanding first the affection of truth, then the perception of truth; afterwards by means of rational light, it becomes the thought of truth, thus decision and conclusion; and as this passes thence into the memory it passes at the same time also into the life, and thus it remains. But first of all it is necessary that there be in the memory knowledges of spiritual as well as of natural things, for these are the storehouses into which the Lord operates by means of the light of heaven, and the fuller these are and the freer from confirmed falses the more is there an enlightened perception and conclusion. For the Divine operation does not fall into an empty and inane man. (De Verbo, p. 34)

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In general there are three kinds of perception: natural, rational and internal. The Lord alone had internal perception. The celestial angels are in interior rational perception, for by it the Divine is with them, but it is not internal perception such as the Lord had. The spiritual angels are in more external rational perception, for they act from conscience. Natural perception is perception in civil and moral things, and is commonly called common sense, which the simple have. Perception exists on all these degrees because there is always something of the celestial inflowing within the inferior degrees; and so it is that with the spiritual the dictates of conscience is their perception or their faculty equivalent to the perceptive faculty of the celestial; while the simple have common sense.

But usually perception is spoken of as two-fold, one which is in civil and moral things, and is of justice and right; the other, in celestial and spiritual things, and is of good and truth; the former being for man in the world, is given naturally; the latter, is for man in the other life, for his spirit; the latter is interior and superior, the former exterior and inferior, and these are the plane of the interior, for good and truth can flow into justice and right as into their corresponding forms. The perception of justice and right is called common sense. They who have perception of justice can immediately, from the few things which they know, perceive whether a thing is just or not. But they who have perception of right cannot so perceive, but perceive from laws of such things which they have learned. At this day the perception of celestial good and of spiritual truth is not given, nevertheless we are assured that it will be restored to the Church. The perception of celestial good was given with those who were of the celestial church, and is called the perception of good, and is immediately from the Lord; the perception of truth is given with those who have a conscience, but according to the truths which they have learned; this also is from the Lord. (D. M. 4644)

402

     Common sense or perception of justice and right is the plane into which flow celestial and spiritual perception. Civil and moral truths serve as a form, a basis, a foundation for spiritual and celestial truths, and therefore must be cultivated. Common sense is a good thing, an excellent thing, but it is not the all nor the essential thing. There must be in the memory knowledges of spiritual things as well as of natural things, for these, the spiritual things particularly, and through and by means of them the natural things, these are the storehouses into which the Lord operates by means of the light of heaven.

     The Lord operates into spiritual things. He implants remains throughout man's life that He may so operate. These remains are celestial things insinuated during infancy, childhood and youth, and when adult life is reached and regeneration begun, then the scientifics and knowledges acquired are implanted with these celestial remains successively; first, with those of youth, then those of childhood, and finally those of infancy; and thus the man again returns to the state of innocence, but now the innocence of wisdom, provided he regenerates to that degree. In this way his interiors are unfolded, and if he comes into the innocence of wisdom, he has opened and unfolded his faculty of celestial perception. By this process the things of the external man are conjoined with the celestial things of the internal man, and in proportion as this conjunction is effected the perception increases and becomes more interior.

     Now all thought is from the rational and according to the rational; but the conclusion of thought comes from perception or else from conscience. Therefore perception and conscience must be carefully distinguished.

     Conscience comes from two words which mean knowing with or together with another; and hence is a dictate formed from things learned from without or from others; consequently its conclusions depend on its own formation, and if that formation was from fallacies or falsities, its conclusion will be either fallacious or false.

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Therefore they who conclude from conscience first reason about things, and their conclusion admits of doubt and reason. They are not dependent for their conclusions directly upon the Lord, and they cannot be certain or sure of their position, as their conscience may be at fault.

Perception means to thoroughly receive, or literally, to receive through, namely, through the internal man from the Lord. This faculty being operative, whatever is presented from without is immediately known because seen as it really is, not merely as it appears; for light from heaven shines upon it, and in that light, as it is in the inmost heaven especially, evil cannot appear as good, nor the false as truth, but everything is laid bare and recognized in its true character. Perception consists in this seeing that truth is truth, and good, good; also that evil is evil, and the false, the false; and this sight is from interiors, is wholly from the Lord, is possible because the internal way to the celestial heaven has been opened, and the Lord is Himself present in His celestial love, with consent and confirmation.

The Most Ancient Church was a celestial church, and the men of that church had their faculties of perception fully opened, and as we know were in open communication with heaven. Yet even they did not know anything immediately from heaven without any learning of doctrinals from external revelation. They, in their infancy, were ignorant and had to be taught, and thus increased in intelligence and wisdom successively. And they, too, only had their perceptive faculty opened and unfolded according to their doctrinals learned from without, and so their most learned were the most perceptive. The fathers of families were the priests and teachers, were the mediums whereby external revelation was imparted to the young. But the men of that church developed more rapidly, and were able to come into perception, because they were free from evils and falses, because they were pre-eminently in love to the Lord and in that acknowledgment of Him necessary for the sake of the celestial state. And those men did reason, but their reasoning was not as to whether a thing was so or not. This they saw immediately from the Lord. Their reasoning was more like meditation; an examination of truth and reflection upon it in order that application might be made to life, and their uses better performed.

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Consequently only a few scientifics and knowledges were needed by them. They chiefly learned heavenly; things of charity and faith, and then, by the interior way, there inflowed innumerable scientifics and knowledges consenting and confirming.

     So much for the general teaching in regard to the doctrine of perception. Now let us make application of this doctrine to the text chosen for consideration: for it is the celestial man who is pictured, in the words of the text, and especially the perception of the celestial man.

     "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."

     Everywhere in the Word, where a tree is mentioned, man is represented.

     Many passages might be cited to illustrate this, as in Jeremiah: "Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green: and shall not be careful in the year of drought, neither shall cease from yielding fruit." (17:7, 8.) Also in Ezekiel: "And all the trees of the field shall know that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish." (17:24.) Also that great and high tree which Nebuchadnezzar saw in vision and which Daniel interpreted as representing the king, who, in the hour of pride over his greatness, should be hewn down and only the stump thereof left.

     The letter of the Word is filled with such representations, because everything therein refers itself to two generals, namely, to God and to man.

     The tree mentioned in the text is ideally situated. Every tree is not so well planted, does not have the same advantages, and consequently may not be in as prosperous a condition. But the man represented by this tree is one who has attained this situation only after having passed through grievous states of temptation.

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These states are described in the first verse of this Psalm. His evils have been removed by the Lord and now he can serve the Lord well in undisturbed peace, and enjoy happiness and prosperity.

     The tree is planted by the rivers of water. The man has the Word of God, and the Church has been established in him by the Divine Truth of the Word which he has received and made part of his life, so that his roots have taken firm hold in the ground and ever drink up the Divine Truth. Therefore it is that he bringeth forth his fruit in his season, that his leaf does not wither, and that all that he doeth prospereth. For man only thrives spiritually in so far as he is continually nourished by spiritual and divine truth, and here specifically is meant the man of the church who has the Word of God, and from it flows forth unceasingly the nourishing and healing waters which make man to grow and increase spiritually and bear spiritual fruit.

     The Word of God is very frequently compared to a river or to a well, or to anything holding water, but especially from which water continually flows. Water signifies truth, truth in all its various degrees, such as scientific, rational, spiritual truth, etc., and also the opposite of truth, falsity and its degrees. But in the words of our text "water" signifies truth in its complex, or the Word itself, and by "rivers of water" is meant doctrine from the Word, and particularly the celestial things of doctrine, for it is the celestial man who is here likened to a tree.

     Vegetable forms draw to themselves, through their leaves and roots, such nourishment as they require, and the richer their nourishment the healthier the tree, and the finer the fruit. It is the same with man as to his natural food; and of the food which the body receives; the various parts through their roots--the blood vessels,--draw what they require; and if the quality of the food is not up to the standard required, the body suffers, especially the finer organisms. It is exactly similar with the spiritual body. The spiritual body needs great variety in its nourishment. At first we must feed it with general truths that the forms of the various organs may be infilled and prepared for the reception of particulars. Also at first scientific, natural, and rational truths must be acquired.

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All of this is, however, merely the laying of the foundation for the superstructure, or the forming of the crust or shell of the body, or it may perhaps be compared to the formation of the body in the womb. There must succeed spiritual and celestial truths if the spiritual man is to live; and by means of them the interiors of the body are infilled; and it is by means of them, in the spiritual man, that the body is conjoined to the soul within, or that the lower degrees of the mind are conjoined to the inmost degree, that degree which belongs to the Lord alone and is beyond man's control; especially by celestial things is opened the way to this inmost, and then from this inmost the man sees all below it; in other words, enjoys celestial perception. These celestial things, as well as the scientific, natural, moral, rational and spiritual truths, are drawn from the Word. All truth, all knowledge is contained in the Word, the living and everlasting fountain of truth; and the man who has the Word, who is planted by that river of water, is indeed to be likened to a tree, and, like a tree, may draw from that living water, truth, whatever the degree necessary to satisfy the desires and wants of his spiritual man.

Every man of the church has the Word, and therefore every man of the church may be likened to a tree planted by rivers of water. Thus in the most general sense the words of our text include all men having the Word. Moreover all who receive the Word and live its doctrine have something of perception. Whenever a tree is mentioned something of perception is signified. But in the series of this Psalm the celestial man is specifically meant, and therefore genuine perception. Many men remain only in the Letter of the Word, or in its literal sense; others indeed enter into its spiritual sense, but not as interiorly as the celestial man. Each draws from the Word according to his state of regeneration. The celestial man, however, is able to enter most interiorly into the Word, and from his greater wisdom views all the things contained in the interior senses.

Now a tree, in its highest sense, signifies the affection which is of the will and the perception which is of the understanding; and man is a man from affection and perception, perfect in the degree that he is in affection and perception. The branches signify sensual and natural truths. The leaves signify rational truths.

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The flowers are the primitive spiritual truths in the rational. The fruits are the goods of love and of charity. Seeds signify the lasts and firsts of man.

     All knowledges and sciences, all truths even celestial, are for the sake of use: as the tree with its branches, twigs, leaves and flowers is for the sake of the fruit. Fruits, therefore, are uses. The whole tree endeavors to produce fruits, and not simply that the fruits may be scent but that in them may be the seeds, the beginnings of new trees and thus again of new fruits. Fruits are not the inmost end, but seeds. That is, uses are not to be done merely that they may be seen, but that within them and by means of them new and other uses may come, and so that they may multiply uses. It is in the fruit that conjunction takes place which then produces a third, or a new series. It is in use that conjunction is effected and new truths are produced.

     It might be said that whenever uses are genuinely performed a new thing is born. And it is also true that whenever uses are performed genuinely there results perception. For perception is from the conjunction of the will and understanding, and the will and understanding are conjoined in use.

     But how are uses genuinely performed? And how is perception to be attained? A tree may be large and full of twigs and leaves, and apparently in a very flourishing condition, and yet bear no fruit. A man may have acquired much knowledge, and he deemed very learned and wise, and even said to have perception, and yet he may not be in the genuine performance of uses. The only way to genuinely perform uses, and to attain perception is by shunning evils as sins against God and against the neighbor; by applying the knowledges of faith to life; by living spiritual truths. Without flowers there can be no fruit. Without spiritual truths there can be no genuine performance of uses. And spiritual truths can never be acquired, can never become man's own, until whatever is opposed to them is shunned by man and removed by the Lord. Man cannot conjoin himself to the Lord. The Lord conjoins man to Himself, but He cannot do this until man is ready and willing that evils should be removed; and man shows this willingness and readiness by shunning evils.

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But this involves temptation. When the desire for the removal of evils comes to man then the evil spirits with them become alarmed, fearing that they shall lose control of the man. They inspire resistance. Combat results. In this combat, when the man realizing his own utter lack of power against the hells, supplicates the Lord for help, and thus is victorious; in this spiritual temptation there is effected conjunction with the Lord; for this shunning of evil and its removal is the greatest use man performs. We say man. Such is only the appearance. Man fights as of himself, and is victorious as of himself, when yet it is all the Lord's doing. Afterwards man comes into some perception of what is good and true and evil and false. This is the new seed which is to spring up, and grow, and in turn, bear fruit.

It is in the degree that man acquires new goods and truths after temptation, that he prospers. The acquiring of spiritual riches is really not as laborious as some might suppose. They cannot be obtained by any amount of reading of books, or study of nature, or thought about such things; these things take time and strength and yet of themselves yield no fruit. What profiteth a man if he gain the whole world and lose his soul? Such a course is indeed beset with stumbling blocks, is difficult, tiresome and disappointing. Such a man storeth up his treasure on earth where it perishes. Such a man is like the fig tree which the Lord saw full of leaves, but without fruit, and which soon withered away. Spiritual prosperity only comes to him who overcomes in
temptation. Then, like the angels, as soon as knowledges are presented to him, he perceives their quality, receives and rejoices over what is good and true, rejects the evil and false, and so does not load himself with much useless knowledge, nor blind his understanding by appearances. And if the opportunity of obtaining these truths does not come to him in this world, he will, nevertheless, surely receive them in the life to come, for he will have prepared the way for them here; he will have cultivated the appetite necessary that they may be received and assimilated.

One thing to be continually kept in mind in reading the Word is, that it everywhere treats concerning the Lord. This is readily seen in the words of our text when we direct our thoughts to the tree of life which stood in the center of the Garden of Eden.

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The tree of life is the Lord. All perception is from that tree.

     The text treats of the Lord's perception such as it was when He was on earth and glorified His human. The Lord was born as other men are, only with this difference, that His internal was Jehovah. He increased successively in stature and wisdom, as other men, only more quickly. But even when a boy He spoke from perception, for He very early knew who He was and what He was to do. We have only one instance of this development in childhood, given us in the Word, namely, when at twelve years of age He was found by His parents "in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions." And it is said "all that heard him were astonished at his understanding and answers." And when His mother reproved Him, He replied, "How is it that ye sought me? Wist ye not that I must be about my Father's business?" Also after He had begun His public ministry He astonished all with His wisdom, so that "the Jews marvelled, saying, How knoweth this man letters, having never learned?"

     But although we have so little told us in the Letter of the Word about the Lord's childhood, we have a great deal revealed to us in the Heavenly Doctrines, especially in the story of Abraham. The wanderings of Abram represent and signify the successive development of the Lord from infancy upwards, and his going from grove to grove; in fact, wherever trees are mentioned in connection with Abram and his journeys, the perception of the Lord is signified.

     Jehovah was the internal or the soul of the Lord, as was said. It was from this internal that the Lord acted and thus from His own proper power. As He underwent temptations from early infancy He early had revealed to Him-who He was, and ever after there was communication with His internal, thus with the Divine Itself. This communication, this internal, immediate revelation was His perception. This was the internal perception which the Lord had and which no man can have. Yet it was not at first full Divine perception. For this reason the Lord appeared to speak with the Father, with His own soul, as though with another person; for until the Human was glorified and made wholly Divine they were not one, nor could they be one.

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So, even with the Lord, as He cast out evils from His assumed Human there was conjunction with the Divine, and then there resulted clearer and fuller perception.

     The Lord had perception of all that was done, and knew clearly the origin and nature of all that existed with Him. He knew men's affections and thoughts, as is many times illustrated in the Gospels. He also knew the nature and origin of all things of them; as what evil spirit excited them, and how they excited them. And yet it is said that "such things, and innumerable others, are not concealed from the notice of angels, and even of men who have heavenly perception; much less could they be concealed from the Lord." (A. C. 1701.) But the Lord had perception superior, far superior to any angel or man, and such as no angel or man could possess. But this belonged properly to the Divine within, and was not of the Human assumed until that also was made Divine.

     So it is that the Lord, in the most eminent degree, is the "tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatever he doeth shall prosper." Whatever the Lord does prospers. Whatever the Lord did while on earth prospered. He came with a definite purpose and accomplished it fully and most successfully. He has come again into the world, and equal prosperity will attend His Second Coming. His church will surely, although slowly, take root by the rivers of water where He has planted her, because it is His doing.

     These rivers of water are specifically the Writings beside which, upon which and only upon which is the true church planted. Any organization which rejects them is not the church. Any man who rejects them is not of the church. There can be no half measures in regard to them. They alone are the waters which can nourish the tree, nor can they be divided without the tree ceasing to bear fruit, and finally withering away. They are the means by which man is to shun evils, and the source of all spiritual truth.

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They are the only way leading to the celestial state and thus to perception.

"Blessed is the man whose delight is in the law of the Lord. He shall be like a tree planted by the rivers of water that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper." Amen.
FIRST NATURAL POINT 1907

FIRST NATURAL POINT C. TH. ODHNER 1907

The importance of the "first Natural Point" to the whole Doctrine of Creation is self-evident from the fact that it is upon this point that Swedenborg in his Principia builds his whole system of Cosmology,--the whole succession of finites and actives and elements and suns and worlds,--a succession which figures not only in the Principia, but in all of the subsequent scientific and philosophical works, and which enters also into all of the theological Writings; nay, not only enters into, but is their chief scientific foundation. For "the first is everything in the products and derivations; insomuch that if the first is removed, its successives perish." (A. C. 9568.) And so also must Swedenborg's whole doctrine of successives perish, if we remove its first foundation and sole component entity and form. And, be it well remembered, with this will perish also the Divine Philosophy and Theology of the Divine Love and Wisdom, of the True Christian Religion, and of all the other Writings, for the Doctrine of Successives is the same in the Writings as in the preparatory works. On the other hand, if the ignorance and misunderstandings respecting the First Natural Point can be cleared away; if the many objections against it can be answered; if its infinite, eternal, and Divine nature can be shown; if its correlation with the Divine Theology of the Church can be proved,--then the apparent: mysteries and difficulties of the Principia system will vanish of themselves, and not only that, but the way will be opened for an easy and successful study of the whole of Swedenborg's Science and Philosophy.

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And this, in turn, will provide a scientific and philosophical basis for the understanding of the interior Theology of the New Church, such as the Church in general has never yet possessed.

     It is self-evident that there can be no sound comprehension of Theology without a comprehension of the law of successives. For

     "all things, both in man and in nature, exist by means of successive formation; thus posterior things by means of formations from prior things. Hence it is that each formation comes forth separate from another, but that still the posterior depends upon the prior, so that it cannot subsist without it; for the posterior is kept by the prior in its connection and in its form. He who does not apprehend the interior and exterior things in man according to such formations, cannot possibly have any idea about the external man, or about the influx of the one into the other; still less about the manifestation and life of the spirit." (A. C. 6465)

     And if there be such an order of successive formation, then also "there must be some FIXED POINT, from which, as from a beginning, [exordium], differences may be deduced, and to which as to a focus, they may refer themselves, and thus appear truly and not fallaciously." (C. L. 57) What, then, is this "fixed point," demanded by Divine Revelation as well as human reason, as the starting-point for all thought concerning the work of creation and concerning all other works? What does Swedenborg really mean by it, and how can we gain some spiritually intelligible idea of it?

     SOME MISCONCEPTIONS AND OBJECTIONS.

     First, let me refer to some of the evidently erroneous conceptions of the First Natural Point, which have been entertained in the past, and which may be found set forth in a number of papers, by various writers, in the first two volumes of The New Philosophy. Nearly all of these writers agree in the notion that the First Natural Point is the nexus between the spiritual world and the natural world;--that, since it is called a "natural" point, it must be a something that is the lowest of the spiritual world and the highest of the natural world,--below the spiritual Sun, and yet above the natural sun.

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And since it is said that the Point proceeds immediately out of the Infinite, it has been supposed that by the "Infinite," Swedenborg, in the Principia, must mean spiritual substance, the substance of the spiritual world. This, in fact, is the idea in which the present writer was brought up, and which led him for a good many years to reject the Principia as unsatisfactory and untrustworthy, since, as he supposed, it presented a wrong definition of the Infinite itself and gave no account of the formation of the spiritual half of God's created and finite universe.

     It is, indeed, marvelous that such erroneous notions could be entertained, since, if we but read the Principia, we immediately find that "the Infinite" described in that work is the same Infinite, Divinely Human God that stands revealed in all the inspired Writings,--the infinitely intelligent, loving, and all-provident God, who has revealed Himself in the Sacred Scriptures, (Principia, Vol. 1, p. 50), and that it is from Him, immediately, and not from the created and finited substance of the spiritual world that the First Natural Point comes forth.

     Based on this original misapprehension is the idea that the First Natural Point, even though derived immediately from the Infinite, still in itself is a created and finite entity,--and therefore not in itself eternal, infinite, or Divine. As long as this idea prevails, the Point remains peculiar to the Principia and appears to have been rejected by Swedenborg in all his subsequent work. It is then confounded with the "first finite," and is rejected as the "Nexus" between the Infinite and the finite, for it is evident that the first accommodation of God to the finite must be a Divine and infinite accommodation; and without it there would be no Divine medium in the work of Creation. And yet Swedenborg declares, in so many words that the First Natural Point is in "no respect" finited or created. But we will return later to this objection.

     Besides these, there are other objections to the First Natural Point as the true starting point for a genuine system of Cosmology,--weighty objections, based apparently upon statements and teachings in the inspired Writings.

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Why, for instance, is this first entity termed a "point," and even a "geometrical point," when the Writings themselves appear so strongly to condemn any theory of creation based upon geometrical points? Why is it called a natural point, if it is Divine and above both the natural and the spiritual worlds? And why is it called "a simple ens," when the Writings declare that there are no simple substances but what are composed of things still more simple? How can geometrical forms be ascribed to what is infinite and Divine? How can there possibly be any such "Janus faced" entity as described in the Principia, which has been supposed to be infinite on one side and finite on the other? These and other objections will arise and must be answered, before the readers of the Theological Writings can be expected to give their credence and confidence to the First Natural Point of the Principia. But let us examine more closely some of these objections and difficulties.

     It is certainly remarkable that at the very outset of our investigations we should be met with such apparently direct condemnation of any cosmological system starting from "points," as is contained in the following passages:

     "Unless the idea is formed concerning God, that He is the first Substance and Form, and concerning His Form that it is the Human Form itself, human minds may easily induce upon themselves phantasies, like spectres, concerning God Himself; . . . as concerning the creation of the world, that the origin of its substances and forms is from points, and thence from geometrical
lines, which, because they are of no predications, thus in themselves are not anything. With such, everything of the Church is like Styx or the darkness of Tartarus." (T. C. R. 20.)

     "It is acknowledged by many that there is an only substance, which also is the first, out of which are all things: but it is not known of what duality this substance is. It is believed that it is so simple that nothing is more simple, and that it may be compared to a point which is of no dimension, and that from an infinite number of such the forms of dimension come forth. But this is a fallacy originating from the idea of space, for from this idea there is an appearance of such a least [ens]. But the Truth is that the simpler and purer a thing is, the more and the fuller it is. It is for this reason that the more interiorly any object is examined, the more wonderful, perfect, and beautiful are the things seen therein; and thus that in the first substance of all things, there are things most wonderful, most perfect, and most beautiful." (D. P. 6.)

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It goes without saying that if Swedenborg's First Natural Point is nothing more than the point referred to in these teachings, then it must be rejected from our minds as an impossible origin of Creation, for a thing without predication and dimension is, of course, nothing, and from nothing comes forth nothing. But how can a student of the Principia maintain that Swedenborg's Point is without predication or dimension? Swedenborg predicates many things of the First Natural Point,--among these infinity, which includes all possible predicates. He attributes to it entity,--the entity of the infinite esse itself, which is the only esse. He attributes to it motion the "pure motion" of infinite conatus or Divine creative effort. He attributes to it form, the supra-geometrical form of one single limit, which is the beginning of dimension, even as conatus is the beginning of motion and of form. If these things,--infinite entity, infinite motion, and infinite form,--are predicated of the First Natural Point, how can it be identified with the point of no predication and of no dimension, which, as the origin of creation, is most justly condemned in the Writings?

But does not Swedenborg, in the Principia, expressly identify his First Natural Feint with the mathematical point or point of Zeno, which is the very point that is condemned by the Writings? Yes, he certainly starts out by maintaining their identity, but he immediately differentiates between them, describing the mathematical point as the starting point of an abstract science, and the natural point as the origin of a substantial concrete world. (Principia, Vol. 1, p. 51): and he then goes on to attribute to the natural point all the infinite qualities which are completely absent from the scientific conception of the mathematical point. The latter undoubtedly first suggested the former to Swedenborg's mind, but it was to him only a stepping-stone to the conception of a primitive entity which in each succeeding work stands forth more and more living and Divine. The first work in which, as far as we know, he mentions the Natural Point, is the Lesser Principia, where, at the outset, he defines it as "originating from infinite motion in a space infinitely small; whence, from such infinity there existed a certain definite something, that is, the first natural point," and "this natural point we suppose to be almost the same with the mathematical point." (Lesser Principia, nos. 1 and 2.)

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In this preparatory work, which was written about the year 1722, he treats of the point almost exclusively from a mathematical and geometrical point of view, and his ideas respecting it do not appear as yet fully matured, on account of which he did not publish that work. Yet even here he describes it as "infinite motion" and not as a merely abstract entity.

In the Principia itself, the mathematical point serves merely to illustrate the natural point, and the identification really amounts only to an analogy: as the whole science of Geometry necessarily starts from an axiomatic point, so the created universe originates from definite points of pure motion in infinite substance. And here the analogy ends, for Swedenborg predicates of his natural point qualities never dreamt of by Zeno, or Euclid, or any of the philosophers. We may remark here, in passing, that Swedenborg in the Writings never condemns the mathematical point, as such, in its relation to Geometry. What, indeed, would become of this whole science if the point were to be eliminated? The point moves forward and produces the line. The line moves and produces the surface. The surface moves and produces the solid. If we deny these axioms, are deny the whole science of Geometry, which, as is stated in the Writings, "is among the useful sciences." It is only when such a purely mental abstraction is placed as the fountain head of a concrete and living world, that the mathematical point is out of place, for nothing but an abstract science can be developed out of a mental abstraction or entity of reason. But Swedenborg's Natural Point is not a mere mental abstraction or entity of reason, for these terms do not apply to an entity of infinite form, of infinite motion, and of infinite essence.

In the works which succeeded the Principia the Natural Point becomes still more clearly identified with what is Divine and Divinely Human. In the work On the Infinite it is identified with the Nexus which Swedenborg there finds in the "Only-begotten Son," who is the Word which was with God and was God.

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The term "point" is used only once in that work, for the purpose of identifying it with the "purely simple" which is the same as the Nexus, and then the term is dropped, having served its purpose as a starting-point and stepping-stone, in rising from: geometrical and merely scientific considerations to more philosophical and spiritual ideas. Nevertheless, the idea, of which the Point was the first and temporary expression, is retained throughout the philosophical works, and even the term "point" is used, at least once, in the Writings themselves, in a sense which exactly expresses the true sense of the Principia. This occurs in the posthumous work On Divine Wisdom, where it is stated that

"Love and wisdom, which in the Lord are one, proceed as two distinct things from Him as a Sun,-wisdom as light, and love as heat; but they proceed distinct to the appearance. But in themselves they are not distinct, for the light is of the heat, and the heat is of the light, for they are one IN THE LEAST POINT, as it is in the Sun; for what proceeds from the Sun, this also is the Sun in least things and thence universally in every thing. It is said 'every point and least,' but one is not to understand by this the point or least of space, for this does not exist in the Divine, for it is spiritual and not natural." (D. Wis. I.)

Nor is the First Natural Point of the Principia to be understood as the "point or least of space," for Swedenborg distinctly places it prior and superior to all time and space, existing before the world and before creation, existing not in any finited medium, but in the Infinite alone. And in this infinite substance the First Natural Point is nothing but "pure motion" or "conatus;" which, as we shall show, is nothing but the motion and form of Divine Love and Divine Wisdom, which "are one in the least point." Abstract it from space as much as you please, the fact remains that in Divine Love and Wisdom there are "least points," which, of course, are identical with the "infinite things," which in the Infinite are "distinctly one." Notice, also, the statement in this passage, that Love and Wisdom "are in the least point one, as it is in the Sun," indicating that these least points of Love and Wisdom exist in the Sun of the spiritual world.

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This habitat of the Feint will, however, constitute the subject of a special paper.

     THE POINT AS "NATURAL."

     But, if this point is to be considered as not only a supramundane but also as a supra-spiritual entity, nay, as infinite and Divine, why does Swedenborg call it a natural point? Does not this term at once drag it down to what is inert, dead, and material? How can a natural entity be the immediate nexus between the infinite God and His finite creation?

     The answer to these questions will be found in the Principia itself, where Swedenborg differentiates between the mathematical point and the natural point: "the difference consisting in this that the latter point, or that of the world, is called the natural point; while the former, or that of geometry, is called the mathematical point," (Principia, Vol. I, p. 51); and where he teaches that "By this point, as by a door, we are introduced into the world;. . . wherefore the world is incipient at this point, and with the world, nature itself; or, what amounts to the same, nature has its incipiency by it, and the world with nature." (Ibid. p. 54) From: this it is clear that Swedenborg calls it a natural point, because of its relation to nature,--because by this point the Infinite Divine looks towards the production of a universe, by it produces it, by it sustains it, by it, as by a door, communicates with it and receives its answering communication. Being the Infinite God in His relation to nature, the Point is necessarily the same as the Divine accommodation to nature, and the Divine ever accommodates itself by taking upon itself a nature or quality similar or analogous to that, to which it is to be accommodated and thus related. Hence, the Divine, in its relation to Nature, is necessarily Divinely Natural.

     The term "natural" is derived from the Latin "natus," born or produced, like the term "physical," from the Greek "phyo." In its application to the First Point, the term "natural" conveys the idea that it is not the Infinite Itself, or the Divine itself, in se, but it is the Divine producing itself, the Divine standing forth from itself, the Divine in Existere, the Divine in Procedere, the Divine in its first manifestation and going forth,--in other words, THE SON, not created, but begotten, of the Father.

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In this sense of being born or produced, though not created, the Divine Existere, or the Son, or the Divine Word, is certainly Natural, Divinely Natural, the Divine Natural, or Divine Human, which existed in potency, or as Conatus, from eternity, that is, before the creation of the world. Again, in this sense of "natural" as meaning what is born and produced, there is no other world but the natural world. Nature exists in the spiritual world as well as in the material. There is a "Natural" Heaven. There is what is "natural" with every angel. Whatever is passive is "natural" in respect to its active. Whatever is form is "natural" in respect to its substance. And thus the Infinite Form or Existere is natural in respect to Infinite Substance or Esse. Let us not, therefore, take fright at the term "natural" as applied to the First Feint or Motion of the Divine creative Conatus.

     THE POINT AS "THE PURELY SIMPLE."

     Another objection that may be raised against the First Natural Point is that Swedenborg, in the Principia, calls it "the first simpler" and, in the work On the Infinite, "the purely simple," whereas the general impression is that the theological works declare that such a simple is an impossibility. We are taught, for instance, that

     "It is a fallacy of the merely natural sense, that there are simple substances which are monads and atoms: for whatever is within the external sensual, the natural man believes to be of such a character, or else that it is nothing." (A. C. 5048)

     "It has been contended by some that there exists a substance so simple that it is not a form from lesser forms, and that out of this substance, by accumulation into masses, substantiated or composite things have come forth, and at last the substances which are called matters. But still such simple substances do not exist. For what is substance without form? It is that of which nothing can be predicated; and out of an entity of which nothing can be predicated, no process of heaping up can make anything." (D. L. W. 229.)

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     "They who do not distinguish the objects of reason, cannot but terminate the ideas of their thought in either the atoms of Epicurus, the monads of Leibnitz, or the simple substances of Wolf, and so they shut up their understanding as with a bolt, so that they cannot even exercise their reason upon the subject of spiritual influx, because they cannot think of any progression beyond those atoms, monads, or simple substances; for the author of the doctrine of simple substances, [Wolf], says that if they are divided they are annihilated." (Influx 17.)

     Every Newchurchman will readily assent to all that has been said above concerning the mathematical point of Zeno, the atoms of the Ancients, the monads of Leibnitz, and the simple substance of Wolf, but it is also evident that none of these is identical with Swedenborg's First Natural Point. For the Natural Point is an infinite and uncreated entity, which the atom, like the monad, is not. The Natural Point, being infinite in natural consists of infinite things which are distinctly one, as does everything that is infinite. Consequently, it is not the simple substance of Wolf. The Natural Point is not an entity of which nothing can be predicated; it is not produced out of nothing, or resolvable into nothing, for behind it and within it stands the Infinite Itself.

     It is to be noted, also, that Swedenborg the philosopher was as much opposed to the heresy of atoms, monads, and simple substances, as was afterwards Swedenborg the theologian. Thus in the Economy of the Animal Kingdom he states that "extension cannot originate from Zenonic or self-similar points." (Vol. II. p. 12.) And in the same work he declares that "by units I do not mean the monads of Morinus; or the homoeomeria: of Anaxagoras of Clazomene; or the atoms of Epicurus, Democritus, Leucippus the Elean, or of Mochus the Phoenician nor the primitive and simple elements of other philosophers, considered as incapable of being further resolved; but by units I mean the most minute constituents in each degree of any series."

     From a misunderstanding of the teachings quoted above there has been formed a general impression in the Church that the term "simple" is quite inadmissible in our theological and cosmological conceptions, and hence we are at first repelled at the idea of a "first simple" or "purely simple," as used in the scientific works.

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But that there is and must be such a simple, is evident not only from the Principia and De Infinito, but also from the last works of the preparatory series, and from the Writings themselves.

     First, let us learn what Swedenborg means by his "simple," in the Principia, as differentiated from what is not simple.

     "Rational philosophy cannot terminate its idea concerning the existence, succession, and series of things, except in what is simple and unlimited, or in that which may be said to have only one limit." (Principia, Vol. I, p. 47.) And, in the same number Swedenborg repeats that by "simples" he means those things "in which no limit can be supposed, except one; from which circumstances they are called simples." This simple, of no limit, or of one limit only, he regards as the pure simple, or infinite simple. "It cannot be a finited simple, for this must consist of two boundaries at least, without which it cannot have the name of a finite." (Ibid. p. 52.)

     There are, therefore, things infinitely simple, and things finitely simple, the former being the purely simple, the latter being only relatively simple. The relative simple must have at least two limits, boundaries, or dimensions: a limit separating it from the Infinite on the one hand--or an interior limit,--and a limit separating it from other finited things--or an exterior limit. Only that which is thus limited on all sides can properly be called finite. But an entity which has no interior boundary, but only an exterior one,--which is not separated from the Infinite itself but is separated only from what is finite,--such an entity can be said to have a boundary or limit only in appearance, and is therefore in itself infinite in all respects-except in appearance. It is the face of the Infinite God turned towards His finite creation. It is the Divine Human of the Lord,--infinite in essence but definite in form,--accommodated to the apprehension of finite creatures and therefore apparently finite, but only in appearance or in relation to the finite. As summarized by Mr. Elihu Rich, in his Index to the Principia, "the Natural Feint is called the first Ens, when viewed a priori, or with respect to the Infinite; and the first simple, when viewed a posteriori, or with respect to nature." For if, in nature, there are things relatively simple, or simple finites, there must, above nature, be things purely simple, or infinite simples.

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"Rational Philosophy acknowledges some first ens produced from the Infinite, and some simple as the origin of things not simple. This first ens, or this Simple, we here call the Natural Point." (Principia I. p. 48.)

     This doctrine was never repudiated by Swedenborg. It is thus echoed in the Worship and Love of God: "Every compound is only an aggregate of its simple substance; nor is anything truly a substance but the supreme, which is therefore called a simple substance." (W. L. G. p. 80.) And in the Adversaria: "Nothing can exist in the composite or in the general, unless it be from its simples or parts." (Adv. 654)

     And in the Writings this Doctrine of Simples is equally definite.

     "Discrete degrees are related as simples, as congregates of these, and again as congregates of these, which, taken together, are called a composite." (D. L. W. 184.)

     "The inmosts, middles, and lasts of the parts are in these degrees, for they are successive compositions or confasciculations and conglobations from the simples which are their substances or matters." (D. L. W. 207.)

     "It appears as if prior things are less perfect than posterior things, or that things simple are less perfect than things composite; but still, things prior, from which are things posterior, or things simple, from which are things compound, are more perfect. The reason is that prior or simple things are more nude and less veiled by substances and matters void of life, and thus are more Divine, and nearer to the spiritual Sun where the Lord is. Perfection itself is in the Lord, and thence in the Sun which is the first proceeding of His Divine Love and Divine Wisdom, and thence in those things which proximately proceed, and thus in order to lowest things, which, being as it were distant, are more imperfect. Unless there were such an eminent perfection in things prior and simple, man could not subsist. For everything prior, the more prior it is, and everything simple, the more simple it is, is the more immune from injury, because it is more perfect." (D. L. W. 201; D. P. 6.)

     The Divine Substance, the Divine Motion, and the Divine Form, must therefore be acknowledged as the most simple of all simple things,--as simplicity itself, and the only thing purely simple, because infinitely simple.

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And it is this Simple in its first manifestations which is referred to in the Writings as "the inmost," "the primitives," the "firsts" or "primes," and the "singulars," as in the following passages:

     "The Divine sphere which proceeds into the universe, proceeds from the inmost, and the inmost is all in all of the things which thence succeed." (A. C. 10188.)

     "Things which are beneath are nothing but derivations and compositions; for what is inmost is the all in all of the lower things." (A.C. 3562.)

     "By these degrees it came about that all posterior things are receptacles of prior things, and these of things still prior, and thus in order receptacles of the primitives, of which the Sun of the angelic heaven consists, and thus that finites are receptacles of the Infinite." (T. C. R. 33.)

     "God is omnipresent from the primes to the ultimates of His Order." (T. C. R. 63.)

     "The Lord has infinite power from primes to ultimates. Primes are those things which are in the Lord, and which proximately proceed from Him." (A. E. 726:5.)

     "The first is everything in the products and derivations, insomuch that if the first is removed its successives perish. The Divine is the first of all things." (A. C. 9568:3.)

     "Every ultimate consists of prior things, and these of their primes." (D. L. W. 208.)

     "The Divine Love of the Lord is infinite, and His Divine Wisdom is infinite, and infinite things of love and infinite things of wisdom proceed from the Lord, and these inflow with all in heaven, and thence with all in hell, and from both of these with all in the world; wherefore (the ability of) thinking and willing call be absent in no one, for infinite things are infinitely all. These infinite things which proceed from the Lord, inflow not only universally but also most singularly; for the Divine is universal from most singular things, and the Divine mot singular things are what are called the Universal, as was shown above: and the Divine most singular is also infinite." (D. P. 294.)

     (To be continued.)

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Editorial Department 1907

Editorial Department Editor 1907

     NOTES AND REVIEWS.

     The American Swedenborg Society has issued another series of "Brief Readings from Swedenborg," twenty in number. It consists of extracts from Mr. Ager's translation of True Christian Religion.

     The Rev. Edwin Gould, who died recently in Montreal, left in manuscript the translation of about one-half of the Adversaria. He had been engaged upon the work for a long time as a labor of love, and continued it, even after his failing strength forbade him to arise from his bed.

     As most of the points presented in the communication from Mr. Edmond Congar frown, in the June issue of the Life, have been dealt with in the article on The Infinite in the same issue, it does not seem necessary to discuss them further at present, except to correct an evident misunderstanding of the closing sentence in the Divine Love and Wisdom, n. 285: "and because the Divine is not in space, neither is it continuous, as is the inmost of nature." As this sentence stands, apart from its context, it makes no sense, for how does the fact that the Divine is not in space contribute to its non-continuity? If the number be read from the beginning, it becomes evident that the meaning is that because the Divine is not in space, neither is it continuous with space, as is the inmost of nature.

     A correspondent to "Mining Topics" for May 1st, in a somewhat non-committal consideration of the possibility of making gold by chemical means, refers to the Principia theory as follows, (though without mentioning that work): "Gold as a form of matter is, therefore, the primal material point fluent by definite motions; but the atoms of gold, small though they be, are compounded of proportional increments of the initial point and the first motion.

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To get a compound into its simples we must break it up into the things which make it. For instance, water splits into hydrogen and oxygen, and these two gases are the simples of water.

     "That the elements as we know them, are not simples, an illustration will show: The animal kingdom did not precede the vegetable; therefore, in the vegetable kingdom are all the physical simples of the animal; nor did the vegetable exist prior to the mineral, hence, as regards the simples of the vegetable world, we must turn to minerals; nor did the mineral kingdom exist prior to the cosmical forces, therefore, the simples of the elements are to be found in the ethers for they are the cosmical substances; these last, in their turn, have their genesis in the primal points."

     Swedenborg, in the Corpuscular Philosophy, states that "the smallest round particles of all are from the compression of the first aura, whence is the primary substance of gold," but does not give any chemical directions for such compression, much to the regret of some of the earliest Newchurchmen in Sweden who, by command of Gustavus III, tried their hand at gold-making, but in vain!

     DIVINE HEALING. The Origin and Cause of Diseases as taught in the Bible and explained by Emanuel Swedenborg. With an Introduction by Clyde W. Broomell. Boston, 1907.

     Despite its title, the addition thereto of the words "explained by Emanuel Swedenborg" may possibly have a reassuring effect on the Newchurchman,--before he reads; especially when he notices that the work is made up entirely of quotations from the Writings. Were this all, little perhaps need have been said about it, but we have the fatal "Introduction." Here is laid down a doctrine that is as opposed to the Writings as the Old Church to the New. A single quotation will make this plain. "When once the fundamental laws of our being are understood and embodied, the effort of one man to cure another will be a normal condition. . . .The spoken word of truth will awaken the sickened mind of another, while the sphere of a heart overflowing with tender sympathy will penetrate both body and soul of the needy one. . . .

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But where the disease has deadened the sensibilities of both soul and body, the life sphere must frequently be conveyed by the hand."

It is this preposterous doctrine which the compiler prepares the reader to see in the quotations from Swedenborg, and which, mirabile dictu, he really seems to expect him to see. And yet, even to one unacquainted with the Writings, the quotations themselves are sufficient to demonstrate the falsity of this doctrine. Despite their entire insufficiency, (no mention is made of the many important passages in the Diary), despite the conspicuous lack of order and system in their bringing together, it is hardly conceivable that any reader can gather from them even a suggestion of the doctrine they are intended to support. In fact, the exact opposite is the case. The compilation, indeed, does more credit to the compiler's fair-mindedness than to his power of deduction. Unfortunately omissions are frequently made in the midst of the quotations, and this without any indication. In one case, at any rate, had the passage been given in full, it would have made it still more evident that Swedenborg had no sympathy with the doctrine of "Divine Healing." We refer to Arcana Coelestia, n. 5713, where, after the teaching that the hells "are not permitted to flow in so far as into the solid parts of the body" but "only into the lusts and falsities," comes the statement, "When a man falls into disease they then inflow into such unclean things as appertain to the disease. Nevertheless this is no hindrance to a man's being healed naturally, for the Divine Providence concurs with such means of healing." The words we have put in italics are omitted by the compiler; yet they contain the very essence of the whole question. It is truly remarkable that the compiler could read the passage and continue to promulgate the doctrine of his "Introduction."

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IMPRESSIONS OF THE GENERAL CONVENTION 1907

IMPRESSIONS OF THE GENERAL CONVENTION W. H. A 1907

     The Eighty-seventh Annual Session of the General Convention was held in the city of Philadelphia beginning May 25. A notable feature of the meetings was the fact that less time was given to mere routine business and more to discussion.

     The Messenger refers to the meeting of the Council of Ministers as "one of the best in its history," and to the meeting of the Convention itself as "perhaps the best that was ever held." If surface conditions are alone considered, this may be so. The attendance was large, including nearly fifty ministers; the discussions were harmonious, and there was the enthusiasm of numbers. But we need to look beyond the manner to the matter and the fruit of discussion.

     The meetings of the Council of Ministers were mainly occupied with the consideration of prepared papers dealing with the five subjects provided by a Program committee. The discussions were earnest and able. But it is hard to believe, that in this one hundred and fiftieth year after the Last Judgment some of the subjects discussed could be thought to be matters of profitable question for New Church ministers. The subjects were, "The Philosophical Ground for Belief in the Virgin Birth," "The Bearing of Recent Discussions of Immortality on New-Church Belief," "The New Church and the Slums," "The Usefulness and Proper Functions of Junior New-Church Organizations," and "The Aims and Proper Field of New-Church Preaching." Much was brought forward in the discussions, which showed plainly enough the vastated condition of the Christian World, and yet many of the speakers voiced the idea that this same Christian World was approaching to the finding out for itself some of the great fundamental doctrines of the New Church.

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The appeal in the consideration of the several subjects was largely to the philosophy of the world's wisdom and experience or to the vague thought concepts of a dead Christianity which gropes in darkness. One thought that the platform of a political party might be coterminous in its content with the spiritual truth of the church; another that Old Church preachers had rather the advantage of the New in not being burdened with correspondences, and thus being able to make their appeal directly to the letter of the Word; correspondences to him often "hindered and obscured rather than helped to make clear." One asserted that the outside world was forcing upon the New Church an appreciation of the doctrine of the Maximus Home such as it had never attained for itself; another declared that "Preaching had been revolutionized," not by the doctrine of the New Church, but "by sociology." The rare word embodying the truth of the New Church seemed like the voice in the wilderness.

     The meeting of the Sunday School Association was notable for two things, the partially successful attempt to introduce a series of lessons from the Acts of the Apostles, and the boast of one of the ministers that in his School no book of Swedenborg's was ever opened.

     In the Convention itself the Messenger reported a material increase in its subscription list. The salary of the editor will be increased and the endeavor made to secure his entire time.

     The report of the Committee on the Translation of the Word noted the publication of its new translation of the Psalms, and the completion of the translation of the books of Joshua and Judges. Arrangements have been made for placing a mimeograph copy of each of these latter books in the hands of each minister of the Convention, and the Committee was authorized to go on with its work, taking next the Books of Samuel and Kings.

     Convention has made a new record for herself in her action with respect to Rev. A. J. Cleare, and Rev. Percy Billings. Mr. Cleare, who several years ago resigned from the Convention, and has since joined the General Church, made application for reinstatement upon the list of ministers of the Convention. His application was referred to the Council of Ministers, who reported that his "views were such as to make it inadvisable to grant his request at the present time."

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Mr. Billings has recently returned from Australia. While there he was outspoken in his adherence to the Academy, and for that reason was bitterly attacked. Since his return he has expressed friendliness for the General Church and a desire to live among her people. Nevertheless he was "welcomed" back into the ministry of the Convention by direct vote, without even the formality of reference to the Ministers' Council. Why this difference?

An indication of the present state of the Convention is to be found in its action with reference to the Rev. S. S. Seward and the General Pastorate. The Constitution of the Convention provides that in those cases where an association does not recognize the trinal order in the priesthood, and will not in consequence accept the office of a permanent General Pastor, such body may with the sanction of the Convention temporarily invest its presiding Minister with the powers of General Pastor during his continuance in office. Under this proviso, Mr. Seward has for several years held the powers of General Pastor, as Presiding Minister of the New York Association. Last Spring, on his removal to Detroit, he resigned the office of Presiding Minister of the New York Association. Consequently upon the revision of the Ro1l of Ministers, Mr. Seward very properly stated that his name should be removed from the List of General Pastors, and placed upon the List of Pastors and Ministers. Protest was made that as the greater included the less, it should be understood that Mr. Seward was still a General Pastor by reason of his office as President of the Convention. One voice urged that he should be consecrated a General Pastor. To meet the situation the Council of Ministers recommended to the Convention that Mr. Seward should be invested with the powers of General Pastor so long as he was President of the Convention. What the Convention actually did was to adopt a resolution that his name should be upon the list of General Pastors so long as he should be President of the Convention. Thus the Convention has made its own practice a provision which was, at the time of the last revision of the Constitution, bitterly opposed by the major portion of the body, and was accepted only as a concession to two Associations which flatly refused to accept the Constitution at all unless their demand was granted.

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Nor is this all. Convention has made Mr. Seward a General raster, not by consecration, nor even by investiture as is done by the two disaffected Associations; but he has been made a General Pastor, simply by resolution, a method not recognized at all in its Constitution. And all this without one word of comment or protest!

When we come to look for spiritual teaching, whether in the discussions of the ministers or in Convention proceedings generally, that teaching which proceeds from: the doctrine of the New Church and affords the light of it, we do not readily find it. This poverty of spiritual teaching is somewhat recognized in Convention at large, although the reason for it is not. "Where," cries Dr. Sewall, in the discussion of the report of the Committee on Education, "Where can we find a New Church scholar who is prepared to meet the trained scepticism of the day? We have not the man to set forth the New Church in the proper way." Dr. Sewall is right in recognizing the lack of such men, but he seems to have a strange notion also of what it is which needs to be taught. In the same discussion on Education, he remarks, "Swedenborg never used the word 'philosophy,' he used the term 'angelic wisdom.' We can hardly use the term he used ii we are going to come into familiar relations with the world around us, because they would resent it, and there is no need of causing resentment." But if Dr. Sewall really desires to teach the new revelation, what possible objection can there be to the using of the terms of that revelation? Why should this cause resentment, if, as another asserted in the meeting of the Alumni of the Theological School of the Convention, "The world was never so ready to receive our message as it is today?" Meanwhile, the Theological School lacks a Professor in Theology.

In its Address to the Convention the English Conference makes the remarkable confession that "A large part of our failure as an organization arises from the inadequate education of our own young people in the doctrines of the New Church." The Rev. L. G. Hoeck in his answering address, is equally frank as to the state of the Church. "When we look back," he says, "we seem less loyal, less self-sacrificing, more external; we do not study the doctrines as they did; we are not guided by the revelation so strictly as our forefathers; we have left our first love."

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But instead of searching out the cause for this sad condition, he endeavors to gloss it over with a veil of cheerful optimism. "We cannot believe," he continues, "that there is or can be any retrogression in the Lord's New Church. We may stand still for a while but we cannot go back. We must be advancing. We have the external and surely there must be an upward and inward development. We may take our shortcomings as an indication of growth." And this when the Doctrine is neglected and the guidance of the Revelation not so strictly observed!

We have attempted no exhaustive account of the Convention meetings but have simply endeavored to set forth some of the characteristic features which are as keynotes to the present state of the New Church in the Convention. It is a state which is ceasing to think of doctrine as an essential of the Church, and is inclining to turn to the outer works of charity, which in the Writings are called the benefactions of charity, as being the essential good works of the Church. W. H. A.
SWEDENBORG SCIENTIFIC ASSOCIATION 1907

SWEDENBORG SCIENTIFIC ASSOCIATION 1907

The Swedenborg Scientific Association held its annual meeting on Thursday, May 23d, at 22d and Chestnut streets, Philadelphia. The committee appointed at the preceding meeting for the purpose of obtaining a charter reported that they had secured a charter under the laws of Pennsylvania, and had thereby become incorporated as The Swedenborg Scientific Association, resolution was then offered and passed dissolving the unincorporated body. By this action, as provided in the by-laws of the incorporated body, all the members of the former body in good standing become members of the latter. The only change of importance between the constitution of the new body and that of the old is in the matter of the board of directors, their number being changed from twelve to seven.

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These were elected as follows: Dr. F. Sewall, President; Rev. C. E. Doering, Treasurer; Rev. R. W. Brown, Secretary, and Drs. F. E. Boericke, E. A. Farrington, G. M. Cooper, and Mr. Horace Chandler. The dues of the Association remain as before, namely, $1 a year, or, including the New Philosophy, $1.50. A resolution was passed referring to the Directors the matter of setting before the whole New Church the creation of the incorporated Association, and of asking for support in the prosecution of its uses. A memorial resolution to the Rev. L. P. Mercer was passed by a rising vote, and a copy of the resolution was ordered sent to Mrs. Mercer. From the beginning of the Association Mr. Mercer, its vice-president, has been conspicuous for his loving and untiring labors in the promotion of its uses, and the vote to his memory was felt by all to be the spontaneous recognition of his work.

     The papers read before the meeting comprised the President's annual address on the subject of Swedenborg's Scientific studies, particularly in relation to his search for the soul; a paper by Mr. A. H. Stroh, read by the Secretary, on Swedenborg and his relation to Descartes; and one by the Rev. C. Th. Odhner giving some suggestions looking to a consistent numbering of paragraphs in future editions of Swedenborg's Scientific works. In addition to these papers Mr. R. W. Brown gave a talk on the geological formation of certain mountains in Sweden as treated of by Swedenborg.

     As a result of Mr. Odhner's paper a resolution was passed asking the President to appoint a committee to look to the carrying into effect of the suggestions there offered. Mr. A. H. Stroh was appointed as sole member of this committee.

     There was some discussion of Mr. Stroh's paper, when it was brought out that thought Swedenborg was a student of Descartes and Aristotle, regarding the latter indeed as the great philosopher, yet he owed nothing essential to those men. He received suggestions from them, but the suggestions were vitalized by the force of his own inspiration and genius. The question was raised as to whether Swedenborg did not essentially give recognition to the truth of Cartesianism, when in a certain memorable relation, (T. C. R. 696), he represents the Cartesians as upholding the doctrine of spiritual influx.

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But it was pointed out that the relation referred to condemned the opinion of the Cartesians just as much as that of the other philosophers who spoke, and it was suggested that this was done because, while the doctrine of spiritual influx is correct, with the Cartesians it was a mere hypothesis without perception of its spiritual truth.

The discussion of Mr. Stroh's paper was practically the only discussion during the meeting. With this exception the two sessions were devoted to the reading of papers; and reports and the transaction of business. The reports showed a steady prosecution of the work of the Association. Among them was one from the President announcing that during the past year, the Academy had increased its contribution to the Association for the support of Mr. Stroh's work in Sweden from $300 to $500, and that, at its recent meeting in Philadelphia, the General Convention had increased its contribution to the same sum.

The meetings were well attended both by members and visitors.

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Church News 1907

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The closing exercises of the Academy Schools, on Tuesday morning, June 11th, were marked by the giving of the usual gold medallion to the one graduate from the Seminary, Miss Cornelia Stroh, and the granting of diplomas of Bachelor of Theology to the three graduates of the Theological School, the Rev. William Hyde Alden, Mr. Charles R. Pendleton, Jr., and Mr. Frederick E. Gyllenhaal. The latter, who has accepted a call to the pulpit of the Denver Society, was ordained on Sunday morning, June 23d.

     The Ministers' meetings opened on Wednesday, June 12th, and were continued for the rest of the week, with public evening sessions on Thursday, Friday, and Saturday. Of these meetings we cannot speak at length, at present, but they were eminently satisfactory to all concerned, and they doubtless had much to do with the elevated spiritual sphere prevailing at the subsequent Assembly. Prof. Odhner's paper on "The First Natural Point," in its theological aspects, created a very animated discussion. It was, however, only the forerunner of another paper on the same subject, presented at the Assembly itself. Mr. Alden's paper on "The Use of the Name Jehovah" brought out the arguments on both sides of the question as to the use of this sacred name in the translation of the Word and in the worship of the New Church. From the discussion which followed it was evident that the Clergy of the General Church was unanimous in retaining the use of the name "the LORD," instead of Jehovah, except for distinctly theological purposes. The paper by Mr. Gladish, on "Appearances," was an excellent production, and was followed with marked attention.

     The Teachers' Institute, which met on Monday, June 17th, and the following day, had a particularly full and interesting program, which, however, will have to be left for future chronicling.

435

     The Assembly itself opened on Wednesday, June 19th, with an inspiring service and a sermon by the Rev. William B. Caldwell on "The Second Advent." Then came the Banquet in the great tent, when nearly three hundred friends, old and young, from near and far, sat down to a feast of charity and faith. But this Banquet, the speeches and songs at this and the subsequent dinners, the class reunions and other delightful features, the sphere of joy and exaltation at this the happiest of all our past Assemblies: it would take many pages to describe, and at the best it would only be a description of the good bestowed upon us by the social features of the Assembly, the good of mutual love, of encouragement and hope, which can be communicated only by those who caught the sphere. Indeed, the "old Academy spirit" is neither old nor dead, but is younger and stronger than ever it was.

     This spirit breathed deep and full in the paper by the Rev. N. D. Pendleton, reviewing the life-work of our "grand old man," Father Benade, which was delivered on Thursday morning, June 20th. It made a profound impression, and so deeply stirred and satisfied our thoughts and fond recollections of "our chancellor, teacher, and friend," that it was received unanimously as the most fitting tribute that could be brought by our Church as a whole to the memory of our revered founder, who, all felt, was now again one with us.

     The paper read by Prof. Doering on Friday morning, on "The Support of the Church," was a new thing in the way of instruction from a Church treasurer. The subject was presented altogether from a scientific, philosophical, and theological point of view, giving a new idea of what "Support" really means. Mr. Waelchli's paper on "Evangelization," delivered on Friday afternoon, showed how best to conserve our efforts according to the laws of order, and how to secure the best results under present conditions.

     On Saturday morning we enjoyed a genuine feast in listening to Prof. Acton's paper on "Dreams," which was very long but in many ways the most interesting to the young as well as the old. This exhaustive and systematic paper may well serve as a text-book for the teaching of this fascinating subject.

436

We found ourselves where the Newchurchman alone is privileged to go,--really behind the scenes, upon the stage of man's interior sensory, But read the paper when it comes out in the Life! There is a treat before you.

     Mr. Odhner's paper on "The First Natural Point and the Divine Human" was read on Saturday afternoon, and dealt with the primary conceptions of the new "philosophy," involving a correlation between the Writings and Swedenborg's earlier works. Its suggestions were startling to many, as they necessitate much readjustment of our former conceptions. This is one of the new things which are confronting us, but while we are not able as yet to clear away all the difficulties which must arise, all seemed willing to adopt Mr. Acton's suggestion--to study and wait.

     On Saturday evening we listened to Bishop Pendleton's paper on "The Holy Supper," which was a survey in its broadest aspects of the whole subject of worship in the New Church, and especially of its use of representatives, as contrasted with those which were abolished at the Lord's first advent. It dwelt also upon the continuity of the state of worship, and the futility of trying to prepare for it except by the regular life of charity and daily repentance, inasmuch as it cannot be other than an epitome or culmination of the permanent state.

     The Oratorio, "The Holy City," was sung on Wednesday evening in the chapel, and did great credit to Mrs. Colley's arduous work in training the young people. The performance of "As you like it," under the great trees on the lawn at Cairnwood, was truly an idyll. Competent judges said that they had never seen the play so well presented in all its parts. Miss Ruth Hicks as "Rosalind," and Miss Vera Pitcairn as "Celia," were simply charming, and Mr. Edward Bostock as "Touchstone" and Miss Gwladys Hicks as "Audrey," kept the audience in an uproar, while Mr. Gerald Glenn as the melancholy "Jacques"--but it was all well done, beautifully staged and managed by our skillful and untiring friends, Mr. and Mrs. Heath.

     The Reception on Friday evening was all that the heart of youth could ask for, with choice songs, a costume dance by three of the ladies from Philadelphia, and no end of dancing to the music of an orchestra.

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The grand march, extending out upon the lawn behind the College building, under the soft light of the Japanese lanterns, will not soon be forgotten by the three hundred and more whose privilege it was to attend.

     Sunday, the last day of the Assembly, opened with worship at the usual time and an illuminating sermon by Mr. Gladish on the Glorification of the Human of the Lord. The crown and climax of the whole meeting was the administration of the Holy Supper, on Sunday afternoon, conducted according to the new Liturgy. Sunday evening was devoted to singing in the chapel. The exodus of visitors had already begun, but not a few remained over for the pretty wedding of Mr. Walter Cranch and Miss Clara Covert on Monday afternoon. The "Theta Alpha" Society, (Daughters of the Academy), met on June 18th, and the "male" Alumni held their annual meeting on Monday evening, June 24th, and the Council of the Clergy had a final session on Monday morning. But all these things will be described at greater length in the Journal which will appear in the August number of the Life. H. S.

     PARKDALE, ONT. Our school had its formal closing on June 7th I say "formal" because the school is being continued until the end of the month owing to its having been closed for two weeks on account of illness among the pupils. But Mr. Cronlund's attendance at the Assembly made it necessary to have the closing before his departure. It was not as elaborate as heretofore owing to lack of time for the necessary preparation; but it was very interesting. Compositions were read by the pupils from the lowest class up. Afterwards each one was presented with a book in remembrance of the school year.

     Our suppers and classes have all come to an end for this season. On May 29th we had our last supper, and the evening was made a social one. Four of the young ladies of the society presented a clever little; play, entitled "The Burglar Alarm." The only criticism offered was that it was too short. After the play Miss Olive Bellinger and Miss Vera Bellinger were each presented with a copy of "Conjugial Love" by the Young People's Club on the occasion of their coming of age.

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The ceremony of confession of faith had been performed the Sunday previous. The evening was concluded with dancing.

     The grounds around our building have been considerably beautified this summer. The tennis court is in good condition, and one may frequently see the boys and girls gracefully swinging their racquets.

     Now, as Assembly time draws near, and we hear of the splendid program that has been arranged, we feel sorry that so small a contingent will represent Parkdale. But perhaps sometime in the future (near we hope) things will be better, and we will appreciate it all the more for having had the misfortune of missing one. V. G. B.

     ATLANTA, GA. At the beginning of May the Society here was able to secure a new and improved place of worship,--a fine room in the Gorand Opera House, one of the most beautiful buildings situated in the very centre of the city. This change has already resulted in some increase in attendance.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. A discussion in the last General Convention drew some attention to the remarkable condition existing in the THEOLOGICAL SCHOOL at Cambridge. As shown in the annual report of that institution, its Faculty consists of a President and a professor of Biblical and Ecclesiastical History, a professor of Sacred Languages, a professor of the History of Philosophy and instructor in Scripture Interpretation, and, last of mention, an "instructor in Theology." This office is held by a non-resident minister who gives lectures once or twice a month. This theological instruction is also supplemented by one or two courses of lectures by some visiting pastor invited for the purpose. But no mention is made of a single professor of Theology. And yet this is a "Theological School," and, indeed,--if we are to credit some recently made assertions--the only New Church Theological School in this country.

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     Except for calling attention to the lack of a Theological professor, the discussion resulted in nothing more remarkable than the complacent confession that there is no one capable of filling the office!

     On Convention Sunday, Mr. Adolph Goerwitz, son of the Rev. F. E. Goerwitz, of Switzerland, who has just been graduated from the Theological School of the Convention, was ordained into the ministry of the New Church. He will take up the work in Switzerland and adjacent countries which his father has been forced to relinquish on account of the increasing infirmities of age.

     It is reported that fifty thousand copies of the small paper edition of Heaven and Hell have been distributed. Steps are being taken for the purpose of collecting a fund with which to distribute a half million copies of the same work. The estimated cost is thirty-five thousand dollars.

     The Rev. Louis G. Hoeck has resigned his position as pastor of the BROCKTON, (Mass.), Society, and accepted the pastorate of the Society in CINCINNATI, O.

     The New Church house of worship in GORAND RAPIDS, Mich., has been recently sold for $15,000, which sum will be placed in a trust fund for missionary purposes. The building in Gorand Rapids was erected in 1864 when the New Church Society was established by the Rev. George Field, and included some of the most prominent citizens. Services were discontinued in 1897, and now only a few scattered remnants of the once prosperous society are left.

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Theta Alpha 1907

Theta Alpha Mrs. GEORGE M. COOPER 1907

     ANNOUNCEMENTS.

     Notice.

     Theta Alpha, the society of former girl students of the Academy, offers a one hundred dollars scholarship, to be awarded in September. The Scholarship Committee invites those interested to communicate with its chairman,
MRS. GEORGE M. COOPER,
Bryn Athyn, Pa.
SUPPORT OF THE CHURCH 1907

SUPPORT OF THE CHURCH Rev. CHARLES E. DOERING 1907

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NEW CHURCH LIFE.
VOL. XXVII. AUGUST, 1907.          No. 8.
     In considering the subject of the support of the Church it is necessary for us to know what support is, and the source of the support. The word support is from two Latin words, sub, under or beneath, and porto, to carry, thus it means to bear, carry, maintain, sustain, also to nourish, and as it is thus an ultimate word it involves those qualities on every plane of life and its activities, that is, whatever maintains or sustains this also supports.

     The lowest and most ultimate of all things in creation are the matters of the mineral kingdom, because everything in the world rests and terminates in these inert substances. The bones, consisting mostly of mineral substances, are the support of the body, the body itself is the support of the heart and lungs with their life blood and motion, and these again with their fibers and nerves are the support of the higher organisms--and so on. But when viewed more interiorly these inert matters of themselves are not the support. They are supports only so long, and in the degree that they themselves are sustained by the influx of what is higher, as can be seen from the body of man so soon as the spirit leaves it: and as the life of the body of than is from his spirit, so the earth, surrounded by the air and ether, is sustained by higher auras receiving their life and activity from the sun, and in the stream of which auras it is carried along tranquilly and at rest, and by it it is enabled to act as the ultimate and serve as a plane of reaction, that influx from within terminating in the ultimates may return to its source. So, too, with the body the auras or atmospheres are its support, the air from without and the ether from within. The air sustaining by an equal pressure on all parts from without, and the ether by preserving the equilibrium within.

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And within the air and ether are the spiritual forces which make these, as it were, alive, and enable them to do this. This ideal however, of the internal being the essential of support is very clearly stated in A. C. 9490. "The reason why to cover over denotes to found is, because the good proceeding from the Lord as a Sun (for the heat from the Sun is the good of love) encompasses not only heaven in general, but also the heavenly; societies which are in heaven in particular and likewise very angel in singular, and thereby defends from the eruption of evil from hell what in heaven encompasses, the same founds, for it leans or rests upon it as a house upon its foundation, and as the extremes of the body on the air and ether pressing about them, for it is what terminates, includes and contains, consequently what supports and sustains." This number at once shows us the source of all support, and also the manner of support, viz., Good from the Lord, or the Lord is the origin of all support, He alone is, and He alone can sustain and support. Everything that is, is His and not man's, but He gives it to man for his use that hereby he may have salvation and be happy. This the Word teaches in many places as, "With corn and wine have I supported him." (Gen. xvii:37); "The Lord support thee out of Zion." (Psalm xx:3); and "His justice it sustained him." (Is. lix:16); besides other places. Clearly teaching that the Lord is the support and the sustainer of the Church. How He supports is taught in the number cited above. "Good proceeding from the Lord encompasses not only heaven in general, but also the heavenly societies which are in Heaven as every angel in particular, and thus protects against the eruptions of evil from hell." Yea, we may say the sphere proceeding from the Lord or the universal sphere proceeding from Him as a sun, not only encompasses the Heavens, but also the universe and every world in it, with every man in every world, and what encompasses this also founds." This is important to note, in its application to the Church, particularly when we bear in mind that the sphere proceeding from the Lord or atmosphere is a sphere of use, in fact, this atmosphere is the form of forms of uses,--that it is the force in the universe from which originate all uses and by which all uses are sustained.

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All the other atmospheres each in its own degree emulate this form in the higher. It not only founds the heavens, but it also sustains those in hell and makes it possible for those there to have what little of life they have. And as it thus encompasses both the heavens and the hells, it must also do so with the earths, for there cannot be anything which is not in this divine sphere. Being universal it is without and within and operates from without and within or from ultimates and inmosts at the same time. These two must meet in man that he may receive of the blessings which this sphere carries with it, and these two must be in the Church as an organization and must be exemplified in the life of the Church that it may be in the sphere of the Divine blessing.

     It was said that this sphere is a sphere of use. It is the sphere of use in the Church which supports the Church. And this sphere of use is the use of saving human souls, for this sphere is the Divine love flowing forth, and love is nothing but to love others out of itself and to will to be one with them and to make them happy from itself, in short, it is a sphere operating for the salvation of human souls. And for this use the Church is organized, and as it is strong in this sphere it will become effective for carrying on that which it is organized to do. And this sphere becomes strong as the thought and affections of the individuals of the Church are active in promoting the general use, for as each individual mind in the church is active in such things, it, as it were, becomes a center of activity, with a sphere around it which spreads and conjoins itself with the sphere of others which are like centers in this world and the other and thus all together, from one general sphere in which the uses of the church, all organized for the one grand purpose of saving human souls, can develop and grow.

     The spiritual activity in the heart and mind of the man of the Church, causing him to be active in its life and uses and thus promoting them, forms a sphere around itself which stimulates others who can be in a similar good, to activity of a similar kind and this seems to be what is meant by this in the Writings that good can be insinuated by any one, but truth; only by teaching ministers.

     This spiritual activity is the essential of the support of the Church and is the life of all support, but this essential and life must have an ultimate, which can be a basis of reaction for the activity of the sphere, that is, there must be the internal support and this must be ultimated in external support on the lowest plane on the plane of the mineral kingdom; for it is with the Church as with all influx, it must go to the ultimate that there be a basis of reaction.

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It is said the atmospheres terminate in the hard and inert matters of the mineral kingdom and are there at rest. Not that the atmospheres cease their activity, but in the inert matters they terminate, and the germs of the uses which they carry in their bosom there spring forth and germinate, and again ascend to their origin. So it must be in the Church, the ultimate must be the expression of the sphere of use on a higher plane and when it is, it may be called that which supports and sustains because it terminates, includes and contains them. But unless the higher is in this ultimate, then the higher has no support, and vanishes; and the ultimate without the higher is a mere shadow, as we read in A. C. 9293. "'And my faces shall not be seen empty.' That hereby is signified the reception of good from mercy and thanksgiving, appears from the signification of the faces of Jehovah, as denoting good, mercy and peace. And from the signification of not seeing empty, or without a present (gift or offering) as denoting testification on account of the reception of good, and thanksgiving for the presents which were offered to the Lord by man from the heart and are accepted him the Lord. The case with presents is as with all the other actions of man: the actions of man are only gestures, and formed, and, as it were, articulated, not unlike the motions of a machine, thus inanimate; but actions viewed together with the will are not such motions, but are forms of the will shown before the eyes, for actions are nothing else but testifications of such things as are of the will and they have their soul or life from the will: wherefore of actions the like may be said as of motions, namely, that nothing lives in actions except the will, as nothing in motions except conatus.

445

That this is the case is also shown to man, for he who is intelligent does not attend to the actions of a man but only to the will, from which, by which and for the sake of which the actions exist; yea, he who is wise scarce sees the actions but the quality and quantity of will which is in the actions. The case is similar in respect to presents, that in them the will is viewed by the Lord; hence it is that by presents to Jehovah, i. e., things offered to the Lord, are signified such things as are of the will or heart." Here we have not only the teaching which has been mentioned, viz., that the external lives only from the internal, but also the teaching that the reception of good is from the mercy of the Lord, which involves the acknowledgment that all is from Him, and that this is really the source of activity of the sphere in the Church, which makes for the salvation of man. When there is this acknowledgment, then the mind of man becomes consociated, with those in the other world who are in a similar state and who are in the sphere of the good of love which surrounds and supports and guards against the "irruptions of evil from hell." It is the universal sphere of good from the Lord which encompasses the heavens, which makes the consociation of the angels with each other possible. It also makes possible the consociation of the souls of men with the angels and also causes the consociation of men with each other for the performance of the uses in the Church, causes a church to be a church, and it is the active principle in the church--the principle that stirs up the affections and loves for spiritual things in the hearts and minds of the men of the church, which affections and loves are the activity and mainspring of all her uses: for they are that universal sphere in its reception by man and in its reaction, so that they are not man's but the Lord's, and they cause in man the acknowledgment that all that we have, spiritual as well as natural, is His and that they are given us by Him of his mercy for our spiritual welfare and that we are to use them for that purpose.

The descent of the universal Divine sphere to the ultimate, its sustentation there, and the arrangement of the intermediate degrees into order, is described in the letter of the Word by the battle of the Israelites against the Amalekites at Rephidim.

446

The story in the letter is that Moses commanded Joshua to fight against Amalek and that he did so, and while he did so, Moses together with Aaron and Hur went to the top of a hill and watched the battle, and while there, Moses lifted up his hands to heaven and when he did this, Joshua prevailed against his enemy. But Moses became tired, and his hands grew heavy and he let them down, and when he did this Amalek prevailed. Then Aaron and Hur took a stone and put it under Moses and he sat upon it, and when they had done this they supported his hands, and Joshua was able to defeat the enemy. Here, as was said, is described in correspondential language the influx of the Divine Truth immediately proceeding from the Lord into the succeeding degrees down to the very ultimate and the reception by those degrees and co-operation therewith.

The Divine Truth immediately proceeding is the Divine Truth which is from the good of love and thus it is the universal sphere which was spoken of above which encompasses the heavens and is universally present. This, because it is the sphere of the Divine Truth from the Divine Good, is a sphere of peace and not of combat but in order that it may become operative so as to draw man into its sphere it needs must make use of truths on a lower plane that by these it can put away the evils in man which obstruct its reception.

Here, then, we hare the picture of how the Church is sustained and what is necessary for the Church to do that it may be sustained, That is, there must be in the church the faith of love to the Lord, represented by Moses's hand being raised on high, and this love must be active and as of itself must co-operate with the Lord, on the various planes of human life. Aaron and Hur put the rock under Moses and then supported his hands. When this is done, then the Divine Sphere can become operative and effective, and become a sphere encompassing and founding--consequently terminating, including and containing and thus supporting and sustaining, against the irruptions of evil and so become efficient for bringing men to heaven.

447

SERMON 1907

SERMON Rev. WILLIAM B. CALDWELL 1907

     "Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you." John 15:15.

     By His First Advent and the Glorification of His Human, and by His Second Advent and Revelation of that Glorified Human to the minds of men, the Lord has redeemed the world from a state of bondage, and led it forth into an era of spiritual freedom. He has given men to know Him as He has never been known before. He has revealed Divine Truths that have been secret from the foundation of the world. He has given men to know "what their Lord doeth," unfolding to them the hidden wonders of His creation and providence. He has delivered men from the shades of representative truth, and led them forth into the clear light of truth shorn of its appearances,-the light of a "morning without clouds." In this light men now can know and acknowledge the Lord in the freedom of spiritual faith,-a faith founded upon spiritual enlightenment and voluntary choice,-not a faith founded upon the representative light of former Revelations and upon relatively blind obedience. And the Lord can now lead men into a love toward Him, and a love toward the neighbor, which is from a new freedom,-a freedom which He has willed from eternity to bestow upon men, to the end that they might be conjoined to Him not from any mere obedience, but from love and its enlightened desire.

     The New Christian Church now beginning in the world is to come into the fulness of this freedom, and thereby into interior conjunction with the Lord. And therefore His words come to us at this day with even greater import than when first enunciated, "Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; joy all things that I have heard of my Father I have made known unto you."

448

     The new freedom made possible to the human race by the Lord's First Advent could not have been given to men before the assumption of the Human and the Glorification of the Divine Natural,-from which the Lord now enlightens not only the spiritual mind of man, but at the same time the natural mind. Unless these two are enlightened at the same time, a man is as it were in shade, but when both together are enlightened, the natural through the spiritual, and the spiritual by reaction from the natural, he is in daylight. (T. C. R. 109; S. S. 99) The one state is relatively a bondage, the other a freedom, because it is in the natural by enlightenment from the spiritual that the Lord gives man a full sense of living as of himself.

     And it is now revealed to us that the freedom and light into which the Christian Church was partially introduced, and into which the New Church is to be fully introduced, was impossible with any of the Churches that existed before the Advent of the Lord. We are told that they were all representative churches, that they saw Divine Truth only in shade, that they worshiped the Lord as an invisible God, who was known to them only through an angel, and through the representatives of the Word; that the men of the Most Ancient Church perceived representatives of the Lord in nature, that the Ancient Church also made representatives by art, while the Jewish Church was in mere representatives, and worshiped Jehovah, who, in Himself, is an invisible God. (T. C. R. 786.)

     But at the coming of the Lord into the world the relative shade and servitude of this representative knowledge and worship was dispelled. The Church, which before had been representative of celestial and spiritual things, could now become celestial and spiritual natural. (D. L. W. 233.) The Lord had manifested Himself as the visible God in whom is the invisible,--as
Jehovah God Himself in the Word made flesh. And as such He was worshiped by the best of Christians, and will be worshiped by the New Church forever.

     But the shade of former Churches was dispelled by the Lord not only by His appearance in the flesh, and by His manifesting Himself in His own Human, but by the Revelation of interior Truth concerning Himself. From His Divine Human He unfolded to the disciples the very Divine Truth of the Divine Love. Though He spoke to them simply and in parables, the whole of His Divine was in His utterance. For He says in our text, "All things that I have heard of my Father I have made known unto you."

     Thus He liberated them from the darkness and servitude of the Jewish state, and led them forth into the light of a spiritual acknowledgment and obedience, and thus into a closer conjunction with Him by spiritual love. "Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends."

449

But though the Lord, when in the world, revealed interior Divine Truths concerning Himself, it was adapted to the state into which the Christian Church was to come, and it could not then have been revealed in the glory of purely spiritual light. Men would not as yet suffer themselves to be led out of the bondage of the sensual immediately into spiritual freedom, but only into an intermediate freedom which was spiritual-natural. For the Lord said to His disciples, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all truth." (John xvi:12, 13) And further, "these things I have spoken unto you in parables; but the time cometh, when I shall no more speak unto you in parables, but I shall show you plainly of the Father." (John xvi:25.)

The revelation of the Divine in the Human actually assumed by God was the first awakening of men's minds from the sleep of former ignorance, the first deliverance from the servitude of representative light. But the full awakening could not be made without a preparation. And this preparation was made by the Truth revealed to the Christian Church, and by the New Heaven formed from that Church, through which, from His own Divine Human, the Lord has now revealed arcana which "exceed in excellence the arcana revealed from the beginning of the Church." (T. C. R. 846, 8.)

450

Not annulling but fulfilling all former representatives. "The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship Him." (John iv:23.)

     It was the Divine end from the beginning to lead men forward even to the time when they might know and acknowledge Him "in spirit and in truth." And to this end He has led His Church from its earliest infancy, and through all its vicissitudes, to the glorious manhood of the New Church,--even as He leads a man out of the ignorance of infancy, through the meager light and the obedience of childhood and youth, to the light, freedom, and power of regenerating manhood.

     From this truth concerning the Lord's Divine end regarding His Church, we may see why the New Church is to be the "crown" of all the Churches that have hitherto been in the world. We can see that the apparent decline of the Church from its most ancient state has really been an internal progression, and a preparation for the New Church to come, through the formation of heavens from the prior Churches, and the progressive Revelation of the Word, even to the most excellent of all, given to the rational minds of men in the Writings of the New Church.

     The Divine permits no evil except that a greater good may come of it. He permits the individual to fall, as is the appearance, from the innocence of ignorance, that He may lead him eventually into the innocence of wisdom. In like manner He permitted the decline of the Churches from the Most Ancient innocence and integrity, with its relative shade and ignorance, in order that He might lead the race forward to its crowning state,--the innocence of wisdom.

     And thus was the New Church foreseen from the beginning of the world, and the most excellent of Revelations reserved for it, as its Fountain of wisdom appealing not to the shade of the natural alone, which of itself is a servant, but to the light of the rational and spiritual, which of itself is free. And through this enlightened spiritual in the man of this Church will the natural be enlightened anew, and brought into a new obedience and freedom.

451

The age of innocence and peace, genuine and wise, will come upon the earth.

     "Ye shall know the truth, and the truth shall make you free." "Henceforth I call you not servants; for the servants knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you."

     The word "friend" here means simply the loved one, and is contrasted with the servant, the obedient one. "Friend" in the text signifies the spiritual man, who is free, while the servant signifies the natural man, who is only free when obedient to the spiritual. The disciples represent those who receive spiritual truth from the Lord in doctrine and life, for such are liberated by Him from the relative bondage of mere obedience, and introduced into the freedom of spiritual obedience,--obedience from enlightened love to the Lord. Such a liberation was performed by the Lord as His first Advent both with those who received Him in the world, and with the Ancient heavens themselves. And such a liberation is now performed in greater fulness with those in the world who receive Him at His Second Advent, as well as with the prior heavens. For at every advent of the Lord the heavens themselves are purified and enlightened anew, and led into a deeper knowledge and a deeper obedience to the Lord from Love.

     And now a word in regard to that relation between God and man, in which the Lord calls man friend and not servant.

     The knowledge now revealed by the Lord concerning Himself has the one Divine end of leading men to a more intimate conjunction with Him in His New Church, and afterwards in the New Heaven, that He may bless them with the delights of charity and mutual love, and with its spiritual friendship. For He says, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." (Matt. xxv:34.)

     Not only with the disciples, but with the early Christians after them, there was a mutual love and spiritual friendship, which conjoined them as members of the true Church of the Lord. They called themselves "brethren in Christ." They were in a love to the Lord which had a spiritual obedience in it, much superior to the perfunctory obedience of the Jews. There was, however, less of a purely spiritual quality in the friendship of the early Christians, and more of the natural than will be in the friendships of the New Church.

452

And when the Christian Church began to decline, the mutual love of those who called themselves "brethren in the service of Christ" became more and more a merely natural love, which manifested itself not only in a false and hypocritical love for one another, but in a false and sentimental affection toward the Lord. From early times, and increasingly in the present, we find this expressed in many of the hymns and prayers of the Old Church, wherein terms of familiarity and endearment are used toward the Lord as toward a mere man.

     In the earliest ages of the Christian Church spiritual light had been the means of elevating them to a neighborly love which was healthy and wise, and to a love toward their Lord which filled them with deep humility toward Him,--filled them with a keen sense of the honor and privilege bestowed upon them when He called them "friends," or "loved ones.

     But this friendship descended from its mountain height to the valley of sentimentality,--a sentimentality which was false, shallow, merely sensual, and interiorly evil. And in this decline men also forgot that the "servant is not greater than his lord;" that the friendship possible between God and man is never one of equality, but one of service on the part of man--service from love, from freedom, from delight, but essentially service.

     Such a decline came in the Christian Church, as in every Church, when men fell away from the true idea of God implanted in the early days, when they perverted the knowledge of the Divine revealed to the disciples, when they began to think of the Divine from self, began to think sensually and materially of the Lord of His person, and not of His essence; of the human, and not of the Divine in Him.

     Innumerable states of false piety flowed from this separation of the human from the Divine in the Lord, from thinking of the Lord as a mere man, as a personal friend even,-from thinking of the suffering and crucified Lord and not of the risen and glorified Lord,--of His pity, mercy, and loving kindness, and not at the same time of His justice and judgment.

453

     This state arose, and this false idea of the Lord's friendship for man, when from love of self, men began to think materially and sensually of the Lord, began to think from merit, gain and profit to self, and not from sacrifice and service. And this not only defiled their true idea of the Lord, and their love toward Him, but also their true idea of the neighbor, and of mutual love and friendship. Nor has this state been confined to the old Christian Church, but has invaded the New Church from the beginning in a form of pseudo-celestialism, in which men have thought materially and personally of the Lord, and also of the neighbor. And this in spite of the clear teachings of the Heavenly Doctrines upon the subject. For we read, in the Apocalypse Revealed, No. 611, "Everyone who thinks of God from person only, and not from essence, thinks materially. He also who thinks of his neighbor only from form, and not from quality, thinks materially. . . . Wherefore, think of God from His essence, and from that of His person is and not from His person, and from that of His essence: for to think of His essence from His person is to think materially of His essence also; but to think of His person from His essence is to think spiritually even of His person."

     Thus, in wonderful clearness, do the Doctrines of the Church point the way to a true love of the Lord, and warn the man of the Church against that sentimental and merely personal approach which is so common in an age that delights to exalt the humanity of Jesus Christ and to debase His Divinity. A true love to the Lord is founded upon and formed by a spiritual idea of Him. Such an idea is gained from the Word, and especially from its internal sense, in which the Lord manifests Himself in His Divine Human as the visible God in whom is the invisible. And a true love to the Lord is formed within this true idea when man worships the Lord by humbly living according to His commands, His Divine Truth. When man knows the Lord as revealed in the Word, and serves Him from love, then he is friend and not servant. "Ye are my friends if ye do whatsoever I command you."

     In the New Church those will be called "friends" by the Lord who worship Him in the free reciprocation of spiritual love.

454

They have been given to know "what their Lord doeth," to know their Creator, and His creation redemption, and salvation. And it is their love and delight to serve in His Kingdom of uses.

     The men of the New Church will suffer themselves to be led out of a natural idea of God into a spiritual idea of God, and out of the mere obedience of faith into the obedience of love. This is done by those who see the Lord in the Divine Truth of the Writings, who see His Divine Human manifested there, who see the Lord in the light of Divine Truth shining in their own understandings, who think the truths of the Writings within themselves, and thus suffer those truths to form the affection of their hearts, and who obey the Divine Truth from enlightened love.

     Those who do not suffer themselves to be enlightened do not ascend above the state of the servant, nor come into the freedom of spiritual love. If they are content to abide in general doctrine and its light, if they are content to abide in the obedience of faith, they may indeed become angels, and be perfected as to such obedience, but their do not attain unto the obedience of spiritual charity. (A. C. 8991.) They are not liberated from the comparative servitude of former ages, and brought into that new freedom which is now made possible by the Heavenly Doctrines of the New Church.

     There will always be the simple in the world, and in the New Church. The "poor" shall we always have with us,--the less wise, who are led by the were wise. But it shall ever be the office of the Church to "make wise the simple," and to lead them to the love of understanding and perceiving the truth for themselves, to the end that their lives may be interiorly enriched by spiritual intelligence and wisdom from the Lord. It belongs to the free choice of every individual to receive or reject this most excellent office of the spiritual Church.

     The Doctrines cannot be interiorly received and acknowledged, and lead to spiritual intelligence and wisdom, unless they are seen rationally and spiritually within oneself from the Lord, thus by individual study and reading, by reflection and thought in the freedom of one's own interior mind. In this freedom genuine spiritual love is born.

455

     Hence we may say that those are free who think from themselves concerning the truth, while those are relatively bondsmen who think only from others, as also are those who think from the love of self and the world. And we are told in the Writings that "To think from oneself is to see from oneself whether a thing is true or false, and thus to choose one and reject the other. These are such as are made spiritual by the Lord, and who see and are led in the light of heaven by the Lord. For it is freedom to think and live from the Lord, and it is servitude to think and live from hell. Furthermore, that the Church, when it is in a faith from level is in a free state, but when it is in a faith without love, is in a servile state." (A. E. 836.)

     The Church which is to be the "crown" of all is to be founded upon a spiritual idea of God and the neighbor, and no man can have that spiritual idea except it be given him by the Lord in the idea of his own thought, because thought from others is natural thought, and has only natural ideas, even of Divine and spiritual things.

     With those in whom spiritual love has been awakened, the Lord now enlightens the spiritual and natural together,--the natural through the spiritual,--and this light is the light of perception within oneself from the Lord,--the light of love and the light of freedom. And the more interior that spiritual love is, the more interiorly man enters into the spiritual sense of the Word, and at the same time into the corresponding interiors of the natural sense, the more he call he enlightened by the influx of the Lord through the spiritual into the natural.

     "The spiritual sense of the Word is the Sanctuary of the Word. In that sense is the Love Himself with His Divine, and in the natural sense with His Human." (Inv. 44.) When, therefore, man enters into the interiors of the spiritual sense of the Word, and at the same time into the interiors of the natural sense, he is entering into the Divine Human of the Lord, which is now made known unto us, the visible God in whom is the Invisible. For "Now it is permitted."

     The Lord appeared unto the bodily eyes of men as the very Word made flesh at His First Coming, but now at His Second Coming, He appears to the internal eyes--the eyes of science, reason, and spiritual thought.

456

The eyes of science, we say, because the Lords Divine Natural,--His Human in the natural sense of the Word,--is seen by him who devoutly, and with the light of Revelation, enters into the interiors of nature and natural things.

     Nor can we love and worship and be conjoined to a God whom we do not see and know. And for this reason, the Lord has now made known unto us "all things that He hath heard of His Father,"--the Infinite Divine Truth of Divine Love. The Fountain of the Divine infinity is now opened unto men, inexhaustible, and for the eternal nourishment of their souls. And the New Church will grow spiritually just as men realize more and more that what the Lord has now made known unto us is infinite. Nor will they realize this except as they seek continually for new truths in the infinite ocean of truth. Nothing call paralyze the activities of a Church, and bring upon it such spiritual lethargy, as contentment with present knowledge, and the consequent failure to grow in the knowledge and perception of the truths of its Doctrine. The Church must pass on continually to new things,--new things that are contained within what the Church has already learned from its Fountain of infinite Wisdom.

     The New Church will grow in enlightenment and freedom, in strength and unity, in love to God and the neighbor, just as the number increases of those who are entering more and more deeply into the knowledge and perception and life of the Truths now revealed by the Lord in His Second Coming. For such a Church will be inspired and led by a glorious light and love. It will be active and strong from individual initiative and co-operation, a brotherhood of mutual love and thought, producing an interior, healthy, lasting friendship in the truth among its members, and an exceeding great power in the uses that are of Divine Providence. It will grow continually in that service of the Lord which is not of the bondman but of the free.

     "Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you." Amen.

457

EVANGELIZATION 1907

EVANGELIZATION Rev. F. E. WAELCHLI 1907

     Evangelization is giving instruction in or preaching the evangel. An evangel means good news, or glad tidings, especially concerning the Lord, His Kingdom and salvation.

     In the universal sense the entire Word is the Evangel, and the teaching of the Word is evangelization. This is taught in the following words of doctrine:

     "By evangelization are meant all things in the Word which treat of the Lord, and all things which in worship represented Him; for evangelization is annunciation concerning the Lord, His Advent, and concerning the things which are from Him, which belong to salvation and eternal life; and as all things of the Word, in its inmost sense, treat of the Lord alone, and also all things of worship represented Him, therefore the whole Word is the Evangel; in like manner all worship which is carried on according to the things commanded in the Word." (A. C. 9925)

     From this it is evident that in the supreme sense, evangelization is the Lord's work, revealing Himself and the means of conjunction with Himself to the human race. Thence, in a respective sense, evangelization is all the work performed by angels, spirits and men, in accordance with the Word, having as its end the making known of the Lord. His Advent, salvation and eternal life. Thus all the work of the Church is evangelization.

     This work is two-fold: internal and external. Internal evangelization is that which is done to promote the knowledge and affection of truth with those who are of the Church; external evangelization is the teaching of the truth to those who are without the Church, to the end that they may be led into it, thus, to children, to the People of the Old Church, and to the Gentiles.

     These two kinds of evangelization exist not only in the Church, but also in the heavens. With the angels all uses are evangelistic, because they are spiritual; and from the Doctrines we learn that these uses are in general of two kinds, those which have for their end the order and progress of the angelic societies, and those having as their end the welfare of the inhabitants of the world of spirits, of the earth, and also of hell.

458

The former are particular uses of individual angels, the latter are general uses of societies as a whole. Turning to the chapter in Heaven and Hell on The Employment of the Angels in Heaven, we find that the particular uses are first treated of, and are classed as the ecclesiastical, civil and domestic affairs of the societies: then follows the teaching concerning the general uses, or the uses of the societies as a whole; and concerning these latter we read:

     "All the societies in the heavens are distinct according to uses, since they are distinct according to goods: and the goods are goods in act, or the goods of charity, which are uses. There are societies whose employments consist in taking care of infants; there are other societies whose employments are to instruct and educate them as they grow up; there are others who in like manner instruct and educate boys and girls who are of a good disposition from education in the world, and who thence come into heaven; others who teach the simple good from the Christian world, and lead them in the way to heaven; others who perform the same offices for the various Gentile nations; others who defend novitiate spirits from infestation his evil spirits: some also who are attending on those in the lower earth; and some who are present with those in hell, and restrain them from tormenting each other beyond the prescribed limits; there are some who attend upon those who are being raised from the dead. In general, angels of every society are sent to men, that they may guard them, and withdraw them from evil affections and consequent evil thoughts, and inspire them with good affections, so far as they receive them freely." (391.)

     Let us note that all the uses here enumerated are performed to such as are outside of the society, in fact, outside of heaven.

     The particular uses which angels perform for the promotion of the order and progress of the society, all look towards the general use, and therefore, in the number following that just quoted they are called "mediate, ministering, and subservient uses." (392.)

459

And further it is said: "All and each of these uses are co-ordinated and sub-ordinated according to Divine order, and, taken
together, they constitute and perfect the general use, which is the common good."

     Since the general use of each society is directed to those who are without heaven, therefore the uses of heaven as a whole are likewise so directed.

     From these considerations we conclude that a Church, in order that it may be the Lord's Heaven on earth, must have as its general uses those which pertain to external evangelization: but that, in order that these may prosper, it must also faithfully fulfill the particular uses of internal evangelization. The two forms of use depend on each other, and cannot be separated. If they are separated the Church cannot live.

     We find this principle illustrated in the doctrine concerning the human body and its correspondence with the Gorand Man. In the human body the most general use performed: is that of the reception of new matter for the building up of the body, and the purification, and assimilation or rejection of the same. Every organ and viscus is constantly engaged in this use. It is evident that such is the case with the organs associated with the alimentary canal. The heart and lungs are also in this use; for the heart receives and sends forth the substances which are to build up the body; and the lungs purify the same, and also add nourishment received from the air. All the canals of the body convey what is needed for the body's sustenance and life. In the brain, there is the reception of food conveyed through the tongue, the manufacture of animal spirit from substances supplied, the effecting of judgment upon the fluids in the ventricles, and so on. In fact, in every least part of the body we find this general use existing in some form. So in the Gorand Man. In that Man the alimentary canal and its associate organs are the world of spirits. The organs themselves are indeed societies of the Gorand Man, but that which is contained in them and upon which they exercise their use is the world of spirits, the inhabitants whereof are being prepared either for reception into the Gorand Man or for rejection.

460

The heart and lungs are heavenly societies, sending forth, after purification, those of the world of spirits to their destination in some heavenly society. In the brain of the Gorand Man we also find this general use. This is especially evident from the teaching concerning the uses of the ventricles, which are places of judgment, where evil spirits are separated from the good, the evil cast out, and the good sent to their destination. These spirits are not of heaven, but of the world of spirits, and the ventricles are heavenly societies exercising their use upon the world of spirits. And throughout the entire Gorand Man, in every society, there is the constant looking towards the reception and initiation of new-comers, as new material, whereby the heavenly form may be perfected.

     But besides these uses, there are in every organ and member of the Gorand Man the particular uses looking to the order and development of the organ or member itself. Also, there are the uses which every organ performs to all others. All these are "mediate, ministering and subservient" uses to the general use of the entire Man.

     To the Gorand Man applies the same law as applies to the individual man, namely, that to be a form of use is to perform use outside of oneself. The man who regards himself in use is not a form of use; his thought must be on those outside of himself; and it is allowable for him to have regard for himself only in so far as he can thereby perfect himself as a form of use. The same is true of a society, whether in this world or in the other: and of the entire heaven, which looks to mankind in the world of spirits and on the earths as its field of use. Hence we can understand the import of the words: "There is joy in heaven over one sinner that repenteth."

     Since, then, the general use of heaven is that of endeavoring to impart the happiness of heaven to those who are without, and finally receiving them into heaven, where they may dwell forever and perfect the heavenly form, therefore also in the Church this should be the general use, the use in which all uses center out this use, without the reception, preparation and initiation of new material, the Church cannot be perpetuated. And this not only because the Church would die out on account of no reception of new material, but also because it would be performing no use to those outside of itself.

461

In such use is life, and without it there is no life. No Church can live without the work of evangelization. Even in the consummated Church, the organizations are kept alive, that is, continue apparently to live, by their evangelistic efforts both in the Christian world and among the Gentiles. The New Church has always been an evangelizing Church. And our body, the General Church of the New Jerusalem, is an evangelizing Church, having its field of work among the children of the Church,--the most fruitful of all fields. For the children are not of the Church, but are to be of it, if possible. It is the doing of this work that causes our Church to live.

Because our body has faithfully performed the uses of both internal and external evangelization, to the best of its ability, in accordance with the teachings of doctrine, it has grown and prospered. By the continued performance of these uses it will receive ever-increasing illustration as to how best to perform them, and from the better performance of the uses will flow better results of the work. But the illustration call not come unless our thought he active on the subject,--unless we study the doctrines, and at the same time the states existing within and without the Church, that we may learn what is the work that we are to do, and what the means and methods by which to do it.

The most promising of all fields of evangelization is with the children of New Church parents, and in the cultivation of it we have had gratifying results, even though all we have hoped for has perhaps not yet been realized. The field that ought to be next in order of fruitfulness is with children of Old Church parentage, adopted and educated by the Church. The day will no doubt come when we shall have an orphanage which will perform this use. But at present we are not ready to undertake this work. Next in order, as to hopefulness of results, would be evangelization among the Gentiles. For this also we are not yet ready. But the time when we shall be called upon to do it will surely come, and will be at hand when there is among the priests of the Church a man whose desire it is to be the New Church "apostle to the Gentiles," and the Church is able to support him in the work.

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The fourth field, and the least promising, is the Christian world. This field, unlike the two before mentioned, we can cultivate if we will; for the way to do so is open. To show that it is the duty of our Church to enter upon this work, or rather to enter upon it more fully, is the object of this paper.

     In our body what is called missionary work is not favorably regarded. For this state several reasons can be found. One is that years ago the Academicians saw the great error and danger in the Convention state of making this work the first and foremost duty of the Church, even to the neglect of internal evangelization and evangelization among the children of the Church. There was a separation from this state, and, as is common in such cases, a distinction was not sufficiently made between the abuse and the use, between the disorder and the possible order, between missionary work carried on as if it were the only work of the Church and the same work holding its properly subordinate place among the uses of the Church. This condition seems still largely to prevail.

     Another reason may there is little zeal for this work among us is that many seem to be of the opinion that the men of the Church have no part to fulfill in the leading of men to the Church, but that it is the Lord's work alone, done without man's co-operation. Hence it is that we hear men say that if any person is to come to the Church, the Lord will lead him to it, and that no effort on our part is necessary; that the Lord provides for the salvation of all, wherever they may be, and that if it is best for anyone to come to the Church, he will, in the Divine Providence, be brought to it. But in such argument the truth is lost sight of that the Lord uses men as instruments, and that as instruments their must fulfill their clearly indicated duties. Would the same argument be used in regard to the work among the children? Would we say that if they are to come to the Church, the Lord will lead them to it without our efforts?

     A third reason for the apparent lack of interest in this work is that probably there is still prevalent something of the three-Church idea that was put forth among us same years ago,--the idea that the Academy was the celestial Church, having the use of educating the young, the General Church the spiritual Church, having the use of spreading the acknowledgment of the true principles of doctrine, and the Convention the natural Church, having the use of evangelization to the world.

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Evidently it is the thought of some that the celestial and spiritual Churches have now been united in our body, but that the natural Church, with its use, is something to be kept without the boundaries; otherwise we would not hear it mentioned, as it is by some, that evangelization to the world is not a use of the General Church, but of the General Convention. It is not necessary here to enter upon reasoning to show that such a thing as ascribing a certain quality to a Church organization is neither useful nor orderly; and we shall endeavor to show later that every Church should seek to be a complete Church, from things highest to lowest.

The chief reason, however, why our body is not more actively interested in the work of evangelization in the Christian world, is, no doubt, because it is thought that as the Convention is so vigorously doing it, there is no need for us to undertake it, and that we can therefore feel free to devote our entire attention to other uses. Many no doubt believe that if the Convention were not performing the use, it would rest with us to do it; but that for the present we are relieved of the responsibility. For surely every New Church man who reflects upon the matter in the light of the Truth must acknowledge that the proclamation of the Gospel of the Lord's Second Advent to the Christian world is a use that must be performed. We are taught that the words in the Apocalypse, "I saw another angel flying in the midst of heaven, having the everlasting Evangel to them that dwell upon the earth" (xiv. 6), signifies the annunciation of the Advent of the Lord, and of the New Church which is to come down out of heaven from Him. (A. R. 626) This does not mean, surely, that this Evangel is to be evangelized only to those who are within the New Church and to their children! Again, we are taught that "the whole Christian world is invited to this Church, and exhorted worthily to receive the Lord, who has foretold that He will come into the world for this Church and to it." (Sum. Cor. lxii.)

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Is it not the duty of the Lord's New Church to spread abroad this invitation and exhortation to those for whom it is intended,--to "the whole Christian world?" Besides, we well know the truth that the New Church will grow in strength and power in the degree in which the judgment is effected upon the Christian world; and it is the proclamation of the Truth alone that can effect the judgment.

But can we of the General Church rest satisfied that we need not enter more vigorously into this work of the New Church, because the Convention is doing it? Perhaps we might, if it were true that the Convention is doing the work. But is it true? Is the work of evangelizing the everlasting Evangel to all the earth being done today as it is the Lord's Will that it should be done? Is the invitation to the whole Christian world being published as the Lord wishes it to be published? Let us see.

The Gospel to be proclaimed to the world at this day of the Lord's Second Advent is the same as that which was preached at His First Advent,--the Gospel concerning the Lord, His Coming, and the need of repentance. As at the First Advent, so now must there be the cry: "Repent, for the Kingdom of Heaven is at hand." The falsity and evil of the Christian world must be laid bare, the consummated state of the Church must he declared, and the Lord's Advent in the Divine Truth of His Word for the establishment of the New Church must be proclaimed. It is thus that the most successful missionaries of former days of the Church performed their work. They were fearless in uncovering the falsities of the Old Faith, and in contrasting them with the truths of the New. But today this is seldom or never done. We are told that new states among men call for new methods, and that it will no longer do to attack the old and false doctrines. Thus self-intelligence is enthroned, and the clear teachings of the Writings as to the methods of the work are repudiated. Does not the Brief Exposition, which among the Writings holds the place of being the work for evangelization to the Christian world, step by step expose the falsities of the Old Church, and contrast them with the truths of the New? Are we not taught that there can be no reception of the doctrines of the New Church unless the falsities of the Old are first seen and rejected, and that if they are received, man's state becomes a lamentable one?

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Clear and distinct is the teaching given in the Arcana, where the internal sense of the twenty-fourth chapter of Matthew is explained, that the first duty in evangelization to the Christian world is to make known the consummated state of the former Church. In the first part of that chapter the successive states of vastation of the Old Church are revealed, and then come the words: "And this Evangel of the Kingdom shall be preached in the whole inhabited [world] for a testimony to all nations, and then shall the end come." These words signify "that this shall first be made known in the Christian world [namely] the consummated state spoken of in the preceding verses]; to be preached is to be made known; this Evangel of the Kingdom is this truth that thus it is; Evangel signifies annunciation: Kingdom signifies truth; the inhabited, namely, earth, signifies the Christian world; for a testimony signifies that they may know and not make ignorance a pretext; to all nations, signifies evils, for when men are in falsity and evil, they no longer know truth and good; they believe in this case that falsity is truth, and that evil is good, and vice versa; when the Church is in this state, then will the end come." (3488.) The end which is to come is the complete consummation, which is treated of in the verses following. And when this is at hand, those who are capable of being saved are told to flee to the mountains, that is, to look to the Lord and love Him, and cultivate charity; also, they are warned against false prophets, namely, the doctrines of the Old Church. Then follows the teaching concerning the Advent of the Lord and the establishment of the New Church.

Here we have the Divinely revealed order for the work of the New Church in the Christian world. The consummated state of the Church must be preached, so that ignorance may not he made an excuse, and this is to be done even though it is clearly foreseen that men will reject the truth because of their evils. The truth must be preached so that there may be such rejection on the part of those whose state inclines them to it. For then can "the end come," the judgment, which is necessary that the good may with open eyes see their danger and flee to the Lord's New Church.

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     Is such work being done in the Christian world at this day? If so, where?

     It may perhaps be said that the Convention is doing such work by the publication and spread of the Writings, which carry their own message. To some extent this may be true. But in many cases these Writings are sent out between covers or burdened with prefaces which bear anything but the message: "Hic Liber est Adventus Domini." And even where the Writings are permitted to speak for themselves, in most cases the proselyte thus won has his first impressions removed and erroneous ones substituted when he receives his novitiate's instruction on becoming associated with the Church organization. He is told, practically, that the teachings concerning the state of the Christian world do not mean what they so clearly say; that there is no such thing as an Old Church; that the sects of Christendom have all in them the faint beginning of the light of the New Church, which will grow clearer and clearer as time rolls by; and that, so far as concerns the evil state of the world, we must close our eyes to it and seek to interpret everything for good. Where, may we ask, is there to be found herein the preaching of the doctrine of Repentance?

     Does not all this indicate that the time is at hand when a Church that is true and loyal to the Doctrines, and that seeks to perform its uses in accordance with the principles of the Writings, must enter upon the work of evangelization to the Christian world, so that this use may be performed? Such a Church, exists,--the General Church of the New Jerusalem. It and it alone is today capable of preaching the everlasting Gospel, of extending to the Christian world the Lord's invitation and exhortation. Can our Church, under such circumstances, withhold its hand from the work? Something it has already done, by the publication of the Brief View of the Heavenly Doctrine; and in so doing it has shown that from this body can go forth an evangelistic work the equal of which for excellence has never appeared in the Church. Let us not rest content with this small beginning.

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But even if the Convention were doing the work in accordance with the Divine Law, there would still be reasons why our body should also enter upon it. For while we may not agree with the teaching once put forth that evangelization to the world is the work of a natural New Church, yet it is true that this work is the most ultimate form of the use of evangelization, and as such serves as a basis and foundation upon which the higher forms of the use can firmly and securely rest, and thus increase in strength and power. Evangelization in the Christian world is more ultimate than evangelization among the children of the Church. For the children, though indeed not of the Church, are in the sphere of it, and those who are in our schools are largely out of the sphere of the world. But when we go forth to evangelize in the Old Church, we come in contact with the world, in contact with the falsities of the dragon in their grossest and most general form. This ultimate meeting of falsities, and combat with them, cannot otherwise than strengthen our Church in its evangelistic work in the Church at large, wherein it combats the falsities there prevailing, and also in its internal evangelization, wherein it combats the falsities which rise up within every man of the Church by injection from hell. Again, the proclamation of the truths of the New Church in their most general form, the proclamation of the Lord, His Advent, and the need of repentance, must strengthen that proclamation in its more interior forms.

There is another benefit our Church will derive by entrance into this work, namely, that of fuller association with heavenly societies. The doctrine has already been quoted showing that there are certain societies which especially engage in evangelizing the truth to new-comers from the Christian world into the world of spirits. By directing our thoughts more to this kind of evangelistic work, there will result extension into those societies, and by the actual doing of the use which is similar to theirs, that extension will become a strong and powerful bond. The teaching is clear that the greater the number of societies into which there is extension, the greater becomes the illustration, intelligence and wisdom of man. Great indeed must be the benefit our body receives by its extension into the societies which have as their object the care of infants, the instruction and education of children, the defense of the truth against the more cunning and insidious attacks of the dragon, the proclamation of the doctrine that the Lord in His Divine Human has made His Second Advent in the Writings of the Church; each of these extensions strengthens all the others; and the same will be true, powerfully true, in extension established into the societies which teach the newcomers from the Christian world.

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And not only will we as a Church on earth be benefitted, but also those heavenly societies. They will find in the work truly done on earth a basis for their use, in which they will rejoice; and the weakness of which at this day they must surely lament. Is not herein, again, our duty indicated to us?

There need be no fear that the more vigorous performance of this use would in any way detract from our higher uses. Especially need there be no fear that our work of educating the young will in any wise be injured. On the contrary, it is just this use that will be the most strengthened: and as a result, we may see more of our young people become zealous members of the Church. A young man or young woman who has been educated in the Church, will, when the time of awakening to a realization of the great blessings of the New Church comes, pass through states similar to those of a person coming into the New Church from the Old. With such a person there is invariably great zeal in endeavoring to make known the glorious truths of the Writings to others. There can be no doubt but that this first state serves as a preparation and foundation for the states that are to follow,--for the states of love of the uses of internal evangelization, similar state with the young people of the Church would serve a similar use, and perhaps in many cases keep warm an affection for the Church and its doctrines during a period when this is apt to grow cold. Should not, therefore, our young people, when they reach the age that they go forth into the world for the performance of uses in it, be encouraged to make earnest efforts to spread the light of the Truth wherever they think there may be a favorable opportunity? Would it not be well that a part of their instruction look to preparation for the doing of this? The importance of awakening with the young an affection for such things of the life of the Church as appeal especially to their state was brought out at the meeting of the Council of the Clergy two years ago.

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It was shown that it would be useful to give into their hands certain external uses of charity in the Church, such as the care of the poor, the sick, the needy, in order that thus the way might be prepared for the reception of the affection of more internal uses of charity. The same principle applies, and even more fully, in the matter we are now considering. Besides, their doing such work would cause them to see more fully the contrast between the Old Church and the New; they would realize how great is the distinction: and would come to appreciate how wonderful are the blessings they enjoy. Thus delight in the Church and in its doctrines would be called into activity. And should they fail in most or all of their efforts at proselyting, as likely they will, they will find herein a confirmation in their own experience of the teaching they have received as to the wilful blindness of the consummated Church in spiritual things; and to experience this will be of great value to them. Yet on the other side it must be said that some of their efforts may be successful, and thus the Church be enriched. For their efforts will be chiefly directed to those who are of a youthful age, like themselves, and it is well known that nearly all who have come to the New Church from the Old, did so during the early years of life. Seldom does anyone come to the New Church after the age of thirty. If, then, our young people can be awakened to enthusiasm for this work, something will be done that will be of value to them in their own development as New Church men, and may at the same time serve to lead others to the Church.

Such work performed by the young, and also by others who delight in it, should not, however, be all that is done by the Church in this use. For if it is to be a use of the Church, there must be the activity of the clergy in it. There must be the proclamation of the truth by the living voice. It is thus that the disciples are today proclaiming the Gospel in the whole spiritual world. If we should argue, as some do, that the printed page is all that is needed, what would become of our uses if we should carry this line of argument into the higher planes of evangelization?

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One of the ends for which the priesthood exists is that by means of the living voice the Holy Spirit may proceed from man to man. There should be in the priesthood of our Church at least one man, who, from love of this use, engages in it, and he should receive the encouragement and support of the entire body. He could visit the various societies, where conditions are favorable, and there perform his use; he could visit weak circles and perform it there; and he could also go into new fields and proclaim the truth. And one of the uses he might be able to perform would be that of preparing the way for young ministers. A great need in our body today is new fields of work for our priests. But if the time is not at hand for some man to devote himself to this use,--if the man is lacking or the means to support him are not available, then, until the time comes, let the pastors and other priests who have opportunity, do this work to the extent that they find possible, and encourage the members of the Church in interest and co-operation in it. This will prepare the way for the more thorough performance of the use in the future.

In the consideration of this question, reasoning from the standpoint of possible results in the way of increase in numbers must not enter too largely; for if this happens, there will arise obscurity, in which the path of duty cannot be seen. Every properly instructed New Church man knows that but few will come to the New Church from the Christian world. And we have seen that in the exposition of the twenty-fourth chapter of Matthew, in the very place where it is taught that the Evangel of the New Church must be proclaimed in the Christian world, in order that ignorance may not be made an excuse, it is said that man will reject the truth because they are in evil; though there will be some who will heed the word of warning and flee to the mountains. Let the question be considered, therefore, mainly from the standpoint as to whether or not our Church has a duty to fulfill in entering into this work: whether or not the indications of Providence are that it should cultivate this field of external evangelization We rest the case for the affirmative side of the question on these points:

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     1. The New Church must do this work.

     2. It is not being done.

     3. Therefore, it rests with the General Church to do it.

     4. By doing it, our Church will become a more complete Church.

     5. It will have a firmer foundation in ultimates for its more internal uses.

     6. It will come into fuller association with heavenly societies.

     7. It will strengthen certain heavenly societies in their use.

     8. It will provide a means whereby affection for the Church and its doctrines can be kept active with the young during a period when indifference is apt to enter.

     To sum up: The General Church should enter into this use, because it needs the work.

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FIRST NATURAL POINT AS PURE MOTION 1907

FIRST NATURAL POINT AS PURE MOTION C. TH. ODHNER 1907

     The definition of the Natural Point as "pure motion" furnishes something of an obstacle to the acceptance of the Principia system. Motion involves change,-change of place or change of state,--but how can change be predicated of what is Infinite and Divine?

     Swedenborg states that the Point was "produced by motion; and since everything is derived from the Infinite, it follows that this Natural Point, or simple ens, was produced by motion from the Infinite." (Principia, Vol. I. p. 50.) It is purely motion in the universal Infinite; and consequently it is pure and total motion, a motion which cannot be conceived of according to laws of geometry." (p. 55.) And "this pure and total motion cannot be understood in any other way than as an internal state or effort [conatus] to motion." (p 57.)

     What, then, is meant by this "effort" or "conatus" to motion? The term "conatus" means attempt, effort, endeavor, and is defined in the Dictionaries as being "a natural tendency inherent in a body to develop itself;" or "the power to act which directs or impels to effort of any kind, whether muscular or psychical." (Webster.) The term is not unknown to modern philosophy and science, but is now generally replaced by the term "kinetic energy" or "potential energy.

     In the Writings of the New Church the term "Conatus" is used in exactly the same sense as in Swedenborg's philosophical works, and both series of works are needed to fill out our idea.

     "There are," says Swedenborg, "three kinds of motion, viz., 1) local or translatory motion: 2) undulatory or modificatory motion; and, 3) axillary or central motion. There is, moreover, 4) animatory or alternately expanding and contracting motion; and to this there may be added, 5) conatus, or effort, which is a perpetual tendency to motion." (E. A. K. vol. I, p. 278.)

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The first three of these forms of motion,--the local, the undulatory, and the axillary--we may classify as purely natural; the fourth as spiritual; and the fifth, as Divine.

     Conatus, being the first, the highest, and the inmost of motion, is described in the Writings as the cause of all motion, the essential of all motion, the sole determinative of all motion, and, in fact, the beginning and the end of all motion.

     "Conatus produces acts and motion, and conatus must be in act and motion, in order that these may exist and subsist." (A. C. 3748)

     "Motion is nothing but perpetual conatus, for when conatus ceases, motion ceases; wherefore there is nothing essential in motion, except conatus. (A. C. 9811)

     "The internal of motion is conatus or moving force." (A. C. 9473)

     "Conatus itself is internal act, for whenever opportunity is given, it becomes outward act." (A. C. 4247.)

     "It is a constant rule that motion is a certain perpetual conatus, which is continuous; for as soon as conatus recedes, motion comes to a standstill." (Adv. 989.)

     "On the cessation of conatus, action or motion ceases. . . . This is as the motion of the muscles, whence is action; unless there is in it conatus from the thought and will of man, the motion ceases; and in motion there is nothing real, except conatus." (A. C. 5173.)

     Conatus is the end and the beginning of all motion." (A. E. K., vol. I, pp. 135, 278, 281, 285.)

     "Pure and total motion is independent of [finite] substance." (Principia. Vol. I. p. 53) "It is the immediate production of the Infinite," (p. 54) "it cannot be considered geometrically, but rationally," (p. 55); "it cannot exist in space, or among finites, except as a center, or conatus." (p. 64.)

     Not only is the Conatus the sole source and origin of all motion, but, by this very reason, it is the sole cause of finition, limitation and finite form. For "motion," and, in the supreme instance, "pure and total motion," or Conatus,-"is the cause of all modification and of al existence, that is, of all standing forth in form. (Ibid., pp. 49, 62, 77.) "It is the source of all contingency and limit," (pp. 49, 77); "in its pure and total motion are contained all those things, as well active as passive, which finite." (p 62.)

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"Motion itself is not substantial, but produces the appearance of substance and form." (p. 68.)

     The same doctrine is thus stated in the Animal Kingdom:

     "Whenever any action is intended, a corresponding motion is induced, and a form imprinted and stamped corresponding to the motion; namely, on substances, as the proper subject from which motions, forces, powers, and modes result: thus the form, or, as it is commonly called, the structure and frame of substances, coincides with the form of the active forces, consequently with the form of the motion which produces the action." (vol. I. p. 124)

     This, in Geometry, is illustrated by the mathematical point which, by its motion, produces successively the forms of lines, surfaces, and solids. It is illustrated still better by the infinite Esse of Divine Love which, in its intention to produce a Universe, stands forth or presents itself in the form of the Point, or points, of pure endeavor: and again by these infinite points which, in their pure, total or combined motion, produce the first finites as the supreme created forms; and, again, by the first and second finites which, in their relation of actives and passives, produce the first element or aura, which, in its turn, by its compounding and compressing motion, produces all material substances and forms. And it may be illustrated finally by this supreme aura which, form the Conatus to produce man, by a process of precipitation or coagulation produces the inmost human membrane or simple cortex of the soul With its simple fibre, from which again, by processes of combination and compression, there are created cortical glands out of which the entire human form is woven. Thus by motion from the Divine Conatus or creative effort there are produced all forms of things finited, on earth, in heaven, and above it. The whole of this creative process is summed up in these words: "From influx there is conatus; from conatus there is force; and from force there is effect." (A. C. 9473.) Or, "the end of all uses is the conatus to produce them; and the beginning is the force acting from that conatus." (D. L W. 65.)

     But what is this Conatus, when spiritually considered, or in relation to man as an organic, living and spiritual being?

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In relation to the work of creation it is called Conatus, or effort, the origin of force, but in relation to man it is called end, purpose, intention, motive, desire, will, love, or life.

     "Nothing lives in deeds except the will, as nothing lives in motion except conatus." (A. C. 9293)

     "Motion is nothing but continual conatus. for when conatus ceases, motion ceases; and, therefore, there is nothing essential in motion except conatus. The conatus in man is will, and the motion in him is action. They are so called in man, because in him conatus and motion are alive." (A. C. 9811; D. L. W. 197)

     The First Natural Point of the Principia, which some of us have so long feared as something merely mechanical, geometrical, material, and lifeless, thus stands forth as a living, willing, spiritual, and human,-Divinely human--power and entity,--the origin of the will-power with human beings. This is further developed in the Economy of the Animal Kingdom, where we read:

     "The nature of the will may be better understood by comparing it with conatus or effort. It is manifest from physiological laws that motion is perpetual effort or endeavor, and that in effort lie all the essentials of motion. Take the following examples. The expanded lungs perpetually endeavor to expire or contract: the ribs, to relapse to the position of rest; the fibre and blood vessels, to contract; the cartilages and the stretched membranes, to return to their previous state; the muscle, to collapse; the obstructed brain, to animate; compressed auras, to expand; a spring, to recoil in short, almost everything endeavors to change its state, resistance being all that prevents and restrains it; so that, when resistance is removed, effort passes into open motion, and this to the exact degree to which the resistance is removed. Thus the same causes are the determinants or essentials of motion as of effort: consequently, motion is perpetual effort. . . . This is the reason why action is perpetual will, and why all the essentials of action lie in the will; and why action is estimated according to the will.". . . "A single will, or a single conclusion, is formed of as many wills or conclusions as there ire means, that is, intermediate ends leading to that which is regarded as the ultimate end; and not one of these wills comes forth openly into action unless resistance be removed, and then only in the degree in which it is removed." (E. A. K. II, p. 310.)

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     This conatus, therefore, is really of a spiritual nature, as is plainly taught in the following passage:

     "What is from the spiritual world in natural things is called a 'force' implanted at the first creation, but it is conatus, on the cessation of which action or motion would cease. So it is with the motion of the muscles;. . . unless there were in it a conatus from the man's will and thought, it would cease in a moment; for it is according the rules known in the learned world, that when conatus ceases, motion ceases, also, that everything of determination is in the conatus; and also that nothing real exists in motion except conatus. That this force or conatus in action or motion is something spiritual in what is natural, is clear." (A. C. 5116)

     In its inmost essence, however, Conatus is not only spiritual, but Divine,--it is not only will, but it is Love. "Love is the living force of all things. There is no other origin of all endeavors, (conatus), forces, activities, and motions in the universal world, than the Divine Love." (D. Love xx.) It is especially in the relation of God to man that the Divine Conatus is to be called Love even a, the human conatus is to be called will. We are taught that "God is in the perpetual conatus to regenerate and thus to save man," (T. C. R. 73); in this passage the term conatus is, of course, but another word for the Divine Love. It is no less to be so understood in its relation to the work of Creation,--the work of preparing a universe for the abode of the human objects of the Lord's Love. But in studying the doctrine of Creation, we must remember that we are dealing with Nature,--with substances and forms and forces which do not possess individuated organic life, but which are to supply the elements out of which organic forms are to be built up, for the reception of individuated lives. Being inorganic and elemental, these forms all come under the law of finition, limitation, mensuration,--in short, under the laws of Geometry,--and hence the Divine Level in its relation to these elemental forces and forms, assumes the same position or relation that the mathematical point does to the whole science of Geometry,--that is, the position and relation of--the starting point!

477

     That Swedenborg, even in the Principia, had this spiritual conception distinctly in mind when describing the Natural Point, is evident from the premises which he postulates of the Infinite itself as the immediate origin of the Point. Describing the Infinite,-not as an empty abyss of infinite space, but as "something infinitely intelligent, infinitely provident, infinitely active, and infinitely productive," (Princ. vol. I. p. 50),--in other words, as the Infinite God Himself revealed in Sacred Scripture, (Ibid. p. 49), and knowing, besides, that by Conatus is meant effort, will, and level how could Swedenborg have had a merely mechanical idea of the Point? What could he have meant by infinite effort immediately proceeding out of the infinite God Himself, but the Divine Existere immediately standing forth out of the Divine Esse?

     It will not do to rule all spirituality out of the Principia, or to suppose that Swedenborg, even there, is not a spiritual philosopher, for we have his own testimony to the contrary. A remarkable chapter in the work On the Senses, (written in 1744), is introduced by this statement: "It is to be observed that according to an admonition heard, I ought to refer to my philosophical Principia, and to consider the lightness, gravity, and actuosity, inscribed upon the pure [simple]; and it was said that thus it would be given me to fly wherever I may wish."

     He then proceeds to recapitulate his doctrine of the atmospheres as being "1. the aerial: 2. the etherial; 3. the heavenly; and, 4. the universal spiritual, which is the supreme," and adds, "these have been treated of in my philosophical Principia, where the forms of the parts of each atmosphere have been treated of and delineated. This was done forth is use: now comes the application. I pass by the delineations, which are extant."

     It is evident from his general doctrine of Form, that by the "heavenly" or "celestial" atmosphere he here means what in the Principia he calls the "second element," that is, the solar atmosphere surrounding each mundane system. Consequently, by "the universal spiritual atmosphere," he means what in the Principia he calls the "first element," or the supreme aura. This is a most important statement of definite identification, in its relation to the subsequent Theology of the New Church.

478

It establishes beyond doubt that in writing the Principia he had distinctly in view a universal spiritual aura, when describing the "first element," and it shows also that by the First Natural Point, which is prior and superior not only to this element, but to the "first finite," he meant an infinite form prior and superior to the whole spiritual world.

(To be continued.)

479

MINOR WORKS BY SWEDENBORG 1907

     THEOLOGICAL FRAGMENTS.

     [ON WISDOM, PRUDENCE, PROVIDENCE, ETC.]

     Wisdom is to intend and continually to follow uses, but to do nothing except for the sake of ends. The degree of wisdom or of perfection [regards] the manner in which it forms the connection of ends.* The quality of wisdom is known from the ends themselves or the uses which the mind intends and follows up. There is also a lowest wisdom, for the sake of use to one's self, a greater, for the sake of society, and a greatest for the sake of God's glory. It is best when these three wisdoms are all together and mutually subordinated to each other. Prudence is the direction of these things. Providence is the direction of them for the sake of things future. The ability of exploring them is perspicuity, ingenuity, and clearness; whence come understanding and reason.

     But, in our condition, for the obtaining of wisdom we must have science or the knowledge of good and truth in place of persuasion; and for the knowledge of good and truth, experience is required. Nature with its signs and harmonies concurs with the knowledge of good.**

     Pious men of old were satisfied with proclaiming God's glory, His deeds and wonders, without endeavoring to penetrate into their causes. An example of this is Psalm cxxxvi.

     "If thou criest after intelligence, if with thy voice thou improtunest prudence. If thou seekest her and searchest as for silver and treasure so shalt thou perceive the fear of Jehovah and shalt find the knowledge of God.

480

For Jehovah giveth wisdom, out of his mouth cometh knowledge and prudence." Proverbs ii, 3, 4, [5], 6.

     "Trust in Jehovah with all thine heart and lean not upon thine own prudence. In all the deeds of thy life acknowledge thou him, and he shall direct thy designs. Be not wise in thine own eyes, fear Jehovah, and turn away from evil." Prov. iii. 5, 6, 7.

     There is more wisdom in the Proverbs of Solomon than in any other book; and yet no wisdom shines therefrom at this day. For one-half of it contains the answers of Divine Providence to our deeds, thoughts, and inclinations which, at this day, we hardly acknowledge. For instance, if one gives to the poor, we say that this is sufficient; and so in a thousand like cases. Wherefore this book contains true wisdom.

     "If thou seest a man who is wise in his own sight, there is greater hope of the fool than of that man. Proverbs xxvi. 12.

     By whom wisdom is sought, by them is she found. Wisdom of Solomon, vi, 12; Freely she giveth herself to be known of those that desire her, v. 13; For to think of her is the perfection of wisdom, v. 15.

     "Wisdom is the breadth of Divine Power, and the pure outflowing of the glory of the Almighty." Wisdom of Solomon, vii, 25; God loveth none but him that dwelleth with wisdom, v. 28.

     In the multitude of words are divers dreams and vanities; therefore fear thou God." Ecclesiastes v. 7.

     "I will destroy the wisdom of the wise and the prudence of the prudent will I wipe off. Where is the wise? Where is the scribe? Where is he that seeketh eagerly after this world? Hath not God made foolish the wisdom of this world. It pleased God by the foolishness of preaching to serve them that believe." I., Cor., i, 19, 20, 21.

     "Let not your faith be set in the wisdom of men, but in the power of God." I. Cor. ii, 5.

     "The wisdom of this world is foolishness with God. The Lord understandeth the thoughts of the wise that they are varieties." I. Cor. iii, 19, 20.

481

     "That their wealth may seem as simplicity." II. Cor. viii, 2; ix, 11.

     "O Timothy, guard that which is committed to thy care, avoiding the vanity of profanations, and the oppositions of science falsely so-called, which some professing have wandered from faith." I. Tim. vi, 20, 21.

     "They are ever learning and are never able to come to the knowledge of truth." II. Tim. iii, 7.
     * Gradus sapientiae seu perfectionis, quomodo format nexum finium.
     ** In the MS. this paragraph is followed by a long series of quotations, principally from the Epistles, headed "Erudition, Wisdom, Intelligence, Doctrine." What follows in this chapter "On Wisdom," etc., is from an entirely different page in the MS.-TR.

     [ON HUMAN WORDS.]

     All our words, especially those in which general notions, and universals are contained, are like a chaos* which we do not understand, except the mere word; like the eye,-it embraces infinite things, and infinite things are covered over [by it]. As when we say the words, Sun, air, moon, star, heaven, chemistry, geometry, magnetic force, spirit, soul, mind, animus, body, and many more,-the mind knows how to name these things, but what are they? Until the things that lie concealed within them are explored and entered into, (and this must be done in order), they are occult qualities. Moreover they are like obscure images, whose quality is discovered by a nearer approach, by persevering examination and by light.** Meanwhile vain conjectures are made, etc.

     RUYSCH. I have wholly engaged myself in a close security of the true constitution, [of the human body], and to this I have devoted all my efforts, in the expectation that others will do the same thing in regard to its uses. It is difficult to apply oneself to both objects.***
     * The dash represents a word in the MS. which the present translator is unable to decipher; he would be glad of any suggestions which the reader may be able to give. The word may be found in Photol. MSS. iii, p. 181, in column I.-TR.
     ** Lucem, as it seems; but the word is written very obscurely.-TR.
     *** As stated in a prefatory note, the MS. from which these Theological Fragments are taken, is filled with a great number of quotations from various authors. In photolithographing the MS. it was the intention of Dr. Tafel to omit all these quotations, but in the case of the extract from Ruysch this was not readily feasible, owing to its position on the page. It was, therefore, included in the photolithograph. Owing to its intrinsic interest it has been thought best to include it also in the translation. This interest, indeed, is apt to bring an added regret that Dr. Tafel was not able to phototype the whole of codex 36, including the quotations, among which are doubtless to be found many gems of wisdom. Frederick Ruysch (1625-1682) was a Dutch anatomist who rose to be one of the most celebrated in his profession. He is especially renowned for the great perfection to which he brought the art of injection, and it was the use of his discoveries in this art that led to most of his minute and valuable discoveries. He is repeatedly quoted by Swedenborg as the highest authority for some of his most important statements of facts.--TR.

482

[THE DIVINE WISDOM.]

Aristotle on Divine wisdom, according to the Egyptians,--I do not think that the conception is Aristotle's own, for it is too sublime. The fundamental principle is that God, or the maker of things, procreated intellect, intellect the common mind, (animus), and this nature. Thus he made an intelligible world and a natural or elementary world, the latter being ruled by the former by means of influx.

483

Editorial Department 1907

Editorial Department Editor 1907

     NOTES AND REVIEWS.

     The Zerkowij Westnik, an organ of the Greek Catholic Church of Russia, speaking of the German Reformation, observes that "Luther's Church was not only no purer or higher than all the rest, but theoretically it even contained contradictory elements. The doctrine of justification by faith has ignored the real ethical principles of Christianity, exactly as this was the case in the Roman Catholic Church." (Literary Digest.) True enough, but how about he doctrine of justification by ikons?

     The appearance of Mr. H. Addington Bruce's article on Swedenborg and his visions in the Sunday Magazine supplement of the Philadelphia Press and other newspapers, was certainly a surprise-pleasant: rather than otherwise-to thousands of New Church people in this country. At last, after years of mournful silence in the public press, something about Swedenborg! The picture of "our author," dressed like a courtier but looking like a buccaneer, and surrounded with cob-web visions of heaven and hell, was sensational, indeed, and did not promise well. But the article itself is not only exceedingly well written, but in the main correct and rather sympathetic, though the author's attempted explanations of Swedenborg's visions are those of a thoroughgoing up-to-date materialist. But on the whole the paper is one of the best popular free advertisements that the good cause has had in many a long year.

     The address of the Rev. W. T. Lardge, president of the recent Conference of the New Church Sunday School Union, held at Accrington, May 8, 1907, is printed in the New Church Young People's Magazine for July, and strikes a new note in the wearisome sameness of such addresses. We quote the opening paragraph, which is the keynote of this vigorous paper.

484

"As the members of the Church enter more fully into the spirit and life of its heavenly doctrines, they will come to see more and more clearly the importance of having their children thoroughly instructed in the knowledges of the Word,--even as our blessed Lord was so instructed. They will regard it as the most essential part of their children's education, they will not hesitate to provide the means for its thorough and systematic attainment; yea, even to the cost of instituting and maintaining distinctive New Church DAY SCHOOLS, which would be something absolutely and entirely new even in the New Church." Mr. Lardge, of course, means the Conference New Church. To mention the Academy or the General Church in this connection would be to put under Anathema Maranatha any suggestion savoring of sound doctrine or common sense!
NEW FAITH NOT A "RESTATEMENT" OF THE OLD 1907

NEW FAITH NOT A "RESTATEMENT" OF THE OLD 1907

The persistent effort to "insinuate" the truths of the New Church under the garb of the Old is strikingly exemplified in the Rev. James Hyde's recent work. THE OLD FAITH RE-STATED, (Frederick Warne and Co., London, 1907). The book itself is really able presentation of the introductory Doctrines of the Church, clearly told and in an almost dramatic style, but the author should strike the false flag of his misleading title from the mast-head. His book is not a re-statement of the "Old Faith." There is, of course, the common basis of the letter of the Word, but did the Lord and His disciples ever put forward the faith of the Christian Church as a "re-statement" of the faith of the old Jewish Church, based though it was, originally, upon the Old

Testament? No, it was put forth as new wine in new bottles, for the new doctrine concerning the Lord made the whole faith entirely new. And so also does the doctrine of the Second Coming of the Lord make the faith of the New Church entirely new and never to be masqueraded as a re-statement of the "Old Faith."

The title was, of course, chosen in order to "break the news gently" to the Old Church inquirer, but human prudence, as usually proves its own folly.

485

For who is it that is is supposed to be attracted by this kind of a title? He that is satisfied with the Old Faith, "once delivered unto the fathers," will need no restatement by an unknown dissenter. And he that is doubtful or dissatisfied with the orthodox faith will certainly not be attracted by what appears from the title to be a re-hash of the same old thing.

The name of Swedenborg is carefully concealed until the closing page, when it is finally introduced under the heading "At the season He sent a servant." What the author then discloses about this servant of the Lord is all true, so far as it goes, but why all this diplomacy? The intelligent inquirer is apt to turn at once to the end of the book to find out its inwardness, and then, behold,--"Swedenborg!" The only true policy is honesty, and you might as well be honest in the beginning as at the end--of anything that it worth doing.
IMPRESSIONS OF THE ASSEMBLY 1907

IMPRESSIONS OF THE ASSEMBLY H. S 1907

Ten years of external peace, though not without inward struggles, have demonstrated two things. First, that our body is able to live and grow without the stimulus of external conflict, for there is abundant evidence that the General Church is slowly but surely growing, not only numerically, but also vitally, making distinct advances along most important lines. And, second, that it has held its course so far in safety between the Charybdis of violent reaction against the established Academy traditions, and the Scylla of a rockbound rule by these same traditions as by a dead man's hand.

As to the first phase of our progress, the change from a state of constant controversy with our theological opponents, to one of almost exclusively internal development, is gradually becoming more and more marked. This change of state came out especially in the discussion of a proposed modification of the policy of New Church Life, the discussion becoming so eager that it pushed aside the little program prepared for the subsequent dinner.

486

The supreme test for a soldier comes after the guns of the enemy are silenced and external warfare ceases for a time. The victories of peace are harder to win than those of war. External pressure being somewhat removed, there has been an expansion of our freedom in several directions, and we have been learning the difficult lesson of differing among ourselves, of mutual tolerance and good will, never compromising our own principles, or suppressing the truth, but being willing to distinguish between the things which are essential and those things which may be adapted, or deferred for the sake of co-operation and the best good of all. To be firm in internals but yielding in externals, is the motto which we have adopted from our Bishop, and also to maintain an open mind toward anything from whatever source that may be of service to our spiritual progress.

Historians have remarked that all reformatory movements tend to run a similar course, being plastic and enthusiastic during the formative period, and easily moulded to new forms of faith and of practice under the powerful influences then at work. But when the first generation passes, these forms are apt to stiffen and gradually become set, and the delight in them becomes necessarily more retrospective and less spontaneous, until at the end the new external mold has become as fixed and binding as was the old. And thus, when a church is dead at the core, progress can only be effected by Providence raising up some new movement outside of the old. Now the question arises, may not the New Church develop the ability to renew its youth from within, more or less continuously? In the recent Assembly the speeches and the evident enthusiasm of a new generation which has begun to "arrive," made it evident that our body has not lost its youthful zeal, although many of the young men and women who so bravely and enthusiastically enlisted under the banner of the Academy thirty years ago are now becoming grave and reverend seniors. Neither are the veterans themselves attached to their cherished traditions in such a merely persuasive way that they cannot welcome new and improved teachings.

487

As long as the members of our body, both young and old, are living and active Newchurchmen, studying, thinking and deciding for themselves in the light of the opened Word, safe progress will always be possible, as well as freedom for each generation as it arises. All through the speeches at the resent meetings there sounded the note of recognition of changes already wrought or impending, and of willingness to face them fearlessly, and to set our faces forward, being ever vigilant, however, that nothing of the vital spirit of loyalty to the Divine Doctrine be lost;--that whatever changes are introduced should be a true growth and not a foreign excrescence.

Now, if it be true that the state of purely youthful delights is passing, without loss of spontaneity to those who are in the youthful age, it is nonetheless true that a new start, a more distinctively adult state, has been preparing among the older members. I refer to a new state as to worship, which, it is to be hoped, under the stimulus of the new Liturgy about to be published, will find its proper place at the center of our Church activities, with a fulness of heavenly blessings such as we have not enjoyed hitherto. H. S.
SWEDENBORG'S COSMOLOGY 1907

SWEDENBORG'S COSMOLOGY 1907

OUTLINES OF SWEDENBORG'S COSMOLOGY. BY MISS LILLIAN G. BEEKMAN. Bryn Athyn, Pa., Academy Book Room, 1907.

The result of more than twenty years of uninterrupted study, by an author of unusual scientific attainments and philosophical perception, this volume presents in concentrated form a systematic view of Swedenborg's Doctrine of Creation as set forth in the Principia, correlated with the teachings on this subject in all the other works of Swedenborg, whether scientific, philosophical, or theological. It is in itself a practical demonstration of the complete harmony existing between Swedenborg's earlier works and the inspired Writings, and opens up a new era of deeper insight into the Theology as well as the new and distinctive Science of the New Church.

488

     Beginning with the first finiting of Infinity, the volume traces the story of Creation from the First Natural Point,--which is identified with the creative Logos or the Sun of the spiritual world,--down through the radiant belts of first and second finites to the first and universal spiritual aura, the aura of the human soul. By processes of composition and compression there is formed

hence the degree of third finites which constitute the primitive substances of the natural suns. From these, as centers, there proceeded a second or magnetic aura, which again, by its compression, formed around each sun a belt or crust of fourth finites. Out of this solar crust were created all the planets, and satellites of each solar system. Then, round about each earth-globe there arose the ether and the air, and, from the compression of the latter, the water in which the salt-particle was formed. Hence, successively, came the earth-crust and the seed-soil, and the organic kingdoms of plants and animals.

     The volume closes with a chapter in Geology, setting forth Swedenborg's interpretation of the formation of geological strata, the upheavals of mountains, the action of volcanoes, the formation of magnetic ores, and the diluvial action of what has been misnamed glacial action. Such, in brief, is the main argument of this little book, the conclusions, identifications and correlations of which will at first glance appear startling and almost revolutionary of many time-honored conceptions, but they are supported by hundreds of references in the Writings as well to the earlier works, and have stood the test of careful and unprejudiced examination. But whether its more interior teachings be regarded affirmatively or not by all the theologians and scholars in the Church, the work as a whole will undoubtedly he received with interest by every student and thinker, as a valuable and suggestive contribution to the present and widespread study of the Doctrine of Creation in the New Church.

     During the course of its preparation the work was carefully revised by the Rev. W. F. Pendleton, and was edited by the Rev. C. Th. Odhner. The very lucid diagram and the ten fine colored plates illustrating the composition and inter-relations of the successive atmospheres, are the work of Mr. Charles R. Pendleton, Jr., and will be found of great aid to the student.

489

REMARKABLE DISCOVERY 1907

     An interesting and important discovery is announced by the Rev. James Hyde in the New Church Review for July. It is nothing less than a portion--albeit a small portion--of the missing part of the Spiritual Diary, found on a paper in Swedenborg's own handwriting fastened in a copy of an old English edition of Heaven and Hell, and preserved since the year 1544 in the library of the New Church Society at Bath, England.

     As is well known, the opening paragraphs of the Spiritual Diary (nos. 1-148, inclusive), are missing in the work itself, though the subjects and general contents of these numbers are known from the corresponding entries in Swedenborg's own Index to the Diary, which constitutes vol. III of the printed Latin edition. There have been various conjectures as to how the lost portion came to be separated from the rest of the work. Hyde states that "it is also well known that the original manuscript of the whole was in England in the year 1787 and was not returned to the Academy of Sciences, whence it was borrowed, until 1841. There is reason to believe that the missing part of the Diary was separated from the rest while the manuscript was abroad." Dr. R. L. Tafel, on the other hand, believed that the missing pages were removed from the manuscript volume during Swedenborg's life-time, inasmuch as Swedenborg's heirs, when describing the volume of the Index Biblicus, in which the beginning of the Diary was entered, do not mention anything about a portion of the Diary being contained therein. (Doc. vol. III, p. 957)

     Mr. Hyde has come to the conclusion that "the lost members of the Diary were written in a book distinct from that which begins with n. 149." This, however, is self-evident from a single glance at the first volume of the phototyped edition, where, on the second page, n. 139 begins immediately after the entry "Zona," which is the last entry of the Index Biblicus. The first 148 paragraphs must consequently have been entered in some other manuscript volume. On p. 62 of the photolithographed edition of Swedenborg's Latin Bible the author makes this marginal note: "De Gade et Ashere, vide experientiam, Tomus III, ad finem."

490

This "Tomus III," according to Dr. Tafel, is the same as vol. III of Codex 2 of the manuscripts, the first part of which contains the Index Biblicus Novi Testamenti. At the end of this volume "Swedenborg entered nos. 1-148 of the Spiritual Diary, but the pages containing these entries were afterwards torn out of the volume by an unknown hand, and have not yet been found. (Doc. ibid.) My Hyde, however, believes that Swedenborg's marginal note refers to the Adversaria, Part I, vol. IV, p. 58, or nos. 1291-1299,-but the evidence adduced seems insufficient.

However this may be, the fact remains that the pages have been lost, and that one page or fragment of a page has now been found,--the very page containing the statement about Gad and Asher to which the marginal note refers,--that is, n. 29 of the Spiritual Diary, as is manifest from the Index. We quote below the text of the fragment, with Mr. Hyde's translation, as published in the New Church Review:--

Angeli quoque distincti sunt in coelos secundum fidei intellectualis varietates, sic quae regnat cogitationes interiores humanas, nam homo circum se quoddam coelum habet interius ac intimus, etiam intimum. Per Divinam Dei Messiae misericordiam cum illis qui erant in coelo inellectuali aliquamdiu communicare cogitationes ad vivum, seu per cogitationes cum iis commercium habere licuit, et mediis aliis, cum iis loqui; uno dabatur cogitationes meas purificare eo usque, ut ii immediate tangerentur, qui essent in coelo intellectualis fidei; sed tunc observatum est, quod ii essent qui per Gadem in intimiori sensu intelliguntur, nam tametsi sciunt, et sic possunt credere, quod Deus Messias per Spiritum Sanctum Solus eos regat, et quod Solo potentia, usque dum immediate excitabantur, emoti sunt, et primum aliquas turbas excitare voluerunt, sed post aliquam contentionen mecum acquieverunt; praeterea etiam hodie per Divinam Dei Messiae misericordiam, ad vivum experiri licuit, quod spiritus tametsi mali, qui nempe in ordine inverso sunt, etiam delitias Regis possit dare, sic dum in eo statu sunt, per Asherem in sensu exteriori intelliguntur, nam erant in statu, ut jucunditates facerent convenienter, obsequia praestando interiori homini. Haec sunt quae arcana sunt, et de quibus plura dici potuissent, 1747, die 8 Febr., quo die de benedictionibus filiorum Jacobi, alicluod in margine annotare licuit.

491

     TRANSLATION

     Genes: Cap: xlixl

     [No. 29. . . ] The angels were also divided into heavens according to the varieties of intellectual faith, which thus rules interior human thoughts, for a man has a sort of heaven about himself: it is interior, and more interior, as well as inmost. For some time, by the Divine mercy of God Messiah, I have Seen allowed to share thoughts in a vivid way with those who were in the intellectual heaven, or to have intercourse with them by means of thoughts, and by other means to speak with them. To one it was granted to purify my thoughts so far that they who were in the heaven of intellectual faith were immediately affected. But it was then observed, that they were those who are understood by Gad [Gen. xlix. 19], in the more interior sense, for although they know, and so can believe, that God Messiah guides them by the Holy Spirit alone, and that He only has power, yet while they were immediately aroused, they were moved away. At first they wished to excite some disturbances. but after some contention with me, their became quiet. Further also, today, by the Divine mercy of God Messiah, I have been allowed to experience in a living manner that spirits although evil, those namely who are in inverted order, can also give "the dainties of the king" [Gen xlix. 20]. Thus while they are in that state, they are understood by
Asher, in the exterior sense, for they were in the state that they make delights accordingly, compliant to the interior heaven, or interior man. These are the things which are arcana, and of which more could he said. February 8, 1747, on which day I was allowed to note on the margin [of Schmidt's Biblia Sacra, p. 62] something concerning the blessings of Jacob's sons, Genesis xlix.

     The unexpected discovery of this "lost" portion of the Diary gives food for the hope that all the rest is preserved somewhere, and in due time will be recovered for the use of the New Church. It also arouses a sense of amazement that an autograph fragment such as this should have been preserved for three-quarters of a century in the library of a New Church society, open to every one, and yet have remained unknown until now. Look over your old books, friends!

492

NEW CHURCH BOOK LIST 1907

     The Book List is planned to be a bibliography of all the current literature of the Church, and will be based on the accession list of the Library of the Academy of the New Church, Bryn Athyn, Pa. The Library asks the co-operation of all interested in the compiling of such a list, which can be accomplished if they will send to the Library immediately on publication a copy of every book, pamphlet, circular, catalog, etc., which they publish. The books and pamphlets are all properly cataloged, and the pamphlets bound and kept for permanent reference and preservation.

     NEW PUBLICATIONS.

Swedenborg, Emanuel.
     Arcana Coelestia, thoroughly revised and edited by the Rev. John Faulkner Potts. Vol. III. Library ed. New York, American Swedenborg print. and pub. sec., 1907. 516 Pp. 22cm. $1.25.

Swedenborg, Emanuel.
     The delights of wisdom pertaining to Marriage love, after which follow the pleasures of insanity pertaining to Scortatory love, by Emanuel Swedenborg, a Swede. Rotch ed. Boston, Mass. New Church union, 1907, xxvi, 650 p. 20cm. $1.25.

Swedenborg, Emanuel. [Extracts from.]
     Divine healing, the origin and cure of disease, as taught in the Bible and explained by Emanuel Swedenborg, with an introduction by Clyde W. Broomell. Boston, Gee. H. Ellis Co., 1907 72 p. 24cm Cloth, 75c; paper, 50c.

Beekman, Lillian G.
     Outlines of Swedenborg's Cosmology. By Lillian G. Beekman. Bryn Athyn, Pa., Academy Book Room, 1907 viii, 171 p. Col. plates and diagram. 21cm. $1.00.

Hyde, Rev. James.
     The Old Faith re-stated. By the Rev. James Hyde. London and New York. Frederick Warne and Co., 1907. vi. 116 p. 18cm. 50c.

493

James, Henry.
     Morality and the perfect life. A republication of a lecture by the late Henry James. Elkhart, Indiana, New Church educational association, 1906. 86p. 20cm.5oc.

Stroh, Mrs. E. F.
     Bryn Athyn and the Academy of the New Church. Ports. Illus. 24cm. 35c. Contents: a glimpse at Bryn Athyn. By Mrs. Emil F. Stroh. The Academy of the New Church, an historical sketch, by Rev. C. Th. Odhner, with additional notes by Rev. F. E. Gyllenhaal .

Wright, Rev. Theodore F.
     The Veracity of Scripture History. 14 p. 23, 5cm pam. Reprinted from the New Church Review for January, 1907.

     The Library also acknowledges the receipt of the following volumes:

James, Henry.
     The secret of Swedenborg. Boston, Fields, Osgood and Co., 1869. $2.50.

Mann, Rev. Charles H.
     Psychiasis; healing through the soul. Boston, Mass., New Church union, 1900. Cloth. 75c; paper, 35c.

494

Smyth, Rev. Julian K.
     Holy names. Philadelphia, Nunc Licet Press, 1903. 50c.

Stafford, Mrs. Elizabeth W.
     Gorannie's Thoughts. Endeavor to enter into the interior sense which exists within the literal Word. St. Thomas, Ontario, 1899.

Worcester, Rev. John.
     Physiological correspondences. Boston, Mass., New Church union, 1895. $1.25

495

WELCOME PROTEST 1907

WELCOME PROTEST ALFRED E. FRIEND 1907

Editor New Church Life:

     I feel compelled to write and protest against a statement made on page 381 of the June number of New Church Life under the heading "Great Britain."

     In notifying the change of ministers at Argyle Square, you state, "How great is the contrast between the modern Conference societies in London, with their diluted teaching, and that first Society which listened to the voice of Hindmarsh calling for faithfulness to the Doctrines, and for utter separation from the life and thought of the Old Church!"

     I beg to take exception to this statement so far as the Society worshiping at Kensington is concerned, of which I am a member. The teaching given here Sunday by Sunday is not diluted (nor adulterated), whatever the teaching may be at other London Societies. A witness to this fact is surely to be found in the next paragraph of news, which you publish concerning the appointment of our ministers at Kensington.

     The Society at Kensington does not believe the New Church to be a sect of the Old, nor does it esteem the Writings to be a mere man-made commentary on the Divine Word. To us, the Writings come with Divine Authority, and any teaching at variance with this estimate of the Writings would not be tolerated. The teaching at Kensington, to meet with the approval of the members, must not merely be latitudinarian Old Churchism. It must be such that it cannot be heard elsewhere than in the New Church--the Writings, therefore, must be the sole foundation for such teaching and no namby-pamby version of the doctrines.

     Such an expression as the one against which I protest is far too sweeping, and is not a true description of all the London Conference Societies, I am more than glad to say.

496

If I am not mistaken, members of the General Church at Brixton have been frequently present on recent occasions at Kensington, and it must be within their knowledge that the teaching there is sound and in staunch adherence to the doctrines as given in the Writings; and although I do not represent officially the Kensington Society in this communication, yet I feel sure that there is no
member of that Society, who would not be proud to welcome any member of the General Church as a brother in the cause of the Lord's New Church.

The language of the Writings is very dear to us, and we have no sympathy with those who make light of them in any degree whatever.
Yours very truly,
ALFRED E. FRIEND.
THETA ALPHA BANQUET 1907

THETA ALPHA BANQUET 1907

On the evening of the eighteenth of June, in the Gymnasium of the Academy, at Bryn Athyn, there there assembled together a body which stands unique among the associations of the world,--sixty-five women harmoniously united in spiritual faith and affections, ideals of conjugial love, delight in children and earnest endeavor to promote their education for heaven and a life of usefulness in this world.

The occasion was the first social gathering of Theta Alpha, a body which has recently developed out of the former Alumnae Association, for the purpose of broadening the limited sphere of the former body and give opportunity for the many former scholars of the Girls' Seminary who have been unable to graduate, to express their love for their Alma Mater by uniting in the uses of the Thgateres Akademias, or "Daughter of the Academy, for which Theta Alpha stands.

497

     The ladies assembled at half past six and shared a dainty banquet at prettily decorated tables forming a large hollow square, where at every cover lay a wreath of flowers, the traditional crown of the daughters of our beloved school. It would be impossible to give in detail the program of the evening as much of it was informal, and the writer will only endeavor to present a general outline of what took place, and give some idea of the line of thought which was presented in the various remarks.

     Miss Venita Pendleton, president of Theta Alpha, presided as toastmaster, and it was by her and by Miss Alice Grant, Miss Cyriel Odhner and Miss Alice Potts, that the most interesting and useful ideas were brought out, though many helpful things were spoken by others and many happy reminiscences were brought to mind by the various classes, many of which were reunited by the presence of non-resident members, every center of the General Church and many isolated districts being represented at the gathering.

     An informal roll call added greatly to the interest already aroused at the opening of the evening by the statistician, Miss Freda Pendleton. Of the many interesting figures which she gave us, the three following are most vital:---there are one hundred and two members of Theta Alpha of these thirty-seven are married women, and of these thirty-seven, one hundred and seven children have been born for the New Church.

     A paper by Miss Cyriel Odhner, entitled "The Feminine Collective," opened the more formal part of the program, and led us back through the ages and on to the present time, to pleasantly renew our knowledge of the various bodies and organizations of women which the world has known; carrying our thoughts finally to Heaven, where the sisterhood there was presented to us by the beautiful Memorable Relation of the seven Wives in the Rose Garden. This ideal brought strongly to mind the New Church relation of men and women and their interdependence upon each other; and fostered homes of future co-operation between the two bodies of Academy children in both uses and social life.

     Miss Alice Grant's paper opened the subject of internal uses of Theta Alpha, and dwelt more particularly on the relation of its members to the Academy itself as it stands today and for the future.

498

The main thought was "Loyalty," and many phases of the subject were presented which were new to those who listened, or which had been considered but little by many of us.

     In showing the many uses which Theta Alpha might perform in this relationship;--the preservation of the early traditions of the Academy, the holding in reverence those whose life work had been given to the up-building of the Academy's use; the welding of stronger ties of friendship between former students and those in authority today, the stimulating of school spirit of the finer type among the new students with whom we come in touch, and thus fostering of content with present conditions and more intimate co-operation between teacher and pupil,-Miss Grant woke new chords in the hearts of all of us.

     The paper gave a new outlook and made those uses which pertain to external support and developments take their rightful place as the ultimates to uses of charity more internal. Among the comments which followed the paper, it was suggested by a recent graduate that a great use might he performed by resident members in aiding the teachers to come into truer sympathy with new students by keeping in touch with both and presenting the standpoint of each more clearly to the other.

     Miss Venita Pendleton spoke of charity and protection as being the initial uses of a sisterhood, especially in guarding and uplifting the weak and shielding from evil report. The speaker dwelt particularly upon the fact that the first conception of her present ideal for Theta Alpha had been presented to her by Bishop Pendleton in a talk upon the possibilities of New Church womanhood, especially in regard to the sphere of assistance and protection with which the older and more experienced might surround their younger or less fortunate sisters; that our attitude should not be one of criticism or contempt toward those who fail, and that we should be ready to bear one another's burdens and sustain those who were backward. Our primal uses should be the exercise of charity.

     The aptly fitting remarks by Miss Alice Potts which followed Miss Pendleton's, gave out-line to the ideals presented.

499

Her subject was "Justice," and she gave force to the fact that true charity was governed by justice, the standard of which could only be learned through the understanding and exercise of the doctrines of the Church.

     Much of the use and delight of the evening cannot be conveyed, for that intangible sphere which means so much to New Church people cannot be given in language, but those who attended will bear testimony to the development of many new conceptions, new ideals and resolutions, as a result of the feasting together.

     A few personal toasts and some more reminiscences brought the evening to a close, when finally rising from the tables the party fell into groups and those classes which were fortunate enough to be most complete in members followed their banners about the room singing their old class songs; "Our own Academy" finally uniting one and all in heart and voice.

     Whatever may be the future of Theta Alpha, we are happy that at present it is a living and truly active body, its membership and its scholarship fund increasing gradually from year to year and its interior life already developing a plane for the implanting and growth of even greater and more vital uses.
A DAUGHTER OF THE ACADEMY.

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Church News 1907

Church News Various 1907

     FROM OUR CORRESPONDENTS.

     LONDON, ENGLAND. It is a long while since a report was sent in from this society, but we have been going along in a very quiet way. Attendance at services, doctrinal classes and socials have been well maintained. The doctrinal class, having concluded the work on The Divine Love and Wisdom, is now engaged in studying the True Christian Religion.

     Certainly the most enjoyable social we have hall this season was one under the direction of Mr. Elphick. The program was divided into three parts. The first was the celebration of Spring, a paper being read on this subject by Mr. Donald Rose, and each lady and gentleman present being presented with a bouquet or "button hole" of spring flowers. The second part consisted of an account of the life of Schubert, compiled by Mr. Anderson, several ladies giving renderings of this composer's beautiful works, by way of illustration to the reading. The concluding portion of the program consisted of the recitation of two very fine poems by Edwin Arnold concerning two of "The Ninety-nine Beautiful Names of Allah." Space will not permit of the mention of more socials in detail.

     A strongly marked feature of our church social life now is the constant interchange of visits, especially amongst the younger members, between this and the Colchester society. A particularly strong invasion of Colchester by our members took place at Whitsun, and your correspondent can assure those who failed to take part in it that they missed a very grand time.

     At our New Church Day celebration this year the subject chosen by our pastor was the fulfillment of prophesies, given in the letter of the Word, concerning the New Church, papers being read by different gentlemen on seven of these prophesies.

     We much miss Mr. McQueen and family, but we console ourselves by thinking that Pittsburgh has gained by our loss.

501

Messrs. W. Howard and F. Cooper have also left England for America, and we envy their opportunity of being present at the General Assembly at Bryn Athyn. We shall be satisfied, however, if they succeed in conveying a true idea of our affection and good wishes to our American friends in the General Church.
W. R. G.

     BRAZIL. Mr. Levindo Castro de La Fayette, who at present is located at Santiago de Chili, writes us as follows: "I have been for two months at Rio de Janeiro, in order to celebrate the marriage of my sister-in-law, Celina Tribouillet, of the New Church, with Joas Penaforte, who is also a Newchurchman, this being the second marriage in the New Church in Brazil. The New Jerusalem in my country goes on steadily. Owing to my absence our journal, "A Nova Jerusalem," is not regularly published, for, as you know, most of the articles were written by me. Our Church has taken a great increase in the State of Para, (North Brazil). The leader of a Baptist society at Villa Pinheiro, near Belem, the chief town of the State, having been converted by the Heavenly Doctrines: has taught them to his flock during several months, and there are now about forty members at Villa Pinheiro. This has caused a great alarm among the Baptists of Para. I have appointed Mr. Jose R. Pinheiro minister of that society, and he receives from me the religious teachings intended for his flock. Lately I was told that he has left Villa Pinheiro, (where his brother is acting as his substitute), and he is now at Belem where he has founded a small society of Newchurchmen. Among them there are twelve former Baptists. At Blumenau (State of Santa Catharina), there is also a society, of which Mr. Fisher, a Brazilian-German, is the pastor."

     FROM OUR CONTEMPORARIES

     UNITED STATES. At the closing exercises of the Theological School in CAMBRIDGE, Mass., six students received certificates. Essays were read by Mr. E. K. Bray on "Correspondences of the Word;" by Mr. Adolph L. Goerwitz, on "The Story of Creation in its Biblical and Babylonian versions;" by Mr. Warren Goddard, Jr., on "The Spirit of the Age, and what it lacks;" by Mr. G. E. Morgan, on "The Word of God;" by Mr. W. R. Reece, on "The Difference between Celestial and Spiritual Life," and by Mr. Walter W. Tafel, on "Influx."

502

     The Rev. Russell Eaten has resigned from the pastorate of the Society in URBANA, O., and has been succeeded by the Rev. F. A. Gustafson, who also will act as headmaster of the Urbana University.

     The German New Church Society of NEW YORK celebrated, as usual, the 19th of June. The church was tastefully decorated with flowers and vines. Three very interesting papers on doctrinal subjects were read by three members of the Bible class and a short address was made by the pastor, the Rev. Wm H. Schliffer, on Why the Lord selected the twelve disciples who had followed Him in the world to preach the doctrine throughout the Spiritual world that "the Lord Jesus Christ Omnipotent reigneth." He emphasized the fact that "they, having seen Him and known Him in the flesh, could therefore testify more fully that He was God-Man because they had this ultimate fact in their interior memory. Now, the mission of the New Church on earth is to proclaim this same doctrine, and therefore the 19th of June is an important day in the Church. It is to be regretted that it is not more generally observed, for it is a day particularly adapted to the presentation of the doctrine of the Divine Personality of the Lord, especially necessary in these times of doubt and uncertainty on this subject." The Ladies' Aid Society had made for this occasion small badges of red and white ribbons with the Greek letters Alpha and Omega printed on the ends and fastened with a pearl stickpin, the design intending to symbolize the Doctrine of the Lord.

     GREAT BRITAIN. The one hundredth session of the GENERAL, CONFERENCE of the New Church was held at Anerley, London, June 17th-21st. No special festivities marked the centenary meeting of this the oldest of the organized bodies of the New Church on earth. The meeting included the 19th of June, but the fact does not seem to have been observed. An increase of forty-three members was reported. The new society at Chester was received into the Conference.

503

On the other hand, the society at York has become defunct. The resignation of the Rev. Isaiah Tansley as principal of the "New Church College" was accepted. Eleven "out-students" had attended his theological class. The ordination of Mr. W. R. Horner, of Liverpool, and Mr. Thomas Moss, of Newcastle, was authorized.

     The SWEDENBORG SOCIETY held its 97th annual meeting in London on June 11th. The sale of 15,718 of the Society's publications during the past year was reported, as compared with 22,827 delivered during the previous year. In this total there were 5,123 volumes of the Theological Works, as compared with 21,142 during the preceding year. Of publications in other languages there were sold twelve volumes in Latin, twenty-four in Russian, six in Swedish, fifteen in Dutch, twenty-one in Welsh, and one each in French, Polish, Italian, and Arabic. The edition of "Scripture confirmations," (the Dicta Probantia), which was reviewed in Life for January, has been withdrawn for much-needed revision. But little progress has been made in phototyping the Index Biblicus. A sub-committee was appointed to consider in what way to celebrate the centenary of the Society in 1910. The library has recently gained possession of an autograph letter by Swedenborg, dated November 27, 1727, and addressed to Abraham Schonstrom.

     New Church Day was celebrated by special services at Kensington and Argyle Square, on June 16th, and at Flodden Road, Camberwell, on June 23d.

     The Rev. J. F. Buss, speaking at the recent annual meeting of the NEW CHURCH COLLEGE, London, took occasion to point out the necessity for more systematic training for the ministers of the Church in order to enable them to see clearly the harmony of the Doctrines. His experience was that there was not always this clearness even with those trained at the College. What was required was something in the nature of a systematic course in New Church Theology and New Church Philosophy, so that the student should have a grasp of the whole scope and connection of both. This would have the effect of giving the student a united conception of the whole, and thus prevent any bewilderment on his part.

504

It was not a right thing to say, as one minister is reported to have said from the pulpit, that he found Swedenborg said one thing here and another there, and in another place something else, and when, to assure his hearers, "Well, I have no solution to offer on this difficulty. Mr. Buss continued, and said if there were in their College a Provision for a thoroughly systematic course in New Church Theology and New Church Philosophy, such uncertainty would to a large extent be obviated. He believed in a wide and thorough culture, not only in New Church subjects, but in Hebrew, Greek, and Latin, and other related subjects.
JOURNAL 1907

JOURNAL F. E. WAELCHLI 1907

Announcements.

505

NEW CHURCH LIFE.
VOL. XXVII. SEPTEMBER, 1907.          No. 9.
     Eleventh Annual Meeting of the Council of the Clergy of the General Church of the New Jerusalem

     HELD AT

     BRYN ATHYN, PA.

     FROM WEDNESDAY, JUNE 12TH, TO SUNDAY, JUNE 16TH, AND MONDAY, JUNE 24TH, 1907.

     Wednesday Morning, June 12th, 1907.

     1. The meeting was opened with worship conducted by Bishop Pendleton.

     2. The members present were: Bishop Pendleton, Pastors Bowers, De Charms, Alden, Price, Odhner, Waelchli, Pendleton, Rosenqvist, Synnestvedt, Acton, Gladish, Doering, Keep, Klein, Cronlund, Caldwell; Minister, Brown; Candidates Pendleton, Gyllenhaal, and Iungerich.

     3. The Secretary of the Council read his report.

     4. The Reports of the Ministers were read:

     The Rt. Rev. W. F. Pendleton, as pastor of the Bryn Athyn church, officiated at one baptism of an adult, five baptisms of children, eight confirmations, one betrothal, and two marriages.

506

     The Rev. E. Bowers, missionary, officiated at seven baptisms of adults, eleven baptisms of children, and two confirmations. In the course of the year seven persons, whom he visited on his missionary tours, have passed into the spiritual world.

     The Rev. Richard de Charms has continued to act as Secretary to the Bishop of the General Church. Has performed no pastoral work except to preach for the Bryn Athyn Society several times.

     The Rev. Andrew Czerny, pastor of the London and Colchester Societies, officiated at one baptism of a child, two marriages, and three funerals. The work in the two centers of the General Church in England is progressing quietly. A series of sermons on the Apocalypse is being given. Doctrinal classes are held at both centers. The London School has been continued, though the number of pupils is smaller than it was last year.

     The Rev. William H. Alden officiated at one marriage and one funeral. Preached in Bryn Athyn six times, in Philadelphia three times, in Middleport once. Was received as a minister of the second degree in connection with the Conference of the Clergy in September, 1906. Has been engaged as a student in the Theological School of the Academy. Also engaged as an instructor in History in the College of the Academy, and has conducted an adult class in the study of the Gospel of John in the Philadelphia church.

     The Rev. E. S. Price, pastor of the circle at Allentown, officiated at one baptism of a child and one confirmation. Preached eleven times and administered the Holy Supper twice. In addition, has officiated as dean of the Academy of the New Church and has also performed professional duties as instructor in the schools of the Academy.

     The Rev. C. Th. Odhner has performed no special ministerial services during the year, outside of his general duties as professor of Theology in the Academy of the New Church, and as editor of New Church Life.

     The Rev. F. E. Waelchli, pastor of the Carmel church, Berlin, Ont., officiated at four baptisms of children, two betrothals, two marriages, and one funeral.

507

Also performed the duties of headmaster of the Carmel Church School.

     The Rev. N. D. Pendleton; pastor of the Pittsburgh Society, officiated at five baptisms of children, two confirmations, two marriages, and two funerals. Every Monday afternoon holds a class in Conjugial Love for young ladies. Other arrangements the same as before.

     The Rev. Joseph E. Rosenqvist, pastor of the Advent Church, Philadelphia, officiated at three baptisms of children, three betrothals, three marriages, and two funerals. Has performed pastoral duties for the Baltimore Circle.

     The Rev. Homer Synnestvedt, assistant to the pastor of the Bryn Athyn church, officiated at one baptism of a child and one marriage. Has had charge of the Day School of the Society, and has also served the Academy, teaching in the College and in the Normal Department, and taking charge of the Boys' Dormitory. Visited Baltimore once as Secretary of the Philadelphia District.

     The Rev. Alfred Acton, non-resident pastor of the New York Society, officiated at two baptisms of children. Has continued to serve as assistant editor of New Church Life, as secretary of the General Council, and as member of the Bishop's Consistory; and has continued in his regular duties as professor of theology in the Academy. Visited New York twice a month. The work there has been going on quietly, and there has been some progress. The attendance has not been what might have been expected from the size of the society, but a variety of unavoidable causes have contributed to this circumstance. The Society has been increased by the advent of a new receiver. There are also one or two regular members of the congregation who are not as yet baptised into the Church.

     The Rev. W. L. Gladish, pastor of the Middleport, O., Society, officiated at four baptisms of adults, two baptisms of children, one betrothal, two marriages, and four funerals. The year has been an interesting one, and shows some progress in the church in Middleport. There has been some loss by removals, but the Society has gained five new adult members and several children. There are two classes studying the Principia,--a men's class and a women's class.

508

A Ladies' Auxiliary Club has been formed. The sermons have been mostly in series. The Sunday evening doctrinal class has followed the Lord's Glorification as given in the Arcana. A series of four popular lectures on the doctrines was given in January and February. The average attendance of strangers was about twelve.

     The Rev. C. E. Doering officiated at one baptism of a child. As heretofore, he has been employed by the Academy of the New Church.

     The Rev. R. H. Keep, pastor of the Atlanta and New Orleans Circles, reported that in Atlanta the services are now held in one of the public buildings. A supply of the ten cent edition of Heaven and Hell is being sold through the book stores. In New Orleans the regular Sunday meeting for the reading of the Writings is sustained, with an average attendance of seven or eight. Mr. Keep offered to Thos. Nelson and Sons articles on Swedenborg and the New Church for their new Encyclopedia, and they accepted the papers.

     The Rev. David H. Klein, pastor of the Immanuel church, Glenview, Ill., officiated at four baptisms of children. As superintendent of the Immanuel Church School he has supervised the work of its classes and taken an active part in its management.

     The Rev. E. R. Cronlund, pastor of the Olivet church, Toronto, officiated at two baptisms of children and two confessions of faith. During the year eleven members of the General Church have removed from the city. Three doctrinal classes are held regularly.

     The Rev. W. B. Caldwell, pastor of the Sharon church, Chicago, officiated at one baptism of an adult, three baptisms of children, one marriage, and two funerals. Besides the regular uses, he conducted services on the South Side during the winter. He preached in Glenview three times, exchanging with the Rev. Mr. Klein.

     The Rev. Joseph Boyesen reported that he is assistant to the pastor of "The New Church Society in Stockholm, Sweden."

     The Rev. E. J. Stebbing acted as headmaster of the Carmel Church School until November, 1906, when he resigned.

509

His resignation was necessary owing to the financial embarrassment of the Berlin Society. At present he is engaged in secular work at Washington, D. C.

     The Rev. R. W. Brown, instructor in the Schools of the Academy, has not done any active ministerial work during the year, except to preach once in Colchester, England.

     Mr. Alfred Stroh, has not preached or taught any doctrinal classes, but has continued his studies at the Universities of Pennsylvania and Upsala, and has been engaged in editing the scientific works and letters of Swedenborg.

     Mr. F. E. Gyllenhaal has pursued his studies in the Theological School. Preached three times in Bryn Athyn and once in Philadelphia. Has received a call to minister to the Denver Society, and will go there in the latter part of August.

     Mr. C. R. Pendleton, Jr., student in the Theological School, preached three times in Bryn Athyn and once in Philadelphia. Has done some teaching in the Academy Schools, and has given a series of lectures to the ladies of the Bryn Athyn Society.

     5. The Docket was read and new subjects were added.

     6. The Minutes of the last meeting were read and approved.

     7. The Bishop stated that the Consistory had considered the matter of the introduction of a pastor into the third degree of the priesthood, and had decided that no action is advisable at present.

     8. The subject of MEMBERSHIP IN THE GENERAL CHURCH was considered.

     It was suggested that the names of such as in no wise manifest an interest in the General Church be dropped from the list, but no action was taken.

     9. On motion, it was Resolved, that the publication of the list of members of the General Church be referred to the Executive Committee.

     Wednesday Afternoon.

     10. The Bishop read a paper on THE GENERAL CHURCH OF THE NEW JERUSALEM AS AN ORGANIZED FORM.

510

     The paper opened with the following preliminary: "The General Church of the New Jerusalem is a body of the New Church organized for the performance of certain spiritual uses of the Church, which are in general, teaching men the way to heaven and leading them to walk therein." Then followed the Faith of the General Church, in a brief form. And after this, the established order of organization of the General Church was presented, as to the Priesthood (the three degrees, ordination, the Council of the Clergy, the Consistory), the General Council, the choice of a pastor, the choice of a Bishop, the General Assembly, the District Assemblies, the Corporation of the General Church, and the Academy.

     In reply to the question whether it was the design of the paper to draw up an instrument of organization as a guide or constitution of the General Church, the Bishop said that if his paper were printed, there would be nothing included that is not in actual practice, or adopted at the time of publishing.

     In answer to a question as to the authority of the form outlined, he replied that it was of authority just so far as it was a statement as to the way things are done. It was likened by Mr. Acton to the Common Law of the country, which would be modified by practice.

     The Bishop referred to the opposition on the part of Mr. Benade to having a constitution or to legislating for the future, which was assented to and adopted by all at that time. He had always believed this to be the correct principle. Still it seems useful to have some statement, in writing or print, of what our form is. That use will be greater now that the General Church exists as a corporate body.

     Mr. Price thought there could be no harm in having a written instrument, provided it contained a provision for change as need might arise.

     Mr. Odhner referred to the use which he might have made of such an outline of organization in his recent preparation of a statement regarding the General Church for the United States Religious Census. What he had written was very similar to what the Bishop had presented.

     Mr. N. D. Pendleton stated that a difference between the form presented and a constitution is that the form is not binding; and that a resolution would not be necessary to change anything in it.

511

     Mr. Price thought that the objection to a constitution was that a change could be made only with great difficulty. There ought to be an easy method of change; yet the form, when adopted, should remain the organic law so long as it is not changed.

     Mr. Acton said that the Corporation of the General Church has a constitution and by-laws. These are necessary there. It could not exist in ultimate form without it. With regard to the Church, he thought the best thing to do now was to note what was being done and leave the matter of change to the future. The older the Church the more fixed would become certain practices. But in the form in which it was put, we were very free to change, and the conservative principle, which would prevent unwise change, would be an internal bond and not an external.

     Mr. Odhner thought that it would not be well for individual societies to be free to make rules conflicting with the order of the general body, as, for instance, to receive members who are not members of the General Church. The form is binding so far as it is the general policy of the Church for the Church as a whole. The Church as a whole must decide whether some other method is desirable; individual societies ought not to adopt a different policy.

     Mr. Acton said that it would be changed as it had been formed, by long continued deliberation, practice and unanimity.

     Mr. N. D. Pendleton was not quite clear as to the way in which changes should be made. Should the subject come before the Assembly?

     Mr. Acton replied that the practice had been to discuss ecclesiastical matters in the Ministers' Council and there formulate any change; and to discuss and formulate any changes in civil matters either in the Assembly or in special committee.

     Various points in the paper were discussed.

     11. On motion, it was Resolved, that the paper on the General Church as an Organized Form be referred to the General Council for further consideration.

512

     Wednesday Evening.

     A Symposium of the Clergy was held, the state of the New Church in foreign countries being the principal subject of discussion.

     Thursday Morning, June 13th.

     12. A Conference on THE STATE OF THE GENERAL CHURCH was held.

     Bishop Pendleton opened the discussion by pointing out that with the Church as with the individual man, it is necessary that the state of evil or tendency to evil be known, that one may remove the evils. The Church is a larger man, and so, in inquiring into the state of the Church, the first thing is to inquire as to what things need to be removed in order that the Church may come into ever increasing light of illustration, for the light of illustration is the center of the Church. He suggested that each give his idea of what the Church needed in order that it might not be in a state of arrested development. A Church in which there is such a state will come to an end, and the true Church will be established outside of it. The question is ever before us, whether the Church will be perpetuated with us, or whether it will be necessary to make a new beginning. And in the history of the Churches from the beginning, so also apparently in the New Church, it is sometimes necessary to make a new beginning from the outside. This is indicated by the permission asked of Pharaoh by Moses to go and worship three days' journey in the wilderness.

     Mr. N. D. Pendleton thought that nothing could be more interesting and useful than the conference on this subject. The ideas on it will vary. The Church needs to go forward and develop, continually removing things that stand in the way.

     Bishop Pendleton said that it would be a self-acknowledgment of where we are and what we are.

     Mr. Klein referred to the delightful social life of the Church, but realized that this would be of no value without the spiritual principle within it.

513

There seemed to be no difficulty with the interest in Sunday worship; but in the doctrinal classes there was difficulty on account of the people being very tired from their day's work. The difficulty was to establish something of a reactive with them. He suggested various ways of securing this, as, having the members ask questions, look up references, and each one present something in class. Another difficulty he felt was the tendency of some to disorderly social pleasures.

Bishop Pendleton counseled wisdom in dealing with such things. Let the minister by all means avoid crusades.

Mr. Waelchli doubted if there is as much reading of the Writings as in former days of the Academy movement. It is difficult to arouse people to the regular and systematic reading of the Writings. The most earnest readers of the Doctrines are mainly older persons who formed the nucleus of our movement in the beginning. Those who have joined in with them later are, for the most part, not following in their footsteps in this respect. But perhaps we ought not to expect that all our members should be earnest readers of the Writings. It will probably always be the case that some will have an affection for interior truth, while others will have an affection only for exterior truth, although they are not opposed to that which is interior. We are taught that most of those who after their entrance into the world of spirits come into the third state there, are instructed by angels of the lower heavens, and only a few by the angels of the higher heavens. Therefore we should not allow ourselves to become discouraged because there is not sufficient interest in internal truth, so long as we find an affection of truth, and loyalty to the Church, and an endeavor to live its life. Still, we must not become indifferent, nor cease to try to improve the state of the Church, so that there will be more and more who will coma into an internal love for the things of the Church. The work of educating the young people has not done all that some have hoped for. They have remained in the Church, but, in many cases, do not show sufficient interest in internal things. He believed that there is something lacking; and that if we can find what this is, we can improve our methods and get better results. With young people there must be aroused the affection which is in accordance with their state.

514

Is not the first state, which prepares the way for other states, that of combating against falsities? Probably the state of interest in the Doctrines on the part of the old Academicians is due to its having been established with them in the early days of conflict. If the young people could pass through something of a similar experience, it would lay a plane with them that would be of value later on. Conflict awakens people; awakens the affections; wars arouse patriotism. The first state of one coming into the New Church from the Old is one of combating falsities with others and imparting the truth to them. And perhaps, with our young people, on their coming into the Church, the zeal of external evangelization, awakened with them, would serve as the means of arousing the desired affection of truth.

     Mr. Odhner agreed that we must not neglect the wild-ass state. There could be no Isaac until there had been an Ishmael. Because this principle has been recognized, the Academy has been able to bring up its young and keep them in the Church. Of course, there will always be comparatively few who enter interiorly into the Doctrines. But the duality will improve by the perfecting of the work of education and by marriage within the church. But the state of combating must be cultivated. That is the state of the young.

     Mr. Klein found that the young men who had attended the Academy Schools maintained a great interest in the Church and in the Writings.

     Mr. Caldwell said that those who came to the School had something added that others had not; but it is a mistake to suppose that everyone will come out a fine interior Newchurchman. Still it will be found that the majority of those who had received an Academy education had something which they cannot get away from. Sometimes they would be glad to get away, but they cannot; and it carries them through the wild-ass stage to the higher rational state.

     Mr. Price had found it to be the case with children in the Academy, that their minds were an absolute blank with regard to knowledge of the Old Church; where that state exists it is a question how to meet it and to teach them that the Old Church is such a serious thing and that it is so necessary to fight it.

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     Mr. Klein said that they would come to see it when they went out into the world.

     Mr. Odhner pointed out the need for the priesthood to lead the people into new fields all the time, especially to present spiritual truth in natural light. We must come down to the plane of the Scientific Works and get a natural-world basis for one theology.

     Mr. Gyllenhaal spoke of certain meetings of young men who had gone out into the world and run up against conditions there. They had great interest in the spiritual things of the Church.

     Mr. Gladish found full assent to the Divinity of the Writings, but a certain lack of piety. The thing needed to be put away was that sort of hard shell or crust that was satisfied to accept the Doctrine, to carry it out in honest life, but without much affection or devotion to the Lord and to the things of worship. He thought the study of the Scientific Works useful, because it brought up new ideas, and things not settled and determined, and so awakened and broadened the affections and the life of the members.

     Mr. Cronlund also felt the need of more piety, and thought that family worship was not practiced as much as it should be in the Church, and that perhaps there was not enough conversation among the members on things of the Church. He noticed a great difference between those who had attended the Academy Schools and those who had not. But we could not expect all to take an equal interest in the internal things of the Church. Every society in heaven has its center and its circumference, and it is so on earth. As long as we have a center, the state is hopeful.

     Mr. Rosenqvist thought the Church at present to be in a very external state. There was more knowledge than real acknowledgment, and even greater lack of real belief. He felt that the fault was with the ministers. The great drawback was the disposition to consider things sufficiently good as they are, and to look for remedies outside of oneself. It is the duty of the minister to try to come into true acknowledgment of the truth, and also into true belief, which is genuine affection of the truth, and earnest endeavor to live according to the truth, because otherwise he could not have interior light, and lead the people as he should.

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He found more difficulty than formerly in keeping up interest in his doctrinal class, and was quite sure that the fault was in himself.

Mr. De Charms thought that the remedy, so far as the priesthood was concerned, was to give instruction, so that the people might be fully informed as to what was involved in the growth of the Church, and what their part was. They should teach the great doctrine of the absolute necessity of shunning evil as sin. Knowledges were necessary, for knowledge exists for the one end of the salvation of souls.

Mr. Synnestvedt thought we should face difficulties squarely, but at the same time not be affected with anything of despair. He thought Mr. Rosenqvist's attitude the right one and likely to bring out whatever there was of affection and reciprocation among the people. When we come to examine the work of the School, we find ample confirmation of the teaching that the Church is in an external state. The Church is in the desert; we cannot deny that. We must not expect too much, not expect too intellectual an apprehension of the Doctrines. We are all stimulated by some external interest, but we must remember that such a state is only loaned to us. It is as with the first state of marriage, which we know is not our own; it is only the blossom state, and we must later go through the green fruit state. We should not be satisfied with anything less than deep and sincere and abiding interest in the Writings, that will cause the reading of something of them with delight and reverence every day. If fights come we will get the benefit of them; but they are not to be sought for themselves. We should seek peace and pursue it, and we do that by cultivating a state of humility which will cause us to seek in ourselves as priests mainly the cause of any lack of growth. As priests we can see more clearly than the people, how little we have and are, and how little right we have to expect that the little we have shall be of genuine quality. We have found encouragement in the young people who go out from us; but whatever has been accomplished has been the result not of any great amount of spiritual life among us, or of any magnificent work which we are credited with by loyal and devoted followers, but really the result of just the little that the Lord has given here and there, which has from time to time, perhaps only once or twice during the school course, touched the right spot.

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He believed that at any time we would be very near failure, but for the Lord's Providence. It seemed to him that the growth would come in those societies where there was the frankest kind of recognition that we must not expect great things in the desert, and where there was the fullest recognition of the few things in order that by them there could be preparation for the many.

     Mr. Alden said that in doing our work, we must have confidence and yet be in humility. We should have confidence, because what we do is of the Lord and not of ourselves.

     Mr. Caldwell was afraid that there were some people who would be very glad to hear that the priesthood was to be blamed for the lack of love for the Church among the members. He did not think that that should involve the whole attitude of the priest. A man needed a certain confidence in the performance of his use. People will go to the man who knows his business. At the same time there must be humility.

     Mr. Cronlund thought the young men were less disposed to be faithful than the young women. They did not seem to always manifest the same interest. Consequently the older members of the Church are inclined to exercise a sort of fatherly care over them; to lecture them. He did not think it had a good effect. A better way is to try to be their companions and brothers, and not to dictate to them.

     Mr. Keep spoke of the difficulty of dealing wisely with the people in the matter of leaving them in freedom and yet making suggestions in matters of life. He thought that the lack of piety had been somewhat of a prevailing state. It is very plain that we should have concern for the right interpretation of Doctrine, and the mind of the Church has been alert in that respect. The laymen read the Doctrines and are interested in the studies which the priesthood produces, but other effects are slow in coming. But progress is not made in the state of combat. There is first the state of study and preparation, then of application, then of rest in which is growth.

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The Bishop said that every pastor will find it necessary to protect the young from those older in the Church, who forget that they were once young themselves. It is the law of heaven and the law for every adult that no one should say what another is to do or what he is not to do; and until that law is introduced into the New Church, the Church will not reach the state in which it ought to be, the state of full freedom. The tendency is for the wild-ass state to continue through life, and the tendency in that state is to lecture others. And the priest, if he himself is alive, will continually look out for this, and protect the young in their novitiate state. In that state they will be hurt and driven away, unless they are protected; they may be driven out altogether. Mr. Benade once made the remark, and I have often repeated it, that it is the great use of the Church in our day to establish the internal of the Church. That is because the internal Church is first, and there is no Church unless there is an internal Church. We must, indeed, have the hope that the internal Church has begun to be established. Without that hope our work would be vain. In order for its implantation there is continual need for the removal of obstacles to it. The Lord, with respect to this internal of the Church, is continually furnishing us with signs of its appearing in the external; and if we are wise we can read those signs. In a letter to Dr. Beyer, Swedenborg says that the New Church will be given a sign. The indication there, is that that sign is this very thing, illustration in the Church, the active presence of the internal of the Church, that presence seen, recognized. It is quite clear that this is what was in Swedenborg's mind when he wrote this to Dr. Beyer,--the presence, the seeing the signs of the presence of the internal of the Church, and the continual working toward it and providing for it; and the chief workers in this are the priests, as taught here: "It is according to Divine order that a New Heaven should be formed before a New Church on earth; for the Church is internal and external, and the internal Church makes one with the Church in Heaven, thus with heaven; and the internal is to be formed before the external, and afterwards the external by the internal that it is so is known among the clergy in the world.

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As this new heaven, which makes the internal of man, increases, so far the New Jerusalem, that is, the New Church, comes down from that heaven; wherefore this cannot be done in a moment, but it is done as the falses of the former Church are removed; for what is new cannot enter where falses have been ingenerated, unless these are eradicated, which will be done among the clergy, and thus among the laity." (T. C. R. 784.)

The indication there is most plain that the internal of the Church is to be established first with the clergy, and by them wit); the laity. Of course, the first thing in this is illustration, understanding of Doctrine, the formation of a genuine theology in the Church. It seems to me, however, that there is something more than that with the clergy, and I would be glad for some expression as to the belief of the ministers of what this work is with the clergy in establishing the internal Church, and how much more there is in it than merely the formation of a true theology, which is of course essential. What is the work among the clergy in preparation for the internal of the Church, further than the establishment of a genuine theology in the Church? There exist the signs of the presence of the internal in the Church, and we are wise if we are able to read those signs and to act according to them, and to provide a way thereby by which the internal of the Church can come into the external. It is very clear, also, that although we are to hope and should have the hope that the internal of the Church has been established, yet the sign seems to read this way; that there is not much establishment of it as yet, because when it is established, there will be external increase and growth among many. So that when there is growth among many, the sign will be most emphatic that the internal of the Church is established; and so we see everywhere that the Church is held back in its growth, and it is held back because the internal of the Church is not as yet prepared. But we must not despair, but read the signs, and co-operate with the Lord.

Mr. Alden said that it has been stated that the Church needs first to be in the understanding of the truth. It has even been said that our fathers were in the understanding of Doctrine, but that we may be in the enjoyment of the life of good. But the truth is that when our fathers were in that state, there was also desire for the life of the Doctrines.

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The state of intellectual life is no less a necessity for us than it was for them. The external of the Church is the worship and the understanding of Doctrine; from this with every individual there must grow up the internal which is the life of charity from Doctrine. With the individual and with every generation there must be interest in the Doctrine, not merely intellectual, but for its bearing on the life. The Rev. James Reed pointed out twenty years ago that there was no longer in the Convention the interest in the Doctrine for the sake of life which there had once been.

     Mr. Caldwell stated that the way to bring out the internal of the Church was to lead in freedom rather than to drive. It is very easy to bring about an external state by driving, and to close up the internal. He thought the external persuasiveness of Christian Science was the reason for its rapid growth. He believed the thing for the priest of the New Church to do, was to go quietly on, preaching to the best of his ability, living the truths to the best of his power; and he will find that this will lead the people into the internal.

     Mr. Synnestvedt said that people instinctively preserve their freedom. It may be infernal freedom, but they will preserve it.

     The Bishop added, that what is implanted by compulsion has no root.

     Mr. Gladish said we should not remain satisfied with an external state, thinking that only a few will take an internal interest in the Doctrines. We should expect what is internal from each one, and continually be in the earnest endeavor to bring out the love for the Doctrine of the Church. There is a tendency sometimes in doctrinal classes, when there is an awakening of interest in public questions, to get away from the Doctrines. He questioned whether this is useful. He believed that the true method of teaching is to keg close to the Doctrine; and the highest possible conception of the truth that the minister himself can gain by study is always to be treasured and to be enrooted in his own mind to give to his people. This requires a considerable amount of preparation. There was the first state of study, and then the turning it over and over in the mind, for the sake of the people who had not been in the academic study of the question.

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Mr. N. D. Pendleton dwelt on the fact that the state of the church was according to the state of the priesthood; and in looking for the difficulties which bring about arrested development, the place for the priesthood to look is right within its own body. The state of the Church that comes by reaction can only be according to the state of the original action. If there is anything wrong with a society, it is the pastor's duty to look within himself and see if he is doing all that he ought to do, at least to make his chief examination there. He also agreed as to the necessity of conflict. There is always conflict when there is the putting forth of new ideas; when conflict ceases then growth ceases. If a man is no longer capable of sustaining conflict in his own mind, growth ceases. cut real conflict is a serious matter; it is temptation, and not a thing to be artificially stimulated. It comes of itself. In a real temptation the end is in doubt, and that is the origin of the suffering. When a conflict which is real temptation to those engaged in it, arouses in the young a state of interest,--that is useful in a way, and yet it is artificial. It does not last. When a conflict of this sort rages in the Church, everybody is interested, and there seems to be a great deal of interest that afterwards dies out. Appearances are, then, very deceptive as to what the state of the Church is. It is only afterwards that it can be seen whether there has been any progress. If a conflict in the Church is not sustained by real affections, then what is spiritual has not taken the place of what is natural. In a conflict the natural zeal for truth sustains in the beginning, but this must be followed by spiritual zeal, while what is natural dies out. The men of the old Academy went though a great fight, and those of them who established an affection for spiritual truth became centers of light in the Church because they had that spiritual affection established,--not from any interest in the fight, for there was no stimulus of that sort, but because they had conceived a real abiding spiritual love. Those men represented the fruit of the fight; and so it is with every crisis through which the Church passes. The sign of illustration of which the Bishop spoke must be established over and over again. No man is born into it. He must come into it by certain processes of regeneration.

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It is the one thing of value, and has existed from the very beginning of the Church. In the Lord's Providence it has never been allowed to die out and it will continue. It is the living perception of the truth; it is the sign that one has been given to know the difference between the internal and external conviction of the truth. Exterior conviction is gained by going to school; interior conviction is the seeing of truth in its own light in one's one mind. The sign may be given to anyone, and a man may perceive that there are times when he has it; and there are times when he certainly does not have it. But when the Lord grants the least perception of the truth, which is the seeing and knowing that it is truth, he has the sign, and that is heaven with man. The end and aim of everything we do, of every conflict, of all that we teach, of all that we learn in any way whatsoever, is that there may be reached and achieved the seeing of God, which is given to the pure in heart. That is what angelic happiness consists in. It is heaven itself, and in the degree that it exists, there is the internal of the Church, and the internal of the Church is in the world.

     Mr. Odhner spoke of three essentials which go to the building up of the internal of the Church: The first is the establishment of a true theology in the Church, which could come only so far as the falsities of the former Church were eradicated one by one. In the Academy that had been carried on far more than anywhere else; but he had come to see that there had been only built up the condition in which the true theology might be developed. We had been as it were fighting for safety on the walls, but had done little in entering into the Doctrine itself. It was coming, but it could only come by every minister being a theologian, and making it his life's work to study the Doctrine for his holy use. The people will not be content with the preaching of generals, but they must be led inward and upward all the time with new food; and the store is inexhaustible.

     The second essential is the cultivation of freedom in the Church; for the internal can only develop in a state of freedom.

     The third not yet referred to, but which he regarded as the most evident sign that the internal of the Church existed in the world, was the conjugial. Whatever may be our state, there is that sign in the families of the Academy, true marriages, marriages based on religion, based on sympathy and mutual love of spiritual things.

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He remembered how in the earlier days of the Academy, Conjugial Love was a continual subject of conversation. But there had been but few articles in the Life for years on this subject. We had been fighting, fighting, fighting; but the time was coming for constructive work.

     Mr. Price recalled that when the Pharisees asked for a sign, the Lord said that no sign should be given but the sign of the prophet Jonah, the meaning of which was that the spiritual man is able to perceive that the Lord is able to accomplish regeneration with him; or, what is the same, that the man is able to see and to know that the Doctrines of the Church have the power in them to regenerate him if he will co-operate. That seemed to him to be what we are to look to,--to perceive this sign that there is some regeneration, some progress, perceptible in the Church more than with others round about us. Of course, there always arises the danger of conceit with the man himself; nevertheless, upon reflection he may at least know that whether he is regenerating or not, there is that power in the Doctrines to regenerate him if he will co-operate.

     Mr. Bowers thought that the spirit manifested in the consideration of this question must be one which would promote the establishment of the internal of the Church, and by means of the internal the external.

     Mr. Caldwell found another sign in the teaching of the Divine Wisdom as to how a man may know whether he is in the internal or the external love of use. He may know that he is in the internal love of use if he is in aversion to evil. He thought the sign spoken of by Mr. Pendleton is involved in the sign of the Son of Man coming in the clouds of heaven, wherein the power and glory is perception in the Church.

     Mr. Synnestvedt said that another sign whether a man is making headway against his evils, is, whether he is delighted or not when evil occurs to those who are in his way. That is a practical sign.

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     Thursday Afternoon.

     13. A paper by Mr. F. E. Gyllenhaal on "THE MATERIALIZATION OF SPIRITS" was read.

     The paper dealt with a passage in the Adversaria (n. 1457) teaching that spirits can take on material bodies, when the Lord sees well that this should take place. The paper caused considerable discussion, some holding that the passage is to be accepted literally, others that it must be interpreted in the light of the general teachings of the Writings.

     Thursday Evening.

     14. A public session was held.

     15. The meeting was opened with worship.

     16. The Rev. C. Th. Odhner delivered the Annual Address to the Council. His subject was: "THE FIRST NATURAL POINT, IN ITS RELATION TO THE THEOLOGY OF THE NEW CHURCH."

     Mr. N. D. Pendleton asked on what authority Mr. Odhner identified the Point with the Nexus. Mr. Odhner answered that the passages had been quoted in the May Life, in answer to a letter from Mr. Gladish. It had been shown that the Point was identical with the "pure simple," which also was the Nexus, N. D. Pendleton stated that the functions predicated of the Point in the Principia certainly appear to be the same as the function of the Nexus in De Infinito, but otherwise the two seem to be entirely distinct in the latter work. He would be glad to see any passage identifying the pure simple with the Nexus, as he had looked in vain for any such identification.

     Mr. Gladish admitted the appearance that the Nexus and the Point are the same, and serve the same purpose. Nevertheless in De Infinite the Nexus is purely infinite and altogether Divine while in the Principia the Point is not purely Divine but is limited, having one limit. Although in a sense it is a medium between the Infinite and the finite, it is such a medium wholly on the finite side, being a created entity. Mr. Odhner's contention that the pure simple is something different from the first simple, is not supported by De Infinito where we read "The conclusion follows that the Infinite is the immediate cause of the finite or first simple. And this is the answer to the first question, so that it is no longer doubtful that the Infinite is the immediate cause of the primitive or pure simple."

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It is here shown that the primitive or pure simple is the same as the finite or first simple. Swedenborg in this passage uses four different terms for one and the same thing. This use of different terms for the same thing is a peculiar feature of the scientific works, whereas in the Writings, with few exceptions, the use of terms is very exact.

     The Rev. J. F. Potts expressed his sense of admiration for the ability shown by the writer of the paper. He rejoiced because there remained nothing further to be said on that side of the question. Nevertheless, he wholly disagreed with the conclusions of that paper. Mr. Odhner had tried to show that the "points" condemned in T. C. R. 20 and D. P. 6, were not Swedenborg's first natural points, inasmuch as Swedenborg predicates substance, infinite substance, of them. On the contrary, Swedenborg in the Principia, states that "in the Infinite there is nothing substantial," and that there is nothing substantial until you come to the first finite, which is produced from the points. He says, "In the whole world there is no other substantial than this finite." You cannot get away from this. Just remember what Swedenborg was when he wrote the Principia,--what he knew and what he did not know. He had no Divine Revelation to give. He was a man entirely ignorant of the Doctrine of the New Church. If you accept such a doctrine as I have read recently in the Life, that Swedenborg wrote better than he knew at that time, you introduce a kind of miraculous element, and it suggests that when Swedenborg wrote this book he did not know what he was talking about, that he had no rational conception of what he was writing. If there ever was a rational writer it was Swedenborg. Even in the Writings themselves, he never wrote down anything which he did not understand.

     Mr. Acton could not suppose that Mr. Potts understood Swedenborg to teach that the Infinite and the first Point were non-substantial in the sense of being nothing. Swedenborg evidently had spoken of the first finite as the first substantial in the sense of it being the first thing "standing under," the first thing existing apart from the Infinite. Being Esse itself, the Infinite is substance itself, but in the created universe the first finite was the first substantial.

     Mr. Odhner referring to Mr. Potts's statement that Swedenborg was a most rational man, said that he would have been most irrational if he had spoken of the Infinite as having no substance, or of the first Point as being pure motion in an infinite nothingness. No philosopher could ever conceive such an idea. By the first finite being the first substantial, Swedenborg, of course, meant the first finite substantial.

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As to the passage quoted by Mr. Gladish, he had quoted only the last sentence, but the difficulty would vanish if he would read the whole passage. Swedenborg never could have been so foolish as to use four different terms for one and the same thing in the same sentence. What he set out to prove was that the pure simple, though infinite, was immediately produced by the Infinite itself, as the Son, though Divine, was begotten of the Father. And then he goes on to prove that the first simple, or creation in its first finition, being immediately produced from the infinite or pure simple, was thus also produced immediately from the Infinite, just as the world was created from the Word which was with God and which was God,--the "Only-begotten." A few pages further on, in the work Oz the Infinite, he shows that the relation between the Infinite itself the pure simple, and the first finite, is the same as the relation between the Father, the Only-begotten Son, and the created world. As to Mr. Pendleton's question, Swedenborg in the work On the Infinite shows very clearly that the pure simple is the same as the First Natural Point, the predicates being identical, while the things predicated of the first simple are the same with the things predicated of the first finite. Line upon line, and precept upon precept, he brings over the Point and the first finite into the idea of the pure simple and the first simple. Now, then, if it is clear that the pure simple is the same as the Point, and that the first simple is the same as the first finite, how can we doubt about the pure simple being the Nexus, since we know that the Point is the medium between the Infinite itself and the first finite?

     Mr. Klein: It is stated that the Point has one limit or boundary, and this at first made me think that it could not be the same as the Nexus, which is infinite. But here is the passage which seems to be what Mr. Pendleton asks for: "This pure simple admits of no degrees; the essence of the pure simple lies in the absence of parts and constituents, of which it is destitute, extension, space, dimension, and bulk." This seems to be just what the Principia predicates of the Point.

     Mr. N. D. Pendleton: I am not arguing against what is said there, but I am speaking about the Nexus.

     Mr. Klein: The pure simple is the Nexus.

     Mr. Pendleton: That is the very point that is to be demonstrated.

     Mr. Alden rose, not to argue the question, but to state a position. There appeared to be a tendency to require faith in the scientific works of Swedenborg, a priori, rather than to examine and find out if they were true. It seemed to him that we must recognize the distinction between the earlier and the later states with Swedenborg, the period before and the one after Swedenborg's inspiration.

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Whatsoever Swedenborg wrote after the full opening of his spiritual sight, beginning with the Arcana, is the Word of the Lord to His New Church. During the preceding period Swedenborg was in a state of preparation. He began with his thoughts molded in the forms of a Church which was vastated and dead. It is true that he was preserved from imbibing the falsities of that Church, but he could not in his terminology escape the fallacies of his environment. We might expect, then, to find in his earlier works both truth and fallacy, and we must discriminate between the two in the light revealed in the theological works.

Mr. Bowers called attention to Swedenborg's own statement that from being a teacher of natural truth, he was called to become a teacher of spiritual truth, as showing that the natural truth which he had set forth, was natural truth.

Mr. Odhner deprecated the introduction of the question as to the authority of the philosophical works. The theological Writings have Divine Authority because man, by his unaided reason, could find out nothing at all about spiritual things. But on the plane of natural science and philosophy there must be the consciousness that man is acting as of himself. Swedenborg's philosophical works do not come with Divine Authority until you recognize the truth of their universal principles, but when this is seen then they have all the authority and all the demand for confidence that there is in Truth itself. It is not the statements and expressions that are of supreme importance, but the universal principles or doctrines formulated in the philosophical works. These are, all of them, universal truths, laws of order, that descended into Swedenborg's mind, and he himself states that these were given him by the Lord for the work for which he was being prepared. The form of the statements is not worth the while to quarrel about, but the truths themselves, and if we seek for them affirmatively we shall find that they are the same, in natural form, with the universal truths which in the Writings were revealed in spiritual form. Take, for instance. Swedenborg's Doctrine of Forms. In the Spiritual Diary he explains how that Doctrine was given to him by God, long before he wrote the theological works, no mortal being had ever conceived such a doctrine before. It is a doctrine that permeates all the philosophical works, and which, if studied in those works, will open up the Writings themselves in an unexpected light. And so it is with every one of those universal doctrines which are developed in the earlier works. They are not mere scientifics, but are universal truths which are one with the revealed Doctrines, as the body is one with the soul.

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But as these were given to Swedenborg little by little, as it were discovered by himself, he scarcely knew how, so there must be no effort to force them upon the Church except as they are rationally seen to be true. Let us not rush into a panic of fear lest some one make them of equal Divine authority with the Writings. There is no such disposition with anyone in the General Church.

     Mr. Chas. R. Pendleton, Jr., referring to the statement that Swedenborg, when writing the Principia, was ignorant of the Doctrines of the New Church, said that we have in the philosophical works the beginnings of many of those Doctrines,--the doctrine of degrees, of correspondence, of creation, of the internal and external man, of the will and the understanding, etc. As to the charge that Swedenborg in the Writings condemned the Principia system, it seemed to the speaker that if this had been the case Swedenborg would have mentioned the work thus condemned. He was an honest man, and he would not have spared himself any more than he spared other philosophers, such as Wolf and Leibnitz whom he mentioned by name.

     Mr. C. E. Doering said that the simple substance; of Wolf and the points and atoms of other philosophers, are rejected not only in the Writings, but in the scientific works themselves, as in the Economy of the Animal Kingdom, where he also mentions the Principia, but without condemnation. It seemed to the speaker that Mr. Odhner had brought out one side of the question, and Mr. Gladish the other side. There were two sets of passages in respect to the subject, just as in the Writings there seemed to be two sets of passages in respect to the Sun of the spiritual world,--one set distinctly teaching that that Sun was a created substance, and not Divine, the other set speaking of that Sun as the Lord Himself. In the latter case it treats of the Sun in its essence, as love, wisdom, and life; in the former it treats of the Sun in relation to Creation, and, from that point of view, it is regarded as finite. So also in regard to the First Natural Point, when Swedenborg speaks of it as to its essence, as pure motion in the Infinite, I would agree with Mr. Odhner in regarding it as the Divine Human. But when he speaks of it as that which composes the first finite, as the unit of that finite, Swedenborg is then speaking of what is created.

     Mr. N. D. Pendleton agreed with Mr. Doering. You can take the one line of passages, and prove that the Point is infinite, as Mr. Odhner has done, but there is also the other line which simply makes the Point the first thing, the component unit particle entering into the first finite. I am willing to admit that in one sense the Point is identical with the Nexus, but we must consider all the statements.

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In one place in the work On the Infinite Swedenborg states that it is neither infinite nor finite, but describes it as an indefinite entity. If we are going to infill the scientific works with the principles of the Writings, we raise those works to a position which they do not at all have in themselves.

     Mr. Odhner asked Mr. Pendleton to produce the passage referred to. As to bringing the Writings down to infill the scientific works, this must be done, just as the Writings must be brought down to infill the letter of the Word. Common sense demands that the earlier works of any author must be interpreted in the light of his later works. Swedenborg the philosopher must be interpreted by Swedenborg the theologian.

     Mr. Acton regretted the introduction of the question as to the authority of the scientific works. It would be better for all of us to leave that question alone, and instead study the works themselves, in the light of the Writings. Let us find out what the works teach, and we shall then be in a better position to see what they are and what their use is to be for the New Church. In general it seemed to the speaker that Mr. Odhner's paper was in agreement with the Doctrine of the Church respecting creation, and not only in agreement, but added much to the correct understanding of that Doctrine. But it was evident that such a paper must be read in order to be fully appreciated.

     Friday Morning, June 14th.

     17. The meeting was opened with worship.

     18. The Rev. D. H. Klein read a paper on "CORRESPONDENCES AND REPRESENTATIVES."

     The paper was a reply to the question whether correspondence is a creative relation. The conclusion of the writer was that it is not necessarily creative.

     Mr. Caldwell said that in general every correspondence is creative, because it sustains. A tree grows from a seed, but the influence from the other world causes it to grow.

     Mr. Klein instanced the lungs, the eye, a horse, all of which correspond to the understanding. Yet we would not say that the understanding directly creates them.

     Bishop Pendleton said that correspondence in its origin is some affection of the spiritual world or of the Lord, and in its operation is creative, that is, it creates its own effect, which effect represents it on another plane.

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It cannot descend to the lower plane unless it selects from the materials on that plane a form that is suitable and represents it as a suitable vessel for its operation on the lower plane, and in that way the form comes into existence by the law of cause and effect. We should keep in mind that correspondence is not so much with the object as with the use of the object, based not so much on structure as on function. That function in the spiritual world descends and creates the horse or any other animal, and so it performs a use exactly corresponding to the spiritual use from which it originated. The activity of that function in heaven altogether corresponds to the use performed by the horse.

     Mr. N. D. Pendleton added that the structure corresponds to the use in the first instance, and this corresponds to the spiritual function.

     Mr. Klein gave as another example, a coat, which corresponds to truth. Yet the tailor is the maker of the coat.

     Mr. Odhner thought the relation is rather with the wearer, who instructs the tailor to make the coat in correspondence with the taste, i. e., the love of the him who orders the coat.

     Bishop Pendleton said it was in the use of the coat, corresponding to a use in the other world.

     Mr. Caldwell spoke of an interesting account in the Spiritual Diary of high buildings closely resembling our modern sky-scrapers, appearing in hell.

     Bishop Pendleton remarked that they no doubt originated in a similar love.

     Mr. Caldwell said that they represented the correspondence of the fancy of those in that city, who love to do uses for the sake of themselves. Men who do uses in externals apparently for others but internally for themselves would appear to be those who lived in these skyscrapers. There is a good deal of that in the active business of today.

     Mr. Odhner dwelt on the teaching that what corresponds and at the same time represents, is, on its own ultimate plane, that to which it corresponds. In the Holy Supper it is said, "This is my Body; this is my Blood." The bread not only corresponds to the Divine Good, but is the Divine Good on the ultimate plane; likewise the wine is the Divine Truth on that plane.

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     Mr. Pendleton thought that according to the same reasoning we can say that all nature is Divine.

     Mr. Acton replied, What else is it? It is not the Lord Himself, but proceeds from Him; and because it proceeds from Him, it operates Divine Uses. The atmospheres are actually the Divine Proceeding on the ultimate plane. Water is Divine Truth on the plane of matter, though it is not the Divine Truth as it is in itself. It performs all the uses of Divine Truth on the lowest material Plane, that is, purifies, cleanses, etc. Bread in the Holy Supper is Divine Good on the natural plane. When taking the bread we are actually taking the Divine Good on that plane. But in order that the act may be the Holy Supper we must "take it holily," that is, think of the Lord and of spiritual nourishment from Him.

     Mr. Gladish pointed out a distinction between the use and the stuff put to the use. The stuff is a form of the Divine from which all life is withdrawn. It is not Divine, but the use that is brought to us by it is Divine. We must make that distinction. The sun and the earth are not a part of God in any sense whatever, but the Divine Life, good and truth, can be brought to us through them.

     Mr. Acton added, that the Divine clothes itself in them.

     Mr. Odhner agreed that it is most necessary to distinguish that which is infinite from that which is finite. All the forms of the atmospheres in the spiritual and in the natural world are finite; but the activity, the use, within those substances, is Divine. The activity of the bread in the Holy Supper is the Lord's own activity, and that is the activity of the Divine Good. That makes the bread to be the Divine Good on the ultimate plane.

     Mr. Acton said that Bishop Benade taught, in respect to the words "Man does not live by bread alone," that the mere particles of bread would not feed man, but that it is the Lord who gives life; and when the bread is taken into the body, the Lord gives life to the body by the Divine conveyed to it by means of the bread.

     19. The question, HOW TO RECEIVE MEMBERS INTO A SOCIETY, was considered.

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     All were of the opinion that there should be a formal reception, and that the best time for this would probably be at a regular Society meeting.

     Friday Afternoon.

     20. The subject of THE PROPER MODE OF CONDUCTING A DOCTRINAL CLASS was taken up for consideration.

     No conclusion was reached as to a proper mode. It was found that various methods are followed in the different centers, and that often conditions make a certain method advisable. One of the ministers remarked that the character and quality of the class depends on the man who conducts it, and comparatively little on the method.

     Friday Evening.

     21. A public session was held.

     22. The meeting was opened with worship.

     23. The Rev. W. H. Alden read a paper on "THE USE OF THE NAME JEHOVAH."

     The paper advocated the retention of the name Jehovah in translating the Old Testament, and in the use of the Old Testament in worship.

     Mr. Odhner thought that Mr. Alden, in his paper, had not sufficiently realized the pointed teaching in the Apocalypse Explained n. 557, where it is stated that by the "new song" is signified "confession and glorification of the Lord, for this song is called 'new' for the reason that in the Churches before the Advent of the Lord, Jehovah was celebrated by songs; but after the Lord had come into the world, and had manifested Himself, the Lord was also celebrated by songs; but now, in the Church which is hereafter to be established, which is meant by the New Jerusalem, the Lord alone is to be celebrated; and because the same Lord was in the ancient churches, but celebrated under the name Jehovah, who now is called the Lord, and because thus the song concerning Him in itself regarded is not new, therefore it is said 'as it were a new song;' it is therefore called 'new,' because it is for the New Church which hereafter is to be established by the Lord."

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It seemed clear from this teaching that the name "the Lord" was the name of God for the New Church for its general use not only in hymns and in worship, but also in the vernacular versions of the Word. the principal use of which is for worship, at home and at church. There are places, however, where the name Jehovah must be retained in the translation, wherever it is used in contradistinction to other Divine names. But as a general rule, Jehovah referred to the Divine Man who was to come, while "the Lord" refers to Him who has come. In each revelation the Lord has revealed Himself under a new name, because with a new quality and aspect. The ancient churches worshiped the Divine Esse as the invisible God and called Him Jehovah. The Christian Church worshiped the Divine Existere, the Only-begotten Son, made Flesh, under the name of Jesus Christ. But in the Writings of the New Church the name Dominus is everywhere used, because this Church was to worship neither the Father alone, nor the Son, but the Father in the Son, a new conception necessitating a new name. Moreover, the name Jehovah, referring distinctly to the inmost Divine, seemed too holy to be used in general speech, especially as it is hardly ever pronounced correctly, the Hebrew pronunciation not being adapted to the English tongue. But in studying the internal sense, and when making theological distinctions, it is necessary to retain the name Jehovah.

Mr. Dandridge Pendleton, in listening to the paper, thought that Mr. Alden had almost proved his case; almost, but not quite. A. E. 857 to him offered a very substantial reason for using the word Lord wherever it was possible. The argument of the paper could be turned the other way. The Lord was God of the New Church in a way that was unique. Names were substantial things, therefore it was important that the New Church should worship, not Jehovah, not even Jesus, nor Christ, but the Lord only. In worship we read the letter of the Word and all these names come in. But having in mind that the Lord is the only God we worship, there seems to be warrant for the use of the word Lord in the stead of Jehovah.

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It seems more appropriate for the simple and for children.

     Mr. Caldwell suggested that we might go too far in limiting the use of the Lord's names, as we do if we say that the name "Lord" is the highest and therefore the only name for the New Church. As a matter of fact this was not the case. In sermons, prayers and singing we used the word Jehovah, Jehovah God, the Lord Jesus Christ. He did not think we made as intelligent a use of the name "Jehovah" as we might do. He thought it a proper word for the New Church to use. At the same time we know that the word Lord is the most general word for the New Church. But we cannot use Jehovah for Lord, because the New Church worships the visible God in whom is the invisible.

     Mr. Acton said that in each Church there was revealed a special name of God which was the name of God for that Church. Jehovah was the name of God in the Jewish Church; all other names used in that Church expressed qualities of Jehovah. In the Christian Church He had bean revealed as the Divine Natural Lord, and in the New Church as the Lord. He feared that with children there would be confusion in the use of the name Jehovah in the Word, and the name Lord, in ordinary teaching.

     Mr. Price said there were no accidents; that it was not accident that the Jews ceased to use the word Jehovah in worship and substituted another word for it. The Writings were a treatise on the Internal Sense, and we should translate them exactly according to the meaning of the Latin, getting the equivalents for the Latin as near as might be. But the case was different with the Word. The translation of the Word was for the simple. He did not favor having two translations, one for the scholar and one for the simple. The scholar should read the original, and the translation should be in general form, for the simple.

     Mr. Synnestvedt referred to the passage in T. C. R., No. 81, where it is taught that by the Lord is meant Jehovah in His Human. As a matter of fact the name Jehovah did bring up the idea of the Lord as the invisible Esse. He conceded this much, that perhaps there was not as much use made of the name Jehovah as might be in using the Writings.

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He would favor the continued use of the name "Lord" for three reasons: 1. The Lord Himself used it. 2. The Apocalypse Explained, No. 857, taught that the Lord should be celebrated under the new name Lord. 3. The teaching of T. C. R. is that Jehovah in His Human is the Lord of the New Church.

     Mr. Pitcairn thought that the name Lord should be used in worship, as it is the name by which we address the Lord in prayer and in praise. In prayer we ask for help, and it is not Jehovah who helped, but the Lord. We do not pray to the Father, who is Jehovah, but to the Son, the Lord, who has brought him forth to view.

     Mr. Alden briefly replied to one or two points. In the matter of confusion feared in the minds of children, if the two names were used, he recalled his own experience. The name Jehovah had been in use, as pointed out in the paper, for forty years in the New Church. He had been born into the use of it in the reading of the Word and in the singing of selections from the Word, and had been associated with Societies using it until he was twenty-seven years old. It was very dear to him from its association with the states when remains were implanted. He had loved and still loved to hear it read and to sing it. He had never had the slightest feeling of confusion in regard to it, nor had he known anyone who had. He admitted fully that the name "Lord" was the name of God for the New Church, but this did not in his mind bar out the use of the name Jehovah in the translation of the Word wherever it occurred. As with the Jews the name of God was Jehovah and all other names expressed qualities of Jehovah, so in the New Church the name of God was, indeed, the Lord, and the Lord only, but other names should be used as expressive of the dualities of the one Lord.

     The Bishop, in closing the discussion, referred to the fact that the fathers of the Academy had been a unit in holding to the use of the name "Lord" for the Jehovah of the Old Testament; but we were not to receive, simply on the authority of tradition. It was orderly to reconsider, occasionally, to see our usage in rational light. We should revise our thought and see whether we rationally receive the views of our fathers.

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     Saturday Morning, June 15th.

     24. The meeting was opened with worship.

     25. The subject taken up for consideration was: IN HOW FAR IS IT ALLOWABLE TO ENCOURAGE YOUNG MEN TO STRIVE FOR WORLDLY SUCCESS?

     The proposer of the question said that while it is the duty of a pastor to teach that use must be the end in a man's calling or employment, and also the duty of a father to impress this truth on his son, yet it has been found that this alone is not a sufficient incentive to young men, going out into the world, to apply themselves vigorously to their work. They have not progressed so far as to appreciate the spiritual motive; and a natural motive, namely, that of ambition to succeed in a worldly way, seems necessary. There must be a motive which impels them to be industrious, to work hard, and it seems to be in order for a parent to encourage it. Later the seed of truth concerning use as the end can take root and grow.

     In the discussion it was brought out that we need not be surprised that the young are in this state, since those who are older are also to a great extent in it. With the young the doctrine of use must largely take the form of ambition. Let them be told that if they do their work faithfully and honestly, they will be successful. In such striving for success there will he something of the affection of use. There must be ambition, else there cannot be growth into a form of use. Say to the young man: "Try to do your best. Go in to be a success, and make your business a success." There is no difficulty at to a life of use and a life of success going hand in hand. Teach success in use. Yet care must be exercised that the young man avoid the state of the world which has as its whole end the making of money, even by dishonest means. If money itself is the object, there will not be happiness. The mere seeking for success is apt to lead away from the Church. The problem seems to be how to insinuate the true motive. Probably the best way to effect this is to impress upon the young man that whether he succeeds or not, it is a law of God that he should work; he must work to live, and when he works he performs use.

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This will open the way for the teaching that he should grow into the love of use. The duty of the Church is to keep what is spiritual and spiritual motives before the minds of men. The minister must bring home the truth that there must be an interior motive in all striving for worldly success.

     Bishop Pendleton summed up the discussion in these words:

     "Aim to give the young a good natural education, inspire them with a love of the Church, put them in the water, and let them swim."

     26. The next subject considered was: TEACHING TRUTH VERSUS ENFORCING IT.

     The Bishop, in introducing the subject, said that it is one of great importance. Priests must teach the truth, teach it all the time, but must not seek to enforce it. Bishop Benade brought out this principle at the beginning of the Academy. When an attempt is made to enforce the truth, internal truth is made external. Such enforcing of truth, in an external form, is, we are taught, of the love of dominion.

     In the discussion, it was said that in the attempt to enforce truth there is the desire to control others. A men must be on his guard lest in his presentation of the truth he be animated by the desire of controlling the minds of others. There should, indeed, be a vigorous presentation of the truth, but no effort to enforce it in the life of the Church. A pastor should not in his sermons endeavor to apply the truth for the people. Let him present the spiritual food of the Word, but not try to chew, or even digest it for the people. Likewise he should not seek to regulate all affairs of the Church. Let him teach the truth which applies, when necessary, and go no further. It is true that it is often hard to be patient, especially when there are very manifest disorders in the life of the Church or in the lives of a number of individuals in it. Yet the pastor must learn that his only duty is to teach and then wait. An endeavor to compel can only lead to bad results.

     One of the ministers stated that it is a difficult question to decide how far to go in this course. He believed in strongly urging the doing of the truth, and in insisting that it must be done.

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The people must be told that the doctrines teach that certain things must be done, and that unless they are done there can be no salvation. Why, therefore, not say, "You must do these things, and if you do not do them, you cannot be saved."

     In reply it was said that the pastor must so teach that the people may say these things to themselves. Teach the principles, but do not say what the people must do. No angel ever says to another what he shall do or shall not do. To preach with insistence on the doing of certain things carries the impression that the man and not the truth is speaking; and in such preaching there is apt to lie concealed a lack of faith in the power of the truth. Let the Word, in the Doctrine and in the Letter, do its own work. We must be careful not to fall into Methodist exhorting, and be carried away by the idea that it is we, and not the Lord, who save. We are taught that the Divine Providence guards that man be not brought to the truth unless he can be kept in it to the end of life; but by insisting we may force acceptance in such a way as will be to the person's harm. The Lord says, "Behold, I stand at the door and knock," and we are taught that this means that the Lord urges and even insists to be received. But He insists by leaving man entirely in freedom.

     27. The subject of the Evening Meetings of the Council was considered.

     The idea prevailed among the members that a greater use would be served by having fewer public evening meetings, and more private ones.

     28. It was decided that a meeting of the Council be held on the Monday morning following the coming Assembly.

     29. Mr. Klein, speaking for the Society at Glenview, extended an invitation to the Council to hold its next annual meeting at that place. Appreciation of the kind invitation was expressed.

     30. The Rev. J. E. Rosenqvist was appointed to deliver the Annual Address to the Council at the next meeting.

     Saturday Afternoon.

     31. The Council took up for consideration the question on the docket: What is the nature of "the good of spiritual life" in which a wicked man may be, referred to in Divine providence, n. 227?

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     The passage was read and it was seen that the good spoken of is such as man comes into when he shapes his external conduct according to the precepts of religion, while internally he is averse to them.

     32. The subject of CHOOSING SUBJECTS FOR SERMONS AND CLASSES was considered.

     It was said that a minister will do best in what he is himself interested in. The highest ideal is expounding the Word in series. When a series is once chosen, the text for each Sunday is also chosen. Bishop Benade had recommended two series,--doctrinal series for beginners, and later on, series from the letter of the Word.

     33. The subject of NEW CHURCH LIFE was next considered.

     Mr. Odhner expressed the growing feeling that the Life had done about enough in noticing and commenting upon the doings of the Church at large in the way of criticism, and might more usefully limit that sort of work and devote itself more to distinctively constructive work. What is really New Church has become so diluted in the organs of the various bodies of the Church, that it seems hardly worth while paying much attention to it.

     Mr. Iungerich thought the criticisms very useful to the isolated.

     Mr. Waelchli would not like to see a change of policy. The criticisms are useful to the young people, of whom, we always have a new generation, for they are thus enabled to see how dangerous is the state of the Church at large, and to appreciate what they have in the General Church.

     Mr. Doering stated, in response to a question, that the Life is taken by some two hundred who are not connected with the General Church.

     Mr. Keep thought that if there were two hundred copies of the Life in the hands of members of the Convention it would mean that there were three or four hundred readers. It seemed, therefore, that there would be a very definite use in criticism. The articles ought not to be personal; there should be nothing of sarcasm in them; if definitely doctrinal there ought to be a great use in them.

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     Mr. Rosenqvist believed that a use of these articles was that the members of the General Church learned from time to time how not to do things, how not to perform the uses of the ministry, and how not to carry on Church life.

     Bishop Pendleton said we ought to have clearly before us what is proposed. The question has a two-fold aspect. If it were proposed to stop exposing falsity and evil, that would be one thing; and to stop speaking of the Convention and its work and what it is doing, would be another. We find all through the Writings that evils and falsities and faith alone are continually exposed, and we cannot stop that. We must expose falsity and evil continually, in one way or another, and present the contrast with the truth. He did not understand that Mr. Odhner proposes to stop that. Nobody can stop doing that. We must continually do it. But, if he understood him, it was proposed not to do so much in the future as in the past of what might be called attacking the Convention and the Conference as bodies, speaking of them, and taking up everything they do and criticizing it. We cannot stop exposing evil and falsity; we must do it for self-protection, but we may cease talking about any certain body or the men of that body. The thing is to avoid extremes. Sometimes it is only necessary to mention a thing, and the state exposes itself, especially with intelligent readers, and the readers of the Life are intelligent. You can present truth for a long time affirmatively. The work on the Divine Love an Wisdom, for example, is almost entirely affirmative. The Apocalypse Revealed and the Brief Exposition are of another sort. The Heavenly Doctrine, again, is affirmative. It explains certain doctrines with comparatively little reference to false doctrines.

     Mr. N. D. Pendleton would have the Life regard as its chief use the proclamation of the Lord in His Second Coming. The other use has reference merely to the removal of falsity.

     Mr. Waelchli spoke of ministers in the Convention, who incline to General Church views, who doubtless preach sound sermons, but one does not hear much of results from their work in the way of sound Newchurchmen.

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This is because while they teach the truth they do not contrast it with the opposing falsity.

     The Bishop remarked that no one means that the truth should be mentioned without the opposing falsity.

     Mr. Waelchli, continuing, said that, to be more definite, they did not contrast the truth with falsities clearly shown to prevail in the Church, so that men might know just where they are, and go the one way or the other. If the General Church has through the Life a mission to those of the Church at large who can be led to true principles, the only way to fulfill it is to expose the false ideas prevailing in the Church, and to do this so plainly that people may know what we are talking about, and realize the danger of their position. The first duty is the removal of falsities. Men do not coma into the New Church until the falsities of the Old are first removed.

     Mr. Gladish agreed that it seemed hopeless to influence the Convention. But although we know that the Old Church is dead, and hardly considers doctrine any more, yet it becomes our duty to show that the love of evil is just as vigorous as ever, and in very strong sermons to analyze their life. The same idea applies to the Convention. Dead as it is doctrinally, it needs our attention still. He would be sorry to see that discontinued altogether.

     The Bishop said we have the model in the Writings in regard to these things. Sometimes the Old Church is spoken of very strongly, but it is always brought into contrast with the truth that is to be brought out. When you enter interiorly within the letter of the Word where it speaks of the evil and the false, it completely changes to the good and the truth of heaven which is there; and if we give too much attention to the opposite, it tends to prevent us from entering into the real good and truth in the Word on the plane of heaven. Falsity must indeed be met, but the attitude of the New Church must be defensive, and falsity is to be met when it attacks. That is the true policy, called in the military world, the Fabian policy.

     Mr. Odhner stated that this has been the policy of the Life; but now the attacks had stopped.

     The Bishop said that this brings a new situation, and the question is, How shall we meet it?

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     Mr. Price recalled the period when criticisms of the Convention by the Life had about ceased, and how they were begun again on account of the attack made by the Convention upon the doctrinal position of the General Church. But if they have ceased their attacks, it would seem to be the policy of the Life to cease to make anything like an aggressive attack upon them. Still, since the military figure has been brought up, you will remember that there were other generals in Rome besides Fabius, and some of them went across into Africa. Carthage had made an attack, and so the carrying of the war into Africa was defensive warfare.

     The Bishop said that if we should form a judgment on what has been said here today, it might have the appearance that we should think that the chief duty of the Life was to attack the Convention. That is not the duty. The chief duty is to teach the members of the General Church. Its chief duty is constructive, and this comes in as defense when the General Church and its life is attacked. Falsity has to be exposed in case of attack. When Convention attacks, we defend by attacking in return. If we are going to fill the Life with attacks upon Convention, we are not doing our duty to the General Church. We have the truth of heaven to teach our own members, who have themselves to give up their falsities. The Bishop asked Mr. Waelchli what he believed to be the chief duty of the Life.

     Mr. Waelchli replied that the chief duty was undoubtedly to teach the members of the General Church. He did not advocate filling the Life with attacks on the General Convention, but simply that there be no change from the present policy. The work of the Life at present is constructive work, and only a small portion of its notes were devoted to criticism, where this is necessary. He believed a change of policy would be a mistake.

     Mr. Odhner said that the guns of the foe are silent. They may attack again, but in the meantime what are we to do? Are we to hammer away at a man of straw, when the enemy himself has retreated and is not in sight? That does not appear worth while. We have a period of rest from external attack, and must devote ourselves to the building up of the walls, and not only of the walls, but of the houses of the city. This is the pastoral use, in which the editors need the help of all the pastors of the General Church.

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The Life has indeed been doing this work, but we need to enter upon it more fully.

     Saturday Evening.

     34. A public session was held.

     35. The meeting was opened with worship.

     37. The Rev. W. L. Gladish read a paper on "APPEARANCES."

     Mr. Gyllenhaal asked what was the nature of falsities in the letter of the Word, spoken of in the paper. Also, whether there can be appearances before angels and spirits when they are not thinking of such things as the appearances are the ultimate of?

     Mr. Gladish, in reply to the first question, said that the falsities are such statements as that the Lord does evil, creates evil, etc.; and in reply to the second question, that the appearances in such case are the ultimates of internal forms that are permanent, and from which comas the permanent scenery.

     Mr. Iungerich was pleased with the definition of appearances as that which stands forth, and is not illusory. If appearances are regarded as something illusory, one is caused to think of them as something that we must rise above and dispel.

     Mr. Price dwelt on the etymology of the word appearance, which is derived from ap, by the side of, and par, equal. Appearance is that which stands by the side of another thing as equal, therefore it is something real and actual.

     Mr. Caldwell spoke of Swedenborg once seeing that part of heaven which was unoccupied, and which he says was immense. The appearance which was in this case before his eyes was probably the result of his being introduced into the angelic affection of the increase of heaven.

     Mr. Synnestvedt said that the doctrine concerning appearances is taught in what is said concerning the three veils of the tabernacle. These represented the different degrees of appearances. Even the highest angels are in appearances. The sensation we call thought, even the highest, is an appearance. But the higher the plane, the more fully the light comes as it were through the veil.

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     Mr. Rosenqvist spoke of the two-fold aspect and effect of appearances, the one with those in a negative attitude, and the other with those in an affirmative. With the former, appearances cause denial of spiritual things, for they say that there is no absolute truth, and therefore do away with truth, regarding it as nothing. But with those who are affirmative there is the acknowledgment that there are appearances even in heaven, and that absolute truth is in the Lord alone; wherefore they look upward to the Lord. The doctrine of appearances shows us that we of the New Church can never be satisfied with our views on any subject, but must constantly advance into such as are more interior.

     Bishop Pendleton said that a phase of the subject that may seem paradoxical is that it is ordinarily said that the letter of the Word is in appearances, and that the internal sense presents real truths; while in the Arcana it is taught, as shown in the paper, that even interior truths are appearances. These latter are appearances on a higher plane.

     Mr. Caldwell gave as an illustration of the doctrine, the ultimate appearance that the sun rises and sets. From, more interior light it is seen that the earth revolves. Regarded still more interiorly, it is found that the natural sun is under the spiritual sun, and depends on it. And in yet more interior light it is perceived that the Lord is within the angels, and consequently appears without them as the sun.

     Mr. N. D. Pendleton was principally attracted to what was said in the paper concerning intellectual truth. In a number in the Arcana it is said that intellectual truth is something from which no man or angel can think, and from which the Lord alone thought when he was in the world. Yet then Swedenborg immediately begins to state such intellectual truths and we are surprised to find them axiomatic propositions, repeated over and over again in the Writings, which form the basis of all our thinking concerning spiritual things. Mr. Gladish rightly explained this by saying that intellectual truths are above our grasp unless they are revealed to us. We may think from these things, now that they are revealed to us. The Writings themselves are a revelation of such intellectual truth on the rational plane.

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     Mr. Potts called attention to the difference between apparent truth and appearances. The appearances spoken of in relation to angels are not apparent truths but appearances of truth. We can be in nothing else. When anyone speaks a truth, we all have a different conception of it. No one gets the real full truth, but only his conception of it. And we never have the same conception twice. It is different tomorrow, different in a year. This can be illustrated by conceptions of physical facts. Many may look upon the same beautiful city in a valley, and yet no two see it alike. Everyone has a different view of it. The view of the artist is very different from that of the ignorant man. Still it does not follow that there is no city there. So in viewing the truth. There is truth there, but there are varying conceptions of it.

     Mr. Pitcairn read from True Christian Religion, n. 187, where a clear illustration of what is meant by appearances is given.

     Mr. Gladish said that the sensual is wholly in appearances, as that the sun rises and sets, and the like. The letter of the Word gives apparent truths on the plane of the sensual, the Writings give genuine truths, rising above the sensual. The truths of the Writings are true appearances of internal truths.

     Sunday Morning, June 16th.

     The Council worshipped with the Bryn Athyn church. The Rev. Emil R. Cronlund preached on the subject "To WHOM THE LORD MANIFESTS HIMSELF." (Apoc. i. 1, 2).

     Monday Morning, June 17th.

     38. The meeting was opened with worship.

     39. The report of the Rev. Joseph E. Boyesen was read, and the secretary was instructed to write to him and inquire as to certain things contained in it.

     40. A letter from the Rev. W. E. Brickman was read.

     41. The Council held a Conference on the state of the Church as manifested in the meetings of the Assembly. Two subjects were considered: I. The Tendency to Glory in our Work. II. The Youth of the Academy and its Youthful State.

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     42. The docket was revised, and the following subjects were retained for the next annual meeting:

     The two kingdoms and the three heavens.

     The interpretation of Spiritual Diary 222.

     What is the correct interpretation of the passage concerning the friendship of love. T. C. R. 446.

     How can the priesthood best perform the function of leading men to live according to the doctrine of the Church.

     By what method may the exactness of unrevealed correspondences be ascertained.

     The Minister's Reports.

     43. On motion, the subject of the place of the next Annual Meeting was referred to the General Council.

     44. On motion, the meeting adjourned.

     F. E. WAELCHLI, Secretary.

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JOURNAL OF THE SIXTH GENERAL ASSEMBLY 1907

JOURNAL OF THE SIXTH GENERAL ASSEMBLY Various 1907

     General Church of the New Jerusalem

     HELD AT

     BRYN ATHYN, PA.

     FROM WEDNESDAY, JUNE 19TH, TO SUNDAY, JUNE 23D, 1907.

     FIRST DAY-WEDNESDAY MORNING.

     June 19th.

     The first morning of the Assembly was devoted to worship appropriate to the Nineteenth of June. The service was conducted by Bishop Pendleton, and the sermon was preached by the Rev. William Caldwell. The subject of the sermon was "The Second Coming." (See New Church Life for August, 1907, p. 447.)

     THE BANQUET.

     At 1 P. M. the members and friends assembled for banquet in the large tent provided for the collations. The Toast-master, the Rev. C. Th. Odhner, in proposing the first toast. "TO OUR GLORIOUS CHURCH" extended a welcome to the Assembly, in the following words:

     "How good are thy tents. O Jacob! Thy tabernacles, O Israel!"

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How good it is to be together again,--to worship the Lord in the great Assembly, to feel together, to think together, to talk and sing and feast together!

     Three long years have passed since the last great re-union. Much has taken place since then. Much has changed. Many have passed onward to the everlasting Assembly above. Others have come forward to take their places in the fighting ranks. Old states have passed and new states have come upon us. But nothing has been lost. The old truths and the old friends are still with us, and working within and above; and, chief of all, the ruling love of the Academy, the ruling love of the General Church, the one supreme New Church love, the love of genuine, spiritual truth, is still--the ruling love.

     Here we are, then, in this new Assembly, like so many corpuscles of blood,--not flat and depressed, if you please, but round and swelling with animal spirits at the joy of meeting together again in the common heart of a General Assembly. How good it is for Newchurchmen to get together, each of them bringing to the common fund his own small treasure of faith and love! We none of us know a great deal of the infinite Truth, but what a light would be ours, if all the little lights could be focused into one all-inclusive central light! We none of us possess much spiritual good, but imagine the good to us that would result if we could get hold of all the good of each! Well, that is the very thing we desire in coming to this Assembly,--to get something of a hold of the general sphere of the life and affections of all these truth-lovers and use-lovers who have come together this Day of days. And we can get hold of this very thing. There is nothing in the world to prevent us from receiving the full benefit of each other's sphere and the common sphere,--except self-contemplation and self-centering.

     A toast, then, to the Sixth General Assembly! May its joys and its uses be as great as those of the preceding Assemblies, and, if possible, greater! May its heartbeats pulsate to the uttermost ends of the Church! May the breath of heavenly Truth, which we shall breathe together, renew and exalt our affections! Let each one feel that he or she is part of the Assembly and responsible for its success. Let us enjoy to the full each golden moment of spiritual instruction and fraternal intercourse. Let us banish every worldly care, and give ourselves up, heart and soul, to the love of the brethren, to the love, of the Church, to the love of the Lord's Divine Truth, and we shall than find that the Truth, and the Church, and the brethren will give to each one far more than he can give to them.

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     The remarks were followed by the singing of the song "Our Glorious Church."

     Bishop Pendleton responded to the second toast, the subject being THE GENERAL CHURCH AND THE NINETEENTH OF JUNE.

     The subject may he viewed either historically or spiritually, because the General Church is the successor of the Academy that is the Academy considered in its aspect as a Church, and it is well known what relation the Academy has to the Nineteenth of June, having been organized on that day in a most remarkable manner. The General Church, and the Academy before it, have always celebrated the events that took place on that day, first in the spiritual world, and then in the natural world, one hundred and six years afterwards, when the Academy was founded in the city of Philadelphia. The relation Spiritually is that of the internal to the external. The Church in the spiritual world is the internal of the Church in the natural world, and what is involved in the Nineteenth of June, the use involved in it, the use preceding it, the use following it, means simply the establishment of the New Heaven and the New Church in the spiritual world, which must necessarily precede the establishment of the Church in the natural world, because the internal exists before the external. The Church in the spiritual world is the internal and the Church on earth the external. The Gorand Man includes both, and the relation between the two is like that of soul and body. Now the practical question is. What have we as individuals to do with what is involved in this day? This is expressed in one idea, in one sentence,--that we have to do with the removal of obstructions to the descent of this internal which is in the spiritual world, and which the Lord has established and is establishing in the spiritual world, which, as it becomes more and more active and more and more full, descends into the natural world and forms in the natural world a counterpart to itself. That is done as the obstructions are removed, and those obstructions are in each one of us. The Church is established in the natural. I think we may say that there is comparatively little difference between us and men in the world. If there is any difference it is not any difference which is from ourselves, but it is in that which is of the Lord with us. For ourselves we have the common lot of all men, the hereditary evil of all men, and acquired evils; and so of ourselves we are not any better than other men. The Lord is the One who is good. He is infinitely good; He is the all in all, and because He is, there is in the Church something distinctly different from that which men have and that which we have in our proprium, in our natural man.

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Now it is this natural, brought into order, into agreement with that which is from the Lord, which the Lord is establishing in the natural world by the removal of things that obstruct the descent of the internal. And let us hope and pray that in the General Church we will ever labor to co-operate with the Lord in the removal of the obstructions that stand in the way of the descent of the Church, of the internal Church from heaven, the descent of the Lord Himself into the natural with us to establish the Church in us.

     The toastmaster, in introducing the third toast. To THE DECENNIAL OF THE GENERAL CHURCH, referred to the birth of the General Church.

     On February 6th, ten years ago, the General Church was born in the midst of storm and stress. Ten years ago, in the month of June, we were holding our first General Assembly. For ten years the Lord in His mercy has held us together under the wise and patient guidance of our beloved Bishop, and has blessed us with peace and growth. What these ten years have meant in the life of our Church will be told by Mr. Synnestvedt. The thought reverts to another Decennial celebration, the one held by the Academy at Beach Haven, in the year 1886, twenty-one years ago. Then we were but a handful, now we are a General Church. Then our movement was still in its early youth, characterized by the enthusiasm and the joys, but also by the limitations of a youth, with his trials and temptations yet before him. Now we meet as a Church that has been through the fire, battle after battle, wound upon wound. But the wounds are of the natural man only, and only skin-deep. The spiritual man and the spiritual Church cannot be wounded, cannot grow old. The spirit, if it is heavenly, grows younger and younger, more and more joyous and enthusiastic, but it is now a more genuine because more internal joy and enthusiasm. May such increase of youth mark every succeeding decennial of our Church forever.

     The friends now joined enthusiastically in singing the following song, composed for the occasion by friends in Glenview and Chicago:

     DECENNIAL SONG.

     Tune--"We are Sailing O'er the Ocean."

     I. Ten long years of useful labor,
          Ten long years of sun and rain,

     Since our glorious Church was founded
          In the night of grief and pain;
     We have passed from clouds to sunshine,
          We have sown and garnered, too,
     And we meet to-day the stronger
          For the work we've had to do.

          For the Lord has watch'd above us,
          He upheld us when we fell,
          And to Him belongs the glory
          Of the Church we love so well.

     II. Not for numbers have we striven,
          Yet our numbers ever swell,
     For the children born among us
          Come to love the Church full well.
     We all know life is a battle,
          And that peace must come through war,
     But the sword of Truth will guard us
          'Till life's journeying is o'er.

          For the Lord who watches o'er us
          Will uphold us when we fall;
          In the night of sore temptation
          He will hear His people call.

     III. What is ten years to the ages
          That have now but just begun!
     Yet the future and its glory
          With our present work is one.
     In good time His Revelation
          Shall the tide of evil stem,
     And all our nations be united
          In the New Jerusalem.

     For the Lord is watching o'er us,
     And our hearts His love will search,
     May His blessing still continue
     With our glorious General Church.

     The Rev. Homer Synnestvedt then delivered the following address:

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     A DECENNIAL OF PROGRESS

     You cannot expect impartial history to be written by war correspondents in the field, and yet it is out of these vivid impressions, together with the official records, that history must afterwards be gleaned. So I venture to contribute a few pages upon the contemporary trend of our own little body, while all or nearly all of the actors in it are still here, and able to present their views or correct errors in mine. Be it understood, however, that I am frankly and avowedly a partisan, not only of the New Church as against the Old, but also of the Academy past, present and future, as against the whole world. And this involves an attitude of entire friendliness toward the Academy's great leaders, Chancellor Benade and Bishop Pendleton.

     When we first reorganized on February 6th, 1897, it was recognized that the greatest danger was that the mass of our people would throw overboard, on account of the manifest abuse of our order, much that had been gained of sound doctrine along with the powerful organization, in which the leadership of the priesthood had been so important a factor. So the priests adopted Bishop Pendleton's hint, and decided not to try to "swap horses while crossing a stream." At the first Assembly, however, in spite of our fears, it became clear that the people had "found themselves" again, and that their faith in the old doctrine and in the Episcopacy was founded upon the rock and had weathered the storm. This left us ministers free to take account of our own scars and to swap horses if we felt our old ones to be too high or too jaded. Especially did it seem necessary to some to reconsider the matter of government. As between an Autocracy and Democracy there seemed little to choose, and light seemed to be powerfully lacking to some of us until in the spirit of patient self-renunciation of our Bishop, we began to see that the solution was already before us--i. e., that the form of the government was not the essential after all, but the spirit, especially the absence of the desire for external control over others. Here lay the remedy for our sores--the balm of Gilead--Charity, the spirit of brotherly good will and genuine tolerance of the views of others, even to the point of being willing to accept and try to live under a form different from the one preferred by us. This has proved so far the solution of this perplexing question of government. The result is that we hear very little said now upon this subject. Slowly we are being led to see that the true solution of differences of doctrine is not to the sought in the field of intellectual carnage, where the one view is finally made to prevail, and its rival to become anathema.

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There is such a thing possible as divergence of view--even wide divergence, with internal oneness of spirit and co-operation in uses so long as there be genuine good-will and acknowledgment of the Lord. In this direction alone lies progress and growth--the ability to differ widely without flying at each other's throats. The will that the neighbor shall be free to be wrong if need be, is necessary before there can be any variety in the Church, and freedom, or any unity other than an enforced uniformity--which is a graven image of unity, and a dead thing.

Of course, there is a point beyond which accommodation cannot go--it becomes surrender. As to differences of view, as to forms and matters of policy, there can be adaptation "from opposite to opposite," but as to essentials, and the real underlying spirit of the Church, nothing could he more unyielding. In other words, we can yield and adapt ourselves to others until seventy times seven times. But the Truth itself cannot be yielded or compromised. It is because this distinction is not clearly seen, owing to lack of charity and thus of humility, that men are so rigid about religious forms, as if conscience itself were at stake. Any man will fight for his conscience. There is a common perception that this is right. But men are seldom satisfied until they have tried to impose it upon others. They do not reflect that conscience is a state that is to be formed by truths, and which varies through all the degrees of the appearances of truth. So a rational man ought to be continually advancing in his discrimination as to what is more or less vital in regard to the truth of conscience, and not wreck the very purpose of his conscience, namely, the charity and well-being of his neighborhood, upon what is non-essential, or relatively less essential than other things.

Much experience has taught us not to rush too hastily into war. It is time enough to buckle on the sword when something really threatens, and to draw it only after the efforts of diplomacy have failed. It is Quixotic to attack everything that seems wrong. Even if we were able to set the whole world right after our own pattern, there is a doubt whether on the whole it would be much improved. The perfection of this world consists in the opportunity which exists here to indulge our imperfections until we can be brought to see, as of ourselves, what is lacking. To some minds it has seemed that the trend of the last decade has been in the direction of loosening up old persuasions--and this indeed is true, if understood--for there have been not a few modifications, nor could we have gone much further without them. Such changes are indispensable. The only real question is: have we "loosened" any of the essential principles which are the laws of order, and thus perpetual commands of God? Take, for instance, the Principles of the Academy as formulated by our Bishop at the Berlin Assembly, in 1899.

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Has there been any change in our attitude as to these? Let me read them:

     1. The Lord has made His Second Coming in the Writings of the New Church, revealing Himself therein, in His own Divine Human, as the only God of Heaven and Earth; in those Writings, therefore, are contained the very essentials of the Word, which is the Word: and from them the Lord speaks to His Church, and the Church acknowledges no other Authority and no other Law.

     2. The old or former Christian Church is consummated and dead, with no hope of a resurrection; except with those who separate themselves from it and come to the Lord in His New Church. The New Church is to be distinct from the Old in its faith and practices, in its form and organization, in its religious and social life.

     3. The Priesthood is the appointed means for the establishment of the Church; it is not to be placed under external bonds in the exercise of its function in the Church.

     4. Baptism is the door of introduction into the New Church on earth, and establishes consociation with those in the other world who are in the faith of the Church.

     5. Baptism and the Holy Supper are the essentials of the worship of the Church; and the wine of the Holy Supper is the pure fermented juice of the grape.

     6. The marriage of conjugial love is between those who are of one mind, in one faith and one religion. A marriage of a man or woman in the faith of the Church, with a man or woman in a false faith, or in no faith, is heinous in the sight of heaven.

     7. Any interference on the part of man with the law of offspring in marriage is an abomination.

     8. The laws, in the latter part of the work on C. L., extending from n. 444 to 476 inclusive, are laws of order, given for the freedom and preservation of the conjugial.

     9. The Doctrine of the New Church is revealed from God out of the inmost heaven; the Doctrine is, therefore, in itself a celestial Doctrine, and the New Church in itself a celestial Church, but the doctrine is accommodated to every state of reception from first to last, and the Church consists of all who receive, from the wise even to the simple. Celestial perception is the perception of the truth that is within doctrine; there is no perception outside of doctrine.

     10. Unanimity is a law inscribed upon the life of heaven, and ought to be inscribed on the life of the Church. Important action should not be taken without essential unanimity.

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A doubt gives occasion for delay, that there may be further time for consideration and reflection, in order to reach a common understanding.

     11. A law is a use taking form, and uses are indicated by needs. Legislation is the giving of proper form to present needs and uses; legislation other than this is unnecessary and hurtful.

     12. The true field of Evangelization is with the children of New Church parents. In order to occupy this fruitful field of work New Church schools are needed, that children may be kept in the sphere and environment of the Church, until they are able to think and act for themselves. (New Church Life, Vol. XIX, p. 118.)

     All the above Principles were brought out more or less under the leadership of Bishop Benade, and represent, as it were, the final impress left upon the growing organization by him. Now it seems to me that our present Bishop has quietly but firmly brought about the establishment of several other vital principles, not with such violent upheavals as of yore; but nonetheless effectively and with even more severe temptations than those of external warfare. In other words, if you were asked to revise and bring these principles up to date, you might be surprised to find what important additions there have been, all bearing upon the development of freedom. First, that the different parts of our body, like the Priesthood itself, should be "free from external control," so as to act or react entirely as of themselves. This was made effective through Council and Assembly.

     Second, that real strength consists in being firm in internals, but yielding in externals.

     A third principle, dwelt upon in our recent ministers' meeting, is that we ought to be content to teach the truth, without trying to enforce it---to lead rather than to drive--to inspire men to bind the bonds of the law upon their own consciences, and leave them free to do so, rather than to bind grievous burdens upon them ourselves.

     This freedom has been extending itself to other things. In politics we have always aspired to be more or less independent, but long ago it was recognized that academicians could differ in this matter without becoming excommunicate. As time goes on, however, it becomes more and more clear that the area of debatable territory must be enlarged.

     It would be interesting just here to delve into the Archives, and bring out the many things we have passed through, other than the few things instanced, but time and space forbids more than a few brief references.

     There was the effort to draw nearer to Convention in 1897, but their love seemed to fail after the publication of the "Principles of the Academy" at Berlin in 1899.

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The passing into the other world of many of our active workers-Dr. G. R. Starkey followed later by his wife), Henry B. Cowley, Miss Jessie Noir, Miss Plummer, Mr. Robt. M. Glenn, Mr. Carl H. Asplundh, Bishop Bostock, and Bishop Benade, have all had their effect upon the work. New men are coming to the front, and a younger element is making itself felt both as active and as reactive workers.

     Our attitude toward the learning of the world about us has also been restored again to what it was at first, yet with added discrimination as to those things in "Egypt" which it will be serviceable to borrow. We have seen that even the great doctrine of Evolution, after which all the princes and potentates of the earth have gone a whoring, is but the fragmentary glimpsing of a real chain of Involution, which has no missing links anywhere, from the Infinite Source, down to the very rocks of the earth, and the bones of man. We have also felt, and endeavored to meet, the need of constantly renewed store of materials from the bulging granaries of the old universities. In this we reacted against the iconoclastic spirit of the early Christian Church, which helped to bring their newly kindled light to an untimely extinction. We have also recognized that the spirit of the early martyrs was not the true spirit of the New Church--inasmuch as it involved the utmost rigidity in externals, where charity demands that accommodation should exist. Such a spirit is characteristic of the persuasions which counterfeit faith, and not of true faith. So it is with asceticism, and all meritorious piety or charity.

     In our fight against Pseudo-celestialism, we went so far that there seemed a danger to the true doctrine of perception, which was accordingly brought out and as it were restored to its rightful prominence.

     In Arcana Coelestia, 3670, we are taught that an evil priest can teach the truth often better than a good one, (see Life, Vol. VI, p. 23), and in attacking the Worcester idea that the minister should feed his people only those truths which he had committed to his own life, much stress had to be laid upon the above doctrine. Lest there should remain any misconception as to the place of this truth, it was brought out, that while a self-seeking priest can serve the Church according to his natural gifts and his zeal, nevertheless he is a hireling, and not a true shepherd of the sheep, and that he must depend ultimately upon borrowed light. In either case, however, it is the understanding which is to be used, to teach confidently as from the Lord whatever it finds revealed in His books, whether the man has the assurance to claim that he has assimilated them or not.

     Our ideals as to the better education of girls have grown even faster than our means.

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At the same time there is more of a spirit of willingness to recognize conditions and actual needs. Surely it will promote the freedom which is essential to true marriage if girls are able to make their own way when conditions seem to make it preferable to do so. They must be up and doing. After a time of blossom, must come the entering upon active and responsible uses of some suitable kind. If in a home of their own, well and good. That is the most cherished ambition of every woman. But if this prospect does not obtrude itself with success, let her not be deprived of the opportunity of giving her share of fruit to the world through so the other channel which will employ her energies to the best account.

     The frequent attacks made upon the doctrine of order as applied to conditions of disorder, has thrust that subject into undue prominence--but here also we have sought the due proportion of things, with the result that one seldom hears of it except when it is obtruded from without.

     The support of the minister by free-will offerings exclusively was hailed at one time as a welcome improvement upon the beginning methods of the Old Church, yet even this was found to be valuable chiefly for its spontaneous spirit, since business methods and order in the giving only perfect and render more stable this use. In rejecting all the ways of the Old Church, simply because they were in use there, we found that we were sometimes rejecting too much. That is not a safe attitude to hold, inasmuch as it has conceit in it which may blind the eyes to things really serviceable, either in whole or in part. So we found it in Bryn Athyn with Bazaars,--but let us leave this list of reconstruction or readjustments, and turn to some of the constructive work done by our Bishop and by our Church during this decade.

     Perhaps the most far-reaching in its effects has been the development of the science of exposition, involving, as it does, an increase in the sum total of the light upon spiritual subjects which the priesthood is thus able to bring forth out of the Word. The development in this creation has been beyond anything realized hitherto. Furthermore, the application of these same principles to the preparation of lessons in religious instruction as outlined in a paper read by Bishop Pendleton before the Teachers' Institute some years since, marked a new era in this branch of our educational work. The encouraging progress of the Academy Schools within their chosen field, though a most important part of this history, may be found recorded from year to year in the Journal of Education. This progress is at once the fruit of the peace and progress of the General Church, and the chief hope for the future.

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     The renewed appreciation of all that is beautiful in the liturgical field, has resulted in the preparation of a new liturgy, now being printed, of which we expect to reap benefits, during the generation to come, of the most far-reaching importance. In fact, we have already had some distinctively new developments in this field, that have made our worship both simple and beautiful.

     The smallest baby of all which has just come from the press, and is entitled "Outlines of Swedenborg's Cosmology," has made more stir so far within our household, than any of the others, and we fondly hope will become one of the greatest sons of the Academy.

     In the translation of the Word, after doing (with the help of the other ministers) a quantity of the most painstaking and thorough work, going to the very bottom of the subject, and trying his results in practice, the Bishop was able to see wherein the work failed to cover the whole ground, and also to see just wherein the Authorized Version possessed excellencies Thus were laid down principles which will save much time and wasteful expenditure in future work of this kind. The results of this translating, although they were partly negative, were nonetheless important. It was part of the new era of a true and heaven-directed broadening--not of such a broadening as we are accustomed to see in some Darts of the New Church, which would make more room in the New Jerusalem by removing its walls, so as to include all the outlying territory, enemies and all! No. The broadening which Bishop Pendleton inaugurated was that which is effected by opening the gates, which are twelve, bidding the inhabitants go in and out, in the name of the Lord, and find pasture. This work has gone steadily forward. It has been a gradual but progressive deliverance from the shackles of divers persuasions, which were taken on as collateral things in the earlier days, and no doubt served some use in their day. In the presence of the awful majesty of the Lord, who dwelt in the midst of the Academy doctrines as the sole object of love and worship, even fallacies probably did no lasting harm. But the first law of growth and of progress is that of selection and elimination. A body which does not grow both in doctrine and in practices, is dead. And above all other things, that which we of the Academy had most to fear after the passing of such a lawgiver as Bishop Benade, was the rule of a dead man's hand. That this little flock, of which we are privileged to be members, is charged with no less a mission than the chosen people of Israel, and is no less watched over by the Holy One who dwells within the Ark of our new Covenant, is nowhere better shown than by the evidence of His merciful provision in the matter of Father Benade's removal from us, painful though it was.

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And no less is it shown by the substitution of a general who, though not aided by the abundance of the manna of a new found heavenly delight, with the novelty gone, in fact, and the new generation coming to the front, many of whom had not seen the signs and the wonders which Jehovah of Hosts had done to their fathers in Egypt, was still able, with the aid of the Ark and the priesthood thereof, to cross over with the whole congregation and enter upon the conquest of new, territory and the removal of hostile persuasions from important tracts of the Church itself. Of course, all this comparison is relative. I am well aware that some are saying "Our Church is still most emphatically in the wilderness, and were it not for the manna miraculously given through the instrumentalities of worship (and such occasions as this Assembly, for instance) would doubtless tend to disunion and final extinction. That is doubtless true, in a measure, and yet when we rise to the internal sense of the drama of Israel we see that every step of progress into the Church which involves advancement from a first acknowledgment of a Law of Order, into the necessary conflict with enemies, within and without, is in a lesser image, an entering into the promised land. Nor do I doubt but that just such important new steps have been taken during this past decade. Each one has been accompanied by a combat, with all its accompaniment of conflicting opinions, and the groans of the wounded; only that the battles have been internal ones, within the land, so to speak, the two contending forces literally marching back and forth and fighting within our own bosoms.

Thus in looking back over our path during these past ten years, we see that so far we have been held, in Providence to a middle course, escaping both the Charybdis of violent revolution upon the one side, and the Scylla of rock-bound tradition upon the other. The course lies clearly enough before us. Whether we shall be able to hold to it, will depend, under Heaven, as much upon our own progress in regeneration--that is, in mutual good will and humble looking to the Lord, as upon the wisdom of our leaders. The Lord through Bishop Benade caused us to see many great truths; among them the importance of being guided by what the Writings say as to all matters of church polity and doctrine. To that end the men of that generation fought for and won a measure of freedom for the priesthood. Bishop Pendleton is teaching us the more difficult lesson which is complementary to this, namely, the freedom of the people, and the necessity of shunning the lust of regulating our neighbors with the wonderful new truths vouchsafed to our Church.

In view of all this, who can doubt that our progress has been forward, and our going in His paths?

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Behold, I am with you, even as I was with Moses, Only be ye strong, and very courageous.

     Mr. Childs recalled that this was the thirtieth celebration of this Nineteenth of June in the Academy. The first celebration took place at Dr. Boericke's summer home at Chestnut Hill in 1875, and he thought it a fitting occasion for the utmost enthusiasm we could have for our Church. At that meeting there had been present thirty-six people. He asked how many of these were now present. Eight persons arose in response to his call.

     In response to the fourth toast, To THE GENERAL CHURCH AND THE ACADEMY, the Rev. F. E. Waelchli spoke as follows:

     "The General Church and the Academy."--Not many years ago this toast would have been worded "The Academy and the General Church," or rather "The Church of the Academy and the General Church." The Academy was then believed to be a Church, an internal Church, teaching internal principles and performing internal uses; and the General Church,-then the General Church of the Advent,--an external Church, teaching more external truths and performing more external uses. At the time of the institution of the General Church of the New Jerusalem we put away that erroneous idea, and may now wonder that it should ever have been entertained. Yet, as we look into the past, it is not difficult to see how that idea developed. The Academy had its origin in the dark days of the New Church, when denial of the divinity of the Writings and of the need of obeying them reigned almost universally in the New Church. Destruction threatened. A few men, who saw the impending danger, banded together, formed the Academy, devoted themselves to the earnest study of the doctrines, and taught the genuine truth openly and fearlessly. Soon here and there throughout the New Church the new principles,--new to that day of the Church,--found adherents, and these became first the General Church of Pennsylvania and then the General Church of the Advent. The members of this General Church looked to the Academy for guidance and instruction, and from it received its priests and teachers. Thus the General Church became the field in which the Academy operated, or into which its uses flowed forth and there ultimated themselves. How easily could there develop from this relation the idea that the one body was internal and the other external.

     We need not repeat the story of the confusion and distress into which the two-church idea brought us; of the ruin with which it seemed at one time to threaten our cause and work; and of our final salvation from our trials, and the establishment of truer relations between the two bodies.

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     In this new relation the General Church alone is our Church, both internal and external, while the Academy is as it were an arm of the Church, performing for it a number of important uses, especially the use of higher education and that of the support of men who are devoting their lives to the interior study of truth for the good of the entire Church. The Academy is today performing all the uses it performed in the past. The only change that has taken place has been in its form of organization.

     The central use of the Academy is the education of the young, yet without the General Church it could not do this work. The pupils of the Academy are supplied by the General Church. On the other hand, how far less bright would be the prophecies of the future of our Church, if the Academy were not educating so many of its young men and women, awakening in them affection for the Church and its doctrine, and implanting in their minds not only the truths of doctrine, but the habit of right-thinking in all affairs of life. These young people come forth from their Alma

     Mater prepared to become earnest and intelligent members of the General Church, and ready to advance into that more interior light of truth, into which the church must progress from generation to generation. For there must be such progress, otherwise a Church cannot live.

     Again, the General Church benefits by receiving from the Normal School of the Academy the teachers who can educate the younger children of the Societies in the local schools according to New Church principles. Yet this work of the Normal School could not prosper were it not that the General Church appreciates its endeavors, and welcomes to its schools the teachers who have been prepared to perform a use that is dear to the hearts of all.

     The same is true, and in a more eminent degree, of the Theological School. Here the men are educated who are to be the priests of the General Church, receiving that thorough and excellent training which will fit them to lead the Church onward in the path of intelligence and wisdom. The General Church, on its part, provides the fields of labor for these men, and receives with affection the messages of truth which they bring.

     It is true the number of pupils of the Academy is but small. And often surprise has been expressed that so expensive an institution should be maintained for the benefit of so small a number. It has even been claimed by some that the same outlay applied otherwise in Church uses would bring greater results. This is a great error.

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For even if it were true, though it is not, that only those who are pupils are benefitted, and not also the whole Church through then, and even if the whole number of pupils were not more than five or six each year, yet would the Academy be performing a use to the General Church the value of which it is impossible to estimate. For the use of higher education in the Church involves that there must be men to do the work who devote their time to the study of special subjects, both on the spiritual plane and on the natural, in the light of the doctrines of the Church. But for the Academy, there would be little of such study. Pastors cannot do much of it, for many other duties call their attention. The benefits of such special studies go forth to the entire Church. Think how different would be the quality of the General Church, if there were not constantly flowing forth into it from the Academy new and more interior light as to the teachings of the doctrines of the Church! What would become of our internal growth as a Church? On the other hand, this great use of the Academy could not live if there were not in the
General Church a glad reception of that which is imparted.

     Perhaps some may be inclined to think that according to what we have said the Academy can hardly be called an arm of the General Church, but rather is related to it as the brain to the body. But if it be thought that this comparison brings us dangerously near to the old idea of the internal and the external Church, we would make haste to disclaim it. It is not, I suppose, necessary to define the anatomical relation. It is sufficient that we know that the General Church and the Academy together constitute one man, one Church, performing the glorious use of proclaiming the Gospel which the apostles were sent forth to preach on the Nineteenth of June, the Gospel that the Lord Jesus Christ reigneth, whose kingdom shall endure unto the ages of ages.

     Mr. Waelchli having concluded his remarks, the Assembly united in singing the following song:

     THE GENERAL CHURCH AND THE ACADEMY.
          Tune--"Far, Far Away."
     I.

     Our Academy had its rise
          Long, long ago.
     Its founders twelve were brave and wise
          Well do we know.

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          CHORUS.
     Let now your glasses ring!
     Word and song in tribute bring!
     Lift high your voice and sing
     Our Academy!

     II.
     The General Church was started too
          Long, long ago.
     And then began anew
          Ten years ago.

     CHORUS.
     Let now your glasses ring!
     Word and song in tribute bring!
     Lift high your voice and sing
     Our glorious Church!

     III.
     Hand in hand our Church and School
          Long years to come,
     Prosper must while Truth shall rule
          Long years to come,

     CHORUS.
     Let now your glasses ring!
     Word and song in tribute bring!
     Lift high your voice and sing
     Our glorious Church!

     The next toast, To THE OLD ACADEMY AND ITS HEROES, was introduced by a song in honor of the Rev. William H. Benade, our chancellor, teacher, and friend," after which the Rev. N. D. Pendleton addressed the meeting on the subject.

     There were associated with Father Benade a number of gentlemen whom it has been my pleasure to know, and I have always felt concerning them that the Lord had blessed Father Benade and filled his hand, when the time came for him to do the work he was called upon in the Providence of the Lord to do. He was surrounded by a number of men who were willing to do as the three hundred warriors of Gideon did of old, stoop down and lap up the waters. The toast is a very inspiring one, but it would be even more so if it had been worded, "To the Old Academy Heroes and Heroines," for if there were heroes in those days, there were heroines also. (Applause.)

564

The assault that was made upon the Academy fell more hardly upon the women than upon the men in certain vital aspects, and the way in which those women sustained that assault and stood by the men, causes them to be an object of reverence to us today. We reverence those women not only because of their faith and their loyalty, but also because of their loving hearts and sweet intelligence. It has been said that the men of the Academy firmly but gently requested the women to take the second place; that certain teachings in the Writings were not interpreted in a sufficiently broad way; that the famous injunction of Saint Paul was too readily followed. Be that as it may, let us never forget that the early Academy, men and women, labored for a certain ideal of the conjugial; that they believed with all their hearts and souls, that the Lord was ready to give to His New Church a new love from heaven, and the men and women of the Academy in its early days lived in the active expectation of that love and its realization, and I believe that it is that thought that brought about a certain condition that prevailed in the early Academy, which made it unique. Surely you will recall that there was an indefinable something present in those meetings, a kind of circumambient sphere that penetrated the minds of all in the beginning with a sense of joy and delight, causing the hearts to be elevated with a common exultation, causing all together to give attention to the things that were said. Nowhere in the world was there such a state; and it is described in the work on Conjugial Love as being present only in the Garden Adramandoni, where they walk and talk daily of conjugial love. If I mistake not, the early Academy came in touch with this sacred garden. If then we younger men of the Academy regarded the men of the Academy as brave knights, certainly we looked upon the ladies of that day as so many hearts of Sold who gave to the men the only thing worth having, the only thing worth loving and dying for, the hope of the conjugial.

Now it is not a difficult matter for us to realize that that period of the Church has passed. Indeed, I think it was the honeymoon period of our Church life, which was given by the Lord to us somewhat in the nature of a prophecy of things to come in that golden future, where indeed lies our true heaven. You have asked me, Mr. Toastmaster, to speak of our past, and I say with you that I love the old Academy for many things, but mainly for this promise that is given us. Let us then with each passing year love it more and more, not indeed with a passive love that arrests development, but with a love, which, while striking its roots deep into the past, will lead us far forward into the eternal day.

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     The Toastmaster: Now let us look from the glorified shadows of our ancestors to the present aspect of the Church; from the old Academy and its heroes to the new Academy and its uses, and we shall find that it is the same old Academy, forever new, still doing business at the same old stand, still exposing the same errors, still fighting for the same old issues but with a good many new chips on its shoulder. I would ask Mr. Acton to respond to the toast. THE NEW ACADEMY AND ITS USES.

     After the singing of the "Academia March" Mr. Acton spoke as follows:

     With the Academy as with all men and with all bodies of men, the future is contained in the past and the present, so that in reality the future of the Academy has been spoken to by previous speakers in that they have brought before us the past loves and past activities of the Academy and its present loves, activities and uses. For in these it is that, we see the promise of the future. It is so in every undertaking, in every business, in every institution of learning established in the world,--the future depends upon the love and enthusiasm that is active at the beginning. If the institution goes on and does not keep that love and that enthusiasm, it will essentially lapse. It may preserve its external form, but all life and vigor will be gone out of it. The Academy began many years ago, and it began with this acknowledgment, that the Lord had established the New Church wherein all things were to be made new. Carrying out that belief, it established schools, in order that a new mind might be formed in the Church. The Academy could not change the will of people. We cannot change the will of the children we educate, but we can give them principles of truth by which the Lord will he present with them, and by which they can change their own will. The Academy started with this work, and the work has prospered because, the love and enthusiasm that was present with the first promoters has been preserved and has grown to this day. When I look around and see so many here who have been pupils of the Academy; when I see the active part they are taking in the work of the Church; and when I cast my eye somewhat into the future and see the time when their children will be coming, filled with the love and enthusiasm and loyalty of their parents, how can I think but that the future of the Academy is assured. (Applause.)

566

For it is assured not by men, not by any one of us, but it is assured because we see evidence that the love of the Lord and the love of learning the truth which He has given, is still active in our midst. This much for the Academy as a school or as an educational institution.

But the Academy is more than that. The Academy is a Church, because by means of the Academy there came to us the doctrine on which our Church is founded. The Academy is a Church, and it is so recognized by all men. For when they speak of an Academician, they think nothing of the charter, nothing of the external body. They think and speak of a Church founded on certain principles in which they may or may not believe. The Academy is a Church, and the principle, the central doctrine of that Church, is that the Lord is really present in His Second Coming. The Academy began with a few men, but it was the culmination of a growth which had been going on in the Church from the beginning; and so these few men soon gathered around themselves a remnant from all over the Church, and the Academy which started as a little infant is now a man, and its future will depend upon whether we ourselves preserve that loyalty to the Divine Truth as received in the Writings, which was present in the old Academy.

It is said in the Writings that in all growth and all progress, man begins with appearances, and as he progresses, if it is a real progress, he casts off the appearances and enters into the interior things contained within. It is also said that this progress from appearances to realities can never be accomplished without temptation, or trial and combat. The Academy has had its trials and its combats, and new trials and combats are still before it, not perhaps against foes in this world, but against the foes within ourselves, the evils of our own household, which would hold us to external truth, would hold us to things handed down, or endeavor to keep us from entering more and more interiorly within. Now there is at this time in the Academy an active thought which is bringing new things to us; which is bringing new truths that promise to make our thought more full and our ideas more enlightened If the Academy is a living body it is bound to be that in its growth new things will come,--and also that these new things will cause temptation. For, of ourselves. we love to cling to the past, to cling to old ideas without entering more interiorly into them. This is of the natural man which clings to the earth; but the spiritual man rises to the heavens. And so with growth comes combat,--combat between the natural which fears to lose its own, and the spiritual which seeks after more interior treasures. If, then, we are to enter more interiorly into the truths of the Academy, we are to gird ourselves for this combat.

567

We must not let our mind be disturbed in the thought that our old faith is going; for the faith of the old will never go, because it is the true faith;--but with true growth the faith of the old shall be made new,--shall be filled more full of the glory of the Lord. (Applause.) In these times that are before us, do not despair, do not get into any state of anxiety or worry, that we are going to lose anything, that we are taking a backward step. Rut preserve yourselves in faith in the Lord's guidance, remain steadfast to that central doctrine of the Academy, of the Lord's real presence in His Church. If the men of the Academy, if you and I remain faithful to that central doctrine; if we will recognize the Lord as present in the Divine Truth in His Writings, and if we will preserve within ourselves the love of truth for the sake of truth; then progress will come with searching and study, and things that appear obscure now will grow clear. The Academy is not called "Academy' by chance. "Academy" means the East, and the East is the Lord. The Academy is to progress by approaching nearer to the East, by coming into a fuller knowledge and perception of the Lord's presence. And as a man journeying upwards, when he pauses and turns, sees a landscape spread before him to the East and the West, the South and the North, the loveliness and beauty of which he had not dreamed of while in the valley j co if the Academy progresses upwards to the East it will see in Its future new views, new truths whose beauty it does not dream of now; new truths in theology, in philosophy, in science, in every walk of life; truths which shall all be so many mirrors reflecting the glory of the Lord. We may hope that such a growth and progress will attend the Academy, if only the men of the Academy are faithful in the love of truth for the sake of truth. (Applause.)

The Assembly here joined in singing, again and again, the well-beloved verse, "Our own Academy." The enthusiasm having subsided, the Toastmaster proposed a toast to THE GENERAL CHURCH AND ITS MISSION, and called upon the Rev. William Hyde Alden to respond. Mr. Alden said:

I came to the last General Assembly as a visitor: I come today as a member of the General Church. As one who has not been in the General Church from the beginning it has been my pleasure to listen first to the history of which I was not a part, and it is now my privilege to suggest the relation which the General Church bears to the whole of the New Church.

568

You have been told of the uses of the Academy within its own body, and the question at once arises, and it is a question which some have found it hard to answer. Why is it that these uses, which are so important, which have been so eminently successful, could not have been carried out within the bounds of that General Convention which claims to welcome all of the New Church name upon this continent? Why is it that all who call upon the Lord in His Second Coming cannot work together? Convention is working today under a constitution accepted by the Academy leaders twenty years ago, and yet, not ten years later, these same leaders found it necessary to separate from the Convention in order to be in freedom; to carry out-what? The essential principles of the New Church. That seems astounding and hard to believe. This was not at the time admitted by the Convention. When Mr. Gladish, a few years ago, came out from the Convention, it was very feelingly said to him by the President of the Convention, "You need not leave our body. You may hold the views of the Academy and yet work with us." When, three years later, I was forced to give up the use I was doing in the Convention because I was friendly to the Academy, he could no longer say the same to me. Instead he said, "There is no place for you if it be known that you hold Academy views."

We may go back for a suggestion of this difference between the Convention and the Academy some fifty years. It has doubtless suggested itself to the minds of some of you that this is the one hundred and fiftieth year after the Last Judgment. Fifty years ago Convention met in Cincinnati, and on that occasion, the Centenary of the Last Judgment, there were prepared twelve addresses by men whose names have come down to us as leaders in the New Church: Thomas Worcester, Chauncey Giles, James Randolph Hibbard, James Park Stuart, George Field, Abiel Silver, and those giants among laymen, Sampson Reed, J. Young Scammon, N. F. Cabell. These papers presented subjects of such serious tone as this. The Last Judgment, The New Heaven, The Order of the New Church,--doctrinal subjects all, and presented from the Doctrine. Yet with such a presentation as this, was offered a resolution, which was adopted, providing that in the printing of these papers it should be announced to the world that their contents were to be regarded as only the personal opinion of their writers. The fruit of that resolution may be witnessed in the contrast offered by the subjects taken up by the Convention of today. A tremendous change has taken place in these fifty years. The Convention then looked to the doctrines for instruction in spiritual things; to-day it looks to the opinions of men. Instead of looking to the Lord and seeking to bring His righteousness to men, it looks out upon the world and seeks to cater to what men desire.

569

The Academy stands for belief that the Lord has made His Second Coming in the Theological Writings of Emanuel Swedenborg, and that He is with us in those Writings. Convention says: "Yes, the Lord has made His Second Coming; the writings of Swedenborg are the means of making that coming known to us; but He does not come to us in those writings; those writings are not the Lord. The thought of the Lord is indeed in them, but only to the extent that Swedenborg was able to make it known to us. We do not receive them as authority, save so far as in our opinion they are true. The Convention missionary today discusses the Second Coming of the Lord without mention of Swedenborg or of the Revelation made through him, and seeks to set forth the truths of the New Church by what he regards as rational arguments; that is, by arguments entirely dissociated from the means by which the Lord made known those truths to the world. It is indeed admitted in Convention, nay, loudly affirmed, that the writings of Swedenborg are a Divine Revelation, but at the same time that they ostentatiously label the books a Divine Revelation, they prepare a sample which sadly obscures the words of the label, which bears the warning: "Do not believe this unless you see it to be true."

Is it any wonder that in an organization where such seeds are sown there should be waning interest in the Doctrines of the New Church, and still more a waning disposition to direct the life in accordance with those Doctrines? That is precisely what has occurred in the Convention, and I have suggested what I believe to be the reason for it. I desire to present a few illustrations of this condition of affairs, drawn from recent history. In a Sunday School regarded, and justly, from an external standpoint, the ideal in the Convention, a list of subjects was recently set before the scholars and presented at a meeting of the Sunday School Association, including the Lord, the Word, the Future Life, subjects which might be expected in any Sunday School, but omitting that which might have been naturally expected in a Sunday School of the New Church, namely, the Second Coming of the Lord and the Last Judgment. When it was suggested to the head of that school that these subjects should be added, he replied: "Yes, I suppose they should be taught, but the difficulty is to know just how to do it"! One speaker at the recent Convention declared the New Church minister to be burdened by the very number and beauty of the correspondences revealed to the New Church. This being felt as a burden, it is not strange that the Convention minister follows the lead of his Old Church "brother" and preaches sermons giving only general lessons from the letter of the Word, which you might read for the most part without suspicion that the writer knew anything about the doctrines of the New Church.

670

There is today great activity in the printing of the works of Swedenborg, a use which is by no means to be underated; but I believe that there is less reading of them than ever before in the history of the Convention. Here we may see a parallel with the case of the Christian world in relation to the Bible, which is multiplied to a greater extent than ever before in the history of Christianity, and, yet, tests made of college classes shows lamentable ignorance on the part of educated young men and women of what is in the Bible.

     The Convention is assimilating itself to the Christian world, and while it still holds to an asseveration of the Divinity of the Lord, of a belief in the holiness of His Word, and of a belief in the future life, nevertheless it holds these doctrines as a sect in the Christian world might hold them, and appeals for the support of them to exactly the same evidence to which the Christian world appeals. It is regarded as irrational to appeal to the revelation of reason why they should be received. It is considered to be rational to prove the essential doctrines of the New Church as if no new revelation had been given. Ministers who have themselves received these doctrines by means of this revelation, and claim that they receive them as a Divine revelation, and who say that it is necessary that there should be a revelation that these things may be known,--these same ministers, in teaching others, hold them in ignorance that such a revelation exists, and regard this as rational evangelization.

     I hardly think that I need to dwell long on what our duty or mission is toward a church, or what purports to be a church which is in such a state; which has gone far afield from the standards round which it originally rallied; which turns aside to external sources for its inspiration; which looks to the philosophers for light; which forsakes the fountain of living water, and builds broken cisterns which can hold no water.

     The use which the General Church is performing to those within its own borders to those who will come to it and receive it, is great beyond words, but there is a duty beyond that, a duty to every one whom your voice can reach, a duty to everyone whom you can reach by the printed page; the duty which has been abdicated by the General Convention must be taken up by the General Church.

     The central source of light with any church is with those minds which hold fast by that Divine Revelation by which that church was established in the beginning and which is essential for its establishment with every individual man.

571

That center of light is today with the Academy. There are those in the Convention,--I hope many of them,--who believe in their hearts as sincerely in the Doctrines of the New Church, and desire to live according to them as sincerely as the Academician; but they are not the leaders, and their minds are confused, their thoughts are led astray by the leadership which has turned their thought and their minds to what is external and outward, rather than inward to the truth which the Lord has revealed. Those who hold to the truth must, in some way, present it. It may be said that this should be done in the Convention by the members of the Convention who hold it; but experience shows more and more that those who endeavor to make that appeal find themselves unheeded or even derided.

We cannot, it is true, work officially with the Convention. Their periodicals are closed to us. But we can distribute literature among them. The Life goes among them, and as it has spoken it is not to be doubted that it will continue to speak in no uncertain tones in the performance of that constructive work which involves defense against fallacies and falsities for the sake of those who can be taught to discriminate between truth and falsity. The Academy must defend the simple, must defend those in the Convention who desire to be of the New Church, but who are confused as to what the New Church is by the leadership which is over them. Those who are in the truth can from that truth see falsity, and it is the duty of him who sees the truth to show the truth to him who is in the falsity in order that he may be enabled to turn, if he will, from falsity to light. The Lord said. I am come a light into the world, and men love darkness, rather than light, because their deeds are evil. But he that loveth the truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. That is always the office of the truth. It effects a judgment. Those who love darkness flee from it. Those who desire the truth go to it. It is to be expected that such action on the part of the Academy will meet with opposition. It is charged that the Academy refers to the Convention only to criticize it. If the charge were true, which it is not; if that criticism were honest and brought the falsity to the light, should not I. as a member of the Convention, be thankful to have that falsity pointed out. Only those who love darkness rather than light could at heart oppose. Such work must be done. So far as it is effective, it will, as it has done in the past, effect a judgment, a judgment which we may hope will go on until those are come into one body who will be of the New Church, and those who pretend to be of that church but at heart are not, will say, "Count me out, I want none of it." That is a consummation devoutly to be wished, for there is no more dangerous state for church or individual to be in than to be partly in truth and partly in falsity.

572

The paragraph in the Brief Exposition is to be remembered which declares that to receive the truth of the New Church before the falsities of the Old are removed is to run the risk of being brought into a state which makes it impossible to see any truth. And that state, as it seems to me, already threatens in the General Convention and in the Conference in England, in their unwillingness to accept the authority of the Doctrines of the New Church simply and solely, and because of their believing at their face value the counterfeit presentment of good which the Old Church advocates.

     When the process of judgment which I have suggested, goes on to its fulness, we will have again a New Church undivided and indivisible, in which the Lord shall be King over all the earth; where there shall be one Lord and His name one.

     In response to a toast to THE GENERAL CHURCH IN GREAT BRITAIN, Mr. George A. McQueen spoke as follows:

     If, when looking backward, and taking a survey of our past experiences, we permit old states to stir up within us a longing to return to those states, we shall engage in a dangerous and futile employment. On the other hand, if we survey our past with a view to see in it the leading of Divine Providence, it is allowable. We may look at the Divine Providence on the "back parts." To recognize the way in which the Lord has led the Church through all its varied trials must be a good thing to do, and give us strength and courage to go forward.

     With this thought in mind I make this brief reference to the past ten years in the history of the General Church of the New Jerusalem in Great Britain.

     Prior to that period, the Academy and the General Church of the Advent had done good work in England, and considerable interest was manifested in the work in Colchester, London, and Glasgow. This may be seen from the pages of New Church Life, which contain a good deal of news relating to the Church in England at that time.

     Ten years ago, however, the Church in that country felt keenly the results of the spiritual earthquake which destroyed our former organization. The whole face of things was changed.

     In 1897 the General Church of the New Jerusalem was represented in that country by a few members in Colchester, and fewer still in London. There was a general state of obscurity, doubt and uncertainty as to the future.

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Later, there came a time when there was no priest of the General Church in England. The members of our body, reduced in numbers, and without a resident leader, nevertheless looked to the Academy and the General Church in this country for sympathy and encouragement, and hoped for the time when the Church would again be organized and prosperous. Efforts were frequently made to bring together discordant elements, but without avail. It was a time for the exercise of patience, and trust, that under the Divine Providence all would come right in the end.

     In the year 1900 there was a temporary gleam of hope enkindled when it was expected that the former beloved pastor of the Colchester Society, and Headmaster of the Academy School in London, the Rev. E. C. Restock, would again become our spiritual guide. This, however, could not be, on account of Mr. Bostock's serious illness.

     The state continued; but like all dark states, it had its limit. In Colchester for the first time in its history, the society had no hall in which to worship, and was at the same time without a pastor. In London the isolated members of the Church had almost given up hope of being able to establish a school and to meet for regular worship. Nothing but the fact that they were able to look to the center of the General Church in this country, can explain how they held together under the circumstances. By letters of encouragement from the Bishop and other priests of this body, these dwellers on the outskirts of our organization were able to keep in touch with the center of our church life until in the year 1901 the scene was changed, and a new day dawned upon the General Church of the New Jerusalem in England--the Rev. Andrew Czerny had arrived in London! He had gone there to start a school and to preach for the societies in London and Colchester if his services should be acceptable, until such time as Mr. Bostock would be well enough to go. Within a week or two after his arrival a school was commenced in London, and regular Sunday worship established at both London and Colchester. Later on properly organized societies were formed and Mr. Czerny became pastor of both societies. From that time until the present moment Pastor Czerny has presided over the affairs of the General Church in England with unfailing success, and is loved and respected by the whole of the Church in that country.

     A few months after Mr. Czerny's arrival, Mr. Bostock was able to visit England, and spend some weeks with his friends in the Church. It was during this visit that he organized "The District Assembly of the General Church of the New Jerusalem in Great Britain." This was the final and fitting climax to his work for the Church in England, which he was permitted to perform; and could anything delight him more than to know of the beneficial results which have flowed from the formation of that Assembly?

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     Not being able to participate in the meetings of the General Assembly, the Church in England has found in the District Assembly the next best thing. It has brought the people together in a remarkable way. The consciousness of being members of one body has become more and more emphasized by the people coming together once a year for discussion and recreation. Members living fifty miles apart, who had been formerly more or less strangers to each other, have now become acquainted, and the spirit of true friendship and united effort in the development of Church uses steadily grows. No longer are there two isolated societies. The London children spend their vacations with their Colchester friends, enjoying the country life, while the Colchester children appreciate the city life while paying their visits to the London homes. There is also an evident looking to marriage within the Church by the young people.

     The Assembly meetings have also been made more delightful by the visits of friends from America, which are always a source of great pleasure to the Church in England.

     It is still a day of small things with the General Church in Great Britain from the point of view of numbers; Scotland being represented by one family only. There are still difficulties and drawbacks to be contended with and overcome, but from the day of distress they have been delivered, and brought into a day of peace and happiness and increased love for the things of the Church.

     To what body of the Church in this world do they attribute, under Divine Providence, their present position, and to what center do they turn their hearts and minds, but to this center of the New Church in Bryn Athyn? From the beginning of our cause in that country it has been so; and today, the affection for the uses performed by the General Church of the New Jerusalem is stronger than ever. Their hearts are with us now.

     After a final toast, To THE NEW CHURCH LIFE, proposed by Mr. Walter A. Cranch, and a humorous song on this subject by Mr. Walter C. Childs, the banquet of the Nineteenth of June came to an end.

     WEDNESDAY EVENING.

     The Oratorio, "The Holy City," was rendered in the chapel, by a number of the young people of the Bryn Athyn church, assisted by Miss Elsie Lechner, of Pittsburgh, and Mr. Seymour Nelson, of Glenview.

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     SECOND DAY--THURSDAY MORNING.

     June 20th.

     1. The General Assembly was formally opened at 10 A. M. with worship conducted by Bishop Pendleton.

     2. The meetings were attended by two hundred and sixty-six members of the General Church, and by ninety-four visitors, including young people. The names of the members present are marked with an asterisk in the Directory of members, appended to this Journal.

     The following visitors were present at the Assembly:

     From London, England
Mr. Wilfred H. Howard.

     From Toronto, Ont., Canada.
Dr. Charles W. Becker. M. D.
Mr. Hubert Hyatt.

     From Berlin, Ont., Canada.
Mr. Fred. T. Roschman.
Miss Venita Roschman.
Miss Alberta L. Stroh.
Miss Edna Stroh.
Mr. Fred. Stroh.

     From Valdosta. Ga.
Mrs. J. B. Jones.

     From Macon, Ga.
Mr. Edmund Pendleton.
Miss Luelle Pendleton.

     From Glenview, Ill.
Mr. Alvin G. Gyllenhaal.
Mr. William F. Tunge.
Mr. Cedric King.

     From Cleveland, Ohio.
Mrs. R. B. Kendig.

     From Washington, D. C.
Miss Lenora Halstead.

     From New York City.
Miss Melville Breen.
Mr. Sydney Childs.
Miss Evadne Saeger.
Mr. Anton Sellner, Jr.

     From Erie, Pa.
Mr. Eliot G. Cranch.
Mr. Militiades Glenn.

     From Pittsburgh, Pa.
Mr. J. E. Blair.
Mr. Arthur Synnestvedt.

     From Renovo, Pa.
Miss Dorothy Kendig.

     From Allentown, Pa.
Arthur J. Ebert.
Mr. Eric Ebert.
Miss Ora Ebert.
Rhoda A. Ebert.
Miss Maria Newhardt.
Mrs. C. Newhardt.

     From Philadelphia, Pa.
Mrs. T. J. Bewley.
Mr. L. A. Grundwick.
Charles D. Knudsen.
Miss Florence Roehner.

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Miss Marie L. Smith.
Mr. Sobiesky C. Smith.
Mr. Athol Soderberg.
Miss Venita Zeppenfeld.

     From Camden, N. J.
Mrs. Carrie Robinson.

     From Bryn Athyn, Pa.
Mr. William H. Alden, Jr.
Karl Alden.
Mr. Edwin T. Asplundh.
Miss Fidelia Asplundh.
Mr. Oswald Asplundh.
Francis Bostock.
Miss Margaret Bostock.
Miss Phebe Bostock.
Miss Helen Colley.
Mr. John Colley.
Mr. George De Charms.
Mr. Richard De Charms, Jr.
Harold Doering.
Miss Vida Doering.
Mrs. F. W. Gilroy.
Miss Gilroy.
Miss Carina Glenn.
Miss Creda Glenn.
Mrs. H. Gordon.
Darrell Hicks.
Mr. Kenneth Hicks.
Mr. Hubert Hicks.
Miss Berith Odhner.
Mr. Hugo Lj. Odhner.
Loyal D. Odhner.
Mr. Madefrey A. Odhner.
Miss Eleora Pendleton.
Miss Wertha Pendleton.
Alien Pendleton
Theodore Pitcairn.
Rev. John Faulkner Potts.
Miss Ethne Price.
Miss Phyllis Price.
Richard Price.
Mrs. E. F. Robinson.
Ariel Rosenqvist.
Miss Celestine Schwindt.
Miss Ethel Schwindt.
Erna Sellner.
Miss Eudora Sellner.
Earl Smith.
Miss Ersa Smith.
Miss Miriam Smith.
Mr. Reginald Smith.
Mr. Roydon Smith.
Miss Cornelia Stroh.
Miss Ora Stroh.
Miss Aurora Synnestvedt.
Fred. Synnestvedt.
Mr. Arthur B. Wells
Mr. Leroy Wells.
Miss Margery Wells
Miss Volita Wells.

     3. The Minutes of the last Assembly were reported to have been printed in New Church Life for September, 1904, and their reading was dispensed with.

     4. The following communication from the Academy of the New Church was read by the Rev. C. E. Doering:

     COMMUNICATION FROM THE ACADEMY OF THE NEW CHURCH.

     Since the last General Assembly, three years ago, the progress in the work of the Academy has been steady. The buildings then just begun have been completed, so that the Academy has for three school years been better equipped to take care of the pupils physically, than it ever was before,--in fact, it could easily accommodate twice as many pupils as we now have.

577

The same may be said of the educational work, as the staff of teachers has been increased, the work more systematized and thus rendered more efficient.

     There are now in the schools four established departments, the Theological, the Normal, the College, and the Seminary, each with its own faculty, and next year there will be another,--the Intermediate, which will be entirely in the charge of one teacher, Mr. Leonard G. Gyllenhaal. Some idea of the work accomplished by these departments may be gathered from the reports to be published in the forthcoming Journal of Education, but there is one phase of the work that cannot be embodied in a report, but must be felt to be appreciated. I refer to the spirit which the teachers take with them into the class-rooms. This spirit has been infused into the pupils, and when they leave us, they will carry with them something much more valuable than the accumulation of knowledges their memories are furnished with.

     In the line of harmonizing and rendering the work still more efficient, it has been decided to place the government of the Schools in charge of a General Faculty of the Schools, which faculty will consist of the heads of the various departments of the Academy, with the President of the Academy as Chairman, and which will meet regularly to consider the policy affecting all the departments, while each department will be in freedom to work our and develop its own particular line of use.

     I have mentioned that we have room and facilities to accommodate twice as many pupils as we now have, and I also recognize the pecuniary difficulty that stands in the way of everyone enjoying the benefits of what we have to offer to the Church. Still an effort has been made in this line by establishing free scholarships. These have been supported by voluntary contributions, and as a result a number of those who otherwise would have been unable to attend the schools have been helped to come. This has been carried on for about five years, and during the year just ended three pupils were wholly supported and two partially so, the parents doing the other part. In other cases, rather than deprive pupils of the benefit of the schools, the Academy has remitted the tuition fees, when parents could not afford to pay more than the actual expenses for board, lodging, etc. It is, however, thought that pupils should not have fostered in them the love of getting something for nothing, and with this in view it has been decided that in the future all pupils who receive help shall make some return in the way of assisting the teachers, or in the Library, which shall be, in a manner, an acknowledgment of what is being done for them.

     This will serve the double purpose of helping them to help themselves, and thus foster a love for the use, and relieving the workers of many things they now have to do, thus giving them time for other more important things.

     An appeal has been made for a number of rears for the permanent establishment of a Scholarship Fund.

578

While the response has been sufficient to carry the work from year to year, we are nevertheless still dependent on the varying states of interest and ability of the contributors, and so we never know from year to year what we can do, and it is hoped that this feature of our work will eventually be placed on a permanent basis.

     In regard to the Library, its use in the School has grown as the educational side of our work has grown, and the need of having the Library systematically catalogued was seen and some provision made. To this end we began, a little over two years ago, the recataloging, reclassifying and accessioning. To date about 12,000 volumes are accessioned, and we have about 20,000 cards in our card catalog, thus increasing our facilities for reference.

     And as our facilities have increased, so much the more has the Library been used, as it is recognized that the Library is, as it were, the workshop of the School, where pupils put in practice principles for the development of their minds which they receive in the class-room.

     During the year over 300 volumes were donated, but we are yet far from having a complete set of such reference books as are continually in demand and to the acquiring of which I would bespeak your interest and support. I would here call your attention to the full report of the Assistant Librarian, which will be published in the forthcoming Journal of Education.

     The Academy Book Room has, during the year just closed, sold $1,104.11 worth of New Church Literature, not of our own publications. This is nearly double the amount reported to the Assembly three years ago. We have published during the past year the Outlines of Swedenborg's Cosmology, which is just put on sale, and we have been making preliminary preparations for publishing the Liturgy for the General Church of the New Jerusalem. In regard to this I wish to call your attention to the fact that the cost will be greater than the capital of the General Church could carry, and it was therefore transferred to the Book Room, which is undertaking the work; on behalf of the Book Room I would ask your earnest support, as the amount of money involved will put the Book Room, with its limited capital, into an embarrassing position unless the members of the Church heartily support it. The cost, as was said, is so great that the General Church could not carry it all, and the Book Room can only do so with the support of the members of the General Church.

     Of our own publications we have sold something over 400 copies, besides 43 portraits of Swedenborg and 145 Calendars, this being the first year in the history of the Book Room that the cost of publishing the Calendar has not exceeded the receipts from sales.

     There is very little to report in the matter of Photo typing. The Spiritual Diary, Major and Minor, has been completed, and the volumes should be out of the hands of the binder and on their way to this country at the present time.
C. E. DOERING, Treasurer.

579

     Dr. Cranch offered at the request of the Executive Committee the following resolution:

     Whereas, The Academy of the New Church, a corporation, has for many years carried on certain of the most important uses, which a general church can perform; and,

     Whereas, The General Church of the New Jerusalem has never made any formal acknowledgment of the work done by the Corporation known as The Academy of the New Church; and,

     Whereas, It is most fitting that a formal acknowledgment be made at this time, when the members of the General Church are meeting in General Assembly; now, therefore, be it

     Resolved, That the General Church of the New Jerusalem does hereby express its grateful and appreciative acknowledgment to the Corporation known as The Academy of the New Church, for these uses so efficiently and so excellently carried on, and does hereby recognize that this work has been done for and on behalf of the General Church of the New Jerusalem and its members: and does hereby express its confidence that the Corporation known as the Academy of the New Church will continue to carry on these uses in the same acceptable manner.

The resolution was seconded by Mr. Alvin Nelson and unanimously adopted.

     6. The Report of the Executive Committee was presented by its Secretary, Mr. Paul Carpenter.

     THE REPORT OF THE EXECUTIVE COMMITTEE.

     The Executive Committee has to report that at the Fourth General Assembly, on June 20, 1900, the following Resolution was unanimously adopted, viz.:

     "Resolved, That the General Assembly elect an Executive Committee to "serve for a term of five years; that the minimum number of this Committee be twelve and the maximum eighteen; that the Assembly elect the minimum number at this meeting and at the beginning of every period of five years; that a nominating committee be chosen to act jointly with the Bishop in making the nominations to the Assembly; that other members of the Executive Committee be chosen by the Committee itself at any time during the period of five years until the maximum be reached.

580

It is understood that the Executive Committee through its Chairman will consult with the Bishop in the choice of additional members. The Executive Committee will elect its own Chairman and other officers, and is empowered to fill vacancies."

     On the following day, June 21st, the nominating committee reported that nominations had been made for the twelve members of the Executive Committee, and the nominees were unanimously elected, as follows, viz.:

John Pitcairn,
Hugh L. Burnham,
Robert Carswell,
Walter C. Childs, Robert M. Glenn,
George A. Macbeth,
Richard Roschman,
Carl H. Asplundh,
Samuel H. Hicks,
Edward Cranch, M. D.,
Paul Synnestvedt, and
John A. Wells.

     On the same day the Executive Committee met with eight members present, and elected the following officers, viz.:

     John Pitcairn, Chairman.
     Carl H. Asplundh, Treasurer, and
     John A, Wells, Secretary.

     The minimum number was increased on June 27th, 1902, when five members were added to the Executive Committee, as follows, viz.:

     Rudolph Roschman,
     Seymour G. Nelson,
     Jacob Schoenberger,
     Robert B. Caldwell, (Sr.), and
     Felix A. Boericke, M. D.

     On February 21st, 1903, Rev. Charles E. Doering was elected a member, and Treasurer, of the Committee to succeed Mr. Asplundh.

     On June 23d, 1903 George M. Cooper, M. D., and Paul Carpenter were added to the Committee, thereby filling it to the maximum number, Mr. Glenn and Mr. Asplundh having passed into the other world.

     There has been no change in the membership of the Executive Committee since the last General Assembly.

     The attention of the Assembly is called to the Report of the Treasurer as to the financial affairs of the Church. A large portion of the time of the Executive Committee has been devoted to the consideration of the financial needs of the Church, the results of which have been given from time to time to the members of the Church by the Treasurer.

     In the year 1904, three meetings were held by the Executive Committee, two being at the time of the General Assembly.

     In the year 1905, three meetings were held, and in the year 1906 only one meeting. The plan of holding our meetings at the different centers of the Church, which was adopted in 1902, has been continued, and has continued to prove most useful. The time selected has been, as heretofore, the time of the meeting of the District Assemblies, as far as practicable.

581

Meetings have been held in Pittsburgh, Chicago and Berlin, as well as in Bryn Athyn. The increased interest in and attendance at our meetings has in consequence continued and has brought the Committee into close touch with the different centers.

     At the last General Assembly, June 20th, 1904, this Committee laid before the Assembly the report of its legal Committee, and thereafter, on motion duly made, seconded, put to vote and carried, the three following resolutions were adopted, viz.:

     First, Resolved, That we do incorporate.

     Second, Resolved, That the Bishop of the General Church of the New Jerusalem, together with not less than six nor more than eleven other persons, to be selected by him from the membership of the General Church of the New Jerusalem, shall forthwith for themselves and their associates apply for a Charter under the laws of the State of Pennsylvania, under the 32d subdivision of Corporations of the first class, not for profit, and in case a satisfactory Charter can not be obtained, there under, to then incorporate under the laws of the State of Illinois, as a corporation not for pecuniary profit.

     Third, Resolved, That the said Corporation shall then proceed to elect its officers for the first year and to adopt its constitution and by-laws, providing, therein, that every male member of the General Church of the New Jerusalem, who is above the age of twenty-one years, and who has attended at least two General Assemblies of the General Church of the New Jerusalem, shall be eligible to become a member of the corporation, and shall become such member upon attending an annual meeting of the Corporation and signing his name to the roll of membership.

     Fourth, Resolved, That in addition to the persons named in the preceding Resolution, the said Corporation may elect as members of the Corporation the present members of the Executive Committee of the General Church of the New Jerusalem, and such other persons eligible to membership under the said Resolution as it may deem necessary or desirable, to effect an organization ad interim until the next annual meeting of the Corporation, making necessary temporary by-laws therefor providing.

     Thereafter, at a meeting of this Committee on June 21st, 1904, the Bishop, acting under the second resolution of the Assembly, named Messrs. John Pitcairn, Charles E. Doering, Samuel H. Hicks, George M. Cooper, Enoch S. Price, and Alexander J. Moir as his associates in making application for a charter therefor under the laws of the State of Pennsylvania. The present Executive Committee, save the substitution of Mr. Samuel S. Lindsay, vice Mr. Wells, was approved as the Board of Directors or Executive Committee of the Corporation.

     At a meeting of the Committee held in Pittsburgh on October 14th, 1904, the Legal Committee verbally reported that they had employed counsel and made persistent effort to carry out the instructions of the General Assembly with reference to incorporating under the laws of the State of Pennsylvania, but were constrained to submit the following report in writing to the Bishop of the General Church and also to this Committee:

582

     "Your Legal Committee has caused to be prepared an application to the proper Court of Pennsylvania for a charter for the General Church of the New Jerusalem, and are satisfied that certain objectionable clauses must be inserted in the said application and be covered by said Charter, when granted, or the Charter, if granted, without such clauses having been inserted in the application or covered by the Charter, will be void. Your Committee, therefore, reports that a satisfactory charter cannot be obtained under the laws of Pennsylvania."

     Whereupon the Bishop reported that the attempt to secure a Charter under the laws of Pennsylvania had been abandoned, and acting under the second resolution passed by the General Assembly the Bishop named Messrs. Burnham, Nelson, Carpenter, Pitcairn, Doering, Hicks, Cooper, Synnestvedt, Macbeth, and Childs to co-operate with him in attempting to secure a Charter under the laws of Illinois.

     At a meeting of this Committee held June 21st, 1905, the Chairman of the Legal Committee read the following report of that Committee, also the charter or certificate of incorporation obtained in the State of Illinois, referred to in said report, and a copy of the act respecting corporations of this class, and Mr. Carpenter of the Committee read the By-Laws proposed for the Corporation, and a copy of the clause provided for in the By-Laws to be subscribed by each member of the Corporation.

     "Your sub-committee, to whom was referred the question of obtaining a Charter incorporating the General Church of the New Jerusalem, under the laws of the State of Illinois, with power to act, beg leave to report as follows:

     "Your sub-committee met and carefully considered the laws of the State of Illinois governing corporations of the class proposed, and became unanimously of the opinion that a Charter obtained under those laws would be admirably adapted to the needs of the General Church of the New Jerusalem.

     "Your committee, however, found that lilt would be extremely difficult to keep within the requirements of the State of Illinois, and to at the same time obey literally the four Resolutions concerning incorporation, passed at the General Assembly of the General Church of the New Jerusalem, held in Bryn Athyn, in June, 1904, inasmuch as one of the Resolutions directed the Bishop, and not to exceed eleven associates, to apply for a charter, while another Resolution contemplated an Executive Committee of eighteen members; to accomplish all of which would require considerable circuity of action, whereas by ignoring the letter of the resolutions, their spirit could be very easily and directly accomplished.

583

     "Your sub-committee, therefore, decided to adopt the direct method, and in order to relieve the Bishop and the Executive Committee from any embarrassment in the premises, proceeded on their own responsibility, leaving the Executive Committee, the Bishop and the members of the General Church of the New Jerusalem free, at its next assembly, either to ratify and approve or disaffirm the action taken by your sub-committee.

     "Your sub-committee, therefore, applied for and obtained a Charter, under the laws of the State of Illinois, naming therein as Directors for the first year, the eighteen men whom the Bishop had designated to be members of the Executive Committee.

     "If your Committee approve of the action of its sub-committee, a meeting of those eighteen men now constituting the Corporation can be called and officers can be elected and by-laws adopted, and a report can then be made to the next General Assembly of the action of your Committee, through its sub-committee, in procuring this Charter, and completing the organization of the corporation thereunder; and this corporation, so formed, can then tender its machinery to the General Church of the New Jerusalem, and, if the same be approved and accepted at the General Assembly, the corporation can then proceed to the performance of its uses. Until that time it can remain dormant.

     "We submit, herewith, the Charter which was obtained, and also a draft of by-laws which your sub-committee recommends for adoption by the members of the Corporation at the meeting above proposed to be held.

     "As the membership of your Committee, and the membership of the corporation is one and the same (with but one exception), all these questions can be informally considered and decided at a meeting of your Committee, and it will then be necessary for a few only of the members of the Corporation to meet and take formal action for all, in the formal completion of the Corporation.

     The charter or certificate of incorporation obtained in the State of Illinois, referred to in said report, and the act respecting corporations of this class, and the By-Laws, referred to, may be seen by reference to pp. 554 to 561 Of the August-September, 1905, issue of New Church Life, where they are printed in the proceedings of a meeting of the Joint Council held at Bryn Athyn on June 22d, 1905.

     At the conclusion of the reading of said report and accompanying documents, the following resolution was then unanimously adopted by this Committee:

     "Resolved, That the Report of the Legal Committee and the action of the Executive Committee thereon be presented by the Secretary to the Joint Council of the General Church to be held June 22d, 1905, and in the event that the Joint Council and the Bishop approve of such action that the Legal Committee be requested to convene a meeting of the Members of the Corporation for the purpose of electing officers and adopting By-Laws."

     At the Joint Council meeting on June 22d, 1905, the Report of the Executive Committee was received and approved.

584

      On June 18th, 1907, the following communication was received by this Committee from the Corporation: Bryn Athyn, Pennsylvania, June 18, 1907.

     To the Executive Committee of the General Church of the New Jerusalem, (an ecclesiastical body).

     Gentlemen:

     By a Resolution of the Corporation known as the General Church of the New Jerusalem, a copy of which Resolution is enclosed, I am requested to address a communication to your body making tender of an offer on behalf of and by such Corporation to take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem other than those performed by the Corporation known as the Academy of the New Church, and that it will assume and agree to retire all liabilities and obligations of the ecclesiastical body known as the General Church of the New Jerusalem, provided, that Church will turn over and deliver to the Corporation all its cash, contracts, and other property and assets now on hand.

     I also beg leave to inform you that on October 6th, 1905, a meeting of the members of said Corporation was held in the city of Chicago and the following gentlemen were elected members of the Executive Committee of said Corporation:

John Pitcairn,
Charles E. Doering,
Paul Synnestvedt,
Edward Cranch,
Paul Carpenter,
Robert B. Caldwell,
Samuel H. Hicks,
Felix A. Boericke,
George A. Macbeth,
Hugh L Burnham,
Walter C. Childs,
Richard Roschman,
George M. Cooper,
Jacob Schoenberger,
Samuel S. Lindsay,
Seymour G. Nelson,
Robert Carswell, and
Rudolph Roschman,

and on the same day, a meeting was held by the newly elected Executive Committee and the following officers were elected:

     President, John Pitcairn,
     Vice-President, Samuel H. Hicks.
     Secretary, Paul Carpenter.
     Treasurer, Charles E. Doering.

     The regular stated time for the annual meeting according to the By-Laws was June 5th, 1907. The meeting was regularly called, but no action was taken other than to adjourn to Bryn Athyn, Pennsylvania until 8:00 P. M. on Tuesday, June 18th, 1907, with the idea that the meeting might thereafter be adjourned from time to time at the convenience of the members until after the General Assembly shall have taken action on the matter of the above mentioned resolution.
Very respectfully,
(Signed) JOHN PITCAIRN,
President, the General Church of the New Jerusalem, a Corp'n.

585

     RESOLUTION

Annexed to a letter of the President, dated June 18th, 1907.

     WHEREAS, This corporation was organized with the following stated object:

     To present, teach, and maintain throughout the world the doctrines of the New Jerusalem Church as contained in the Theological Writings of Emanuel Swedenborg;

     AND WHEREAS, It was the intention that this corporation should take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem other than those performed by the corporation known as the Academy of the New Church;

     Now, THEREFORE, Be it hereby

     Resolved, That this corporation does hereby offer to take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem other than those performed by the corporation known as the Academy of the New Church, and to that end will assume, and agree to retire, all liabilities and obligations of the ecclesiastical body known as the General Church of the New Jerusalem, Provided, that body will turn over and deliver to this body all its cash, contracts and other property and assets now on hand;

     And be it hereby further

     Resolved, That the President of this corporation hereby is requested to address a communication to the Executive Committee of the ecclesiastical body known as the General Church of the New Jerusalem making such tender and enclosing a copy of this resolution.

     This Committee thereupon passed the following

     RESOLUTION

     Resolved, That the communication from the Corporation known as the General Church of the New Jerusalem be received and placed on file, and that it is the sense of the Executive Committee that this offer of the Corporation known as the General Church of the New Jerusalem should be accepted;

     And be it further Resolved, That such recommendation be incorporated in the report of this Committee to the General Assembly.

     All of which is Respectfully submitted,
     (Signed) JOHN PITCAIRN,
Chairman.

586

     7. Mr. Hugh L. Burnham offered the following Resolution:

     Resolved, That the offer of the Corporation known as the General Church of the New Jerusalem, to take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem other than those performed by the Corporation known as the Academy of the New Church, and that it will assume and agree to retire all liabilities and obligations of the ecclesiastical body known as the General Church of the New Jerusalem; provided, this Church will turn over and deliver to the Corporation all its cash, contracts. and other property and assets, now on hand, be, and the same is hereby accepted; and be it further

     Resolved, That all the civil offices of this body be, and the same hereby are, abolished, to take effect as soon as the respective incumbents of said offices shall have turned over to the Corporation, known as the General Church of the New Jerusalem, all the cash, contracts, and other property and assets of this Church now in the hands of them, or either or any of them, subject to all liabilities and obligations of this body, such liabilities and obligations to be assumed and retired by the said Corporation; and, be it further

     Resolved, That this Church will suspend the collection and receipt of cash or other property and the performance of all civil uses so long as the performance of such uses shall be carried on by the said Corporation to the satisfaction of this Church and until the further action of this Church.

     The Rev. Homer Synnestvedt asked what would be the effect of this resolution.

     Mr. Burnham replied that by the passage of the resolution the Corporation would be ready to assume the uses. The book in which the members could sign their names would be at hand immediately after the morning adjournment. All adult male members of the General Church, who had attended at least two meetings of the General Assembly, would be entitled to become members of the Corporation. They need not necessarily have attended as members of the General Church, nor have attained their majority at the first attendance. All such would be entitled to become members and participate in the deliberations of the Corporation. The resolution was the formal action transferring the property, subject to its liabilities, from the Church to the Corporation, in order that the Corporation may take up the uses intended to be taken up for the Church.

587

     8. The resolution was seconded by Mr. Robert Caldwell, Jr., and unanimously adopted by a rising vote.

     Bishop Pendleton said that this places our body on a solid basis as a civil body in the civil state, such as we have not had hitherto. The General Church is to be congratulated.

     9. The Rev. N. D. Pendleton read a paper on THE WORK OF BISHOP BENADE. (See New Church Life for July, 1907, p. 385.)

     Mr. Synnestvedt declared the paper the best word said yet. He would not be surprised ii it should stand as the best word said by this generation, the first generation descended from Mr. Benade, and as its estimate of him.

     10. On motion of Mr. Walter Childs, seconded by Mr. Odhner, it was voted that at the request of the meeting the paper be printed in the Life.

     Mr. Odhner said that it went without saying that papers presented on an occasion like his would appear in the Life, but the vote of the Assembly would be peculiarly fitting in this case. The publication of the paper would be timely in view of the fact that the Biography of Mr. Benade, which had been begun in the Life, had been broken off. As it approached closer and closer to the present time, when persons with whom Mr. Benade was associated, and: from whom he often differed, were still living, it was felt that it would be best to wait perhaps another fifty years for the rest. But something was needed, a word expressive of the character of Mr. Benade, and of the work which he did for the Academy. The paper was also a suggestion towards a solution of the problem presented by the fact that the body, which he had built up, had left him, we may say, to a man. The paper referred to the fact that it has been accepted almost as a principle that great reformers in their later years have thus been left stranded, as it were, or left behind. This was illustrated particularly in the life of Martin Luther, who spent his last years also in great solitude and bitterness of spirit, other reformers as it were passing on over his head, without any logger acknowledging his leadership. This has been true in many cases, but not necessarily in all.

588

     11. The Rev. Homer Synnestvedt offered the following resolution:

     Resolved, That the paper just read before us by the Rev. N. Dandridge Pendleton be recorded upon the minutes of this Assembly as an expression of our love and appreciation of the work of William H. Benade, the great founder of our movement.

     Bishop Pendleton said that he had expected to say something on the subject, but the paper had so well expressed his views that he felt he could add nothing. No one had greater affection for Mr. Benade than he. But his affections had been so much moved, that he felt that he could not express himself freely at this time. He would simply state his full agreement with all that was in the paper.

     12. The Resolution was seconded by Mr. Walter C. Childs, and unanimously adopted by a rising vote.

     13. On motion of Mr. Hicks, it was voted to extend to visitors to this Assembly the freedom and courtesy of the floor, and to invite them to take part in our proceedings.

     THE DINNER.

     At dinner, Mr. Odhner read the following letter from Mr. Gerrit Barger, of Holland:

Voorburg, 7 June, '07
Near The Hague.

     Dear Friend:--

     You wrote me some time ago a very friendly and affectionate letter in which you asked me among other things for a message from Holland to your Annual Assembly about the 19th of June, and I have been trying to write to you during the last week. But what can I write to a New Church Assembly gathered in the center of so much activity and zeal, to men who are my superiors in so many ways?

     Is it not, to use a familiar English expression, like carrying coals to Newcastle? My message can only take the form of a lamentation about the isolation and deprivation which a lover of the New Church feels coming over him, when he thinks of the joyous gathering you are going to have.

589

Let this contrast be to you all a reason for additional joy and thankfulness to the Lord of Heaven for the great blessings you all have, to live and work in such a specially bright and happy center. Let it spur you to greater love and activity in the use of your many talents.

     I pray and trust that the various meetings in your Assembly may prove to you all and to the Church at large of very great blessing. I have not the pleasure to know personally many of you, but through New Church Life, which I always read with the greatest interest, I follow much of your doings.

     Of progress in Holland I can tell very little. My constant desire to make the New Revelation known wherever there is an opportunity has made me somewhat notorious in this city, and among the various churches. By ministers in this town I am looked upon somewhat as a riddle. My religious friends cannot deny my love of Christianity, but do not understand my denial of their most important doctrines. One minister, (Calvinist), who once in a special visit ended by saying that he and I could not be saved together, has so far changed his attitude that he does not desire to be in the same heaven with me. But of friendly attitude towards the Writings I perceive nothing.

     The Dutch people are very close and very severe in their old doctrines. But indifference towards religion is increasing also very rapidly.

     At the same time I have the pleasure of one or two instances where the Doctrines are taken friendly. I am in frequent correspondence with one lady whom I never saw, who promises to become a very intelligent student.

     I have sent all particulars about the new Latin edition of the scientific writings, which are now being printed in Sweden, to a professor and friend in Amsterdam, with the request that some copies may be bought here. I hope to have some success.

     I often think that the greater interest taken in the scientific writings may be a cause to turn round the scientific world before the religious world turns, if it is to turn at all. And now, with many loving greetings to all friends,
     I remain your
          loving Brother
               in the Lord's New Church,
                    GERRIT BARGER.

     Telegrams were also read, conveying greetings to the Assembly from the societies in Denver, Colo.; Glenview, Ill.; Pittsburgh, Pa.; Toronto, Ont.; Berlin. Ont., and Durban, Natal, South Africa.

590

     Mr. Fred. J. Cooper brought greetings from the friends in Co1chester, England, a center where everyone desired to be with the Assembly in Bryn Athyn. It was a great experience to be in such a gathering. In Colchester there was great unity, due to the splendid work of the Rev. Andrew Czerny. They had forty-five members, including babies. They thought much about the New Church and New Church education, and distinctiveness, and tried in their little way to carry it out; but it was a beautiful thing to see it carried out in such a thorough manner as in Bryn Athyn, and to see such fine people as were here turned out, and it encouraged them more and were to go on. It was delightful to find so many young people who loved to talk of the glorious truths and to apply them to life.

     Mr. Wilfred Howard, of London, felt if to be a great privilege to be at these meetings. He wished to say a few words of the London School, established by Mr. Bostock. All reverenced him, and felt great gratitude to the Church and to the Lord in having given such men to instill the truth into their minds. He was young when Mr. Bostock was in London, but there must have been remains implanted by his work. The brethren in London were very few, and to come where there were so many was simply in spirit they were always with the friends in Bryn unity and strength and quality.

     The song, "Friends across the Sea," was sung, led by Mr. McQueen; and this was followed by the song, "Our fair beloved Bryn Athyn."

     SECOND DAY--THURSDAY AFTERNOON.

     The afternoon was occupied by a public meeting of the Corporation of the General Church of the New Jerusalem. The minutes of this meeting will be found on p. 633 of this Journal.

591

     THURSDAY EVENING.

     THE DRAMATIC ENTERTAINMENT.

     The evening was spent at Cairnwood, where the young people of the Bryn Athyn Society, entertained the assembled guests by rendering Shakespeare's "AS YOU LIKE IT." The account offered by one of the visitors is here given, as the beauty of the performance in the midst of natural scenery, and the intense delight of the vast audience, deserve more than a passing mention. It was one of the loveliest of the external features of the Assembly.

     "Not the least important event during the Assembly was the successful and beautiful 'al fresco' performance of 'As You Like It,' given Thursday Evening on 'Cairnwood lawn.' Worthy as it was, we feel that to do it justice by way of criticism, it should have been witnessed by some well known Shakespearean scholar and critic. We wonder what he would have thought and said? On all sides nothing but the most enthusiastic praise was given to the people who had it in charge, to each actor, and to the natural setting. Surely Cairnwood lawn never lent itself to a more beautiful representation of an immortal poem. And the lovely young woman, and the talented young men of Bryn Athyn were a constant feast to the eye and a surprise to their friends. Then, too, a sphere of purity and innocence pervaded the whole production, that seemed to lift the old play well-nigh to the spiritual plane. The drama is a powerful instructor, principally on account of its strong attractiveness to the young, and, when presented by New Church men and women, we can get a true lesson in dramatic art more forcibly brought before our young people, which they could see nowhere else. Miss Ruth Hicks as 'Rosalind' was free from any staginess or conventional manners; she brought to the character a freshness perfect as it was rare for an amateur to give. Her rendering of the text was truly artistic and Shakespearean. Miss Vera Pitcairn's breezy and unaffected manner was well fitted to the character of 'Celia,' and the exhibition of dramatic talent which she displayed, made her performance truly a delightful one. Then 'Audrey!' the great author himself could not have conceived of a more jolly Audrey than was personated by Miss Gwladys Hicks. Mr. Ed. Bostock, as 'Touchstone,' was irresistible; never did he forget the character of the court clown, but was true to all tradition and added some strong originality.

592

'Orlando,' that lovable lover, was given a truthful rendition by Mr. George Heath; the scenes between him and Rosalind in the forest of Arden were remarkably natural and enjoyable. Mr. Gerald Glenn handled the character of the melancholy 'Jaques' in a truly professional manner; his rich voice coupled with a gift for things dramatic made him an ideal Jaques, and his recitation of the well known lines was cogent and natural. Mr. Fred. Gyllenhaal was a surprisingly good 'Duke.' Space alone forbids us giving each and all their full share of praise, for surely the 'Oliver' of Mr. Reginald frown, the 'William' of Mr. Arthur Wells, the 'Amiens' of Mr. Hubert Hicks, the 'Phoebe' of Miss Korene Pendleton, the work of Mr. Ralph Hicks and Mr. Leonard Gyllenhaal, together with all the choruses, and the singing, deserve commendation. However, we must not close without a few words of praise and thanks to the talented professionals who worked so long and patiently on the production, and who made it possible,--we mean Mr. and Mrs. George Heath."

     FRIDAY MORNING--THIRD DAY.

     June 21st.

     14. The meeting was opened with worship conducted by the Rev. J. E. Bowers.

     15. The minutes of the previous day's session were read.

     16. The Report of the Secretary of the General Church was read.

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     1) The membership of the General Church of the New Jerusalem numbers at present 834 members, showing a net increase of 30 members over the membership reported in September, 1906. Altogether, forty persons have been received since the last report, while, on the other hand, three names have been dropped from the list, and seven members have been removed into the spiritual world.

     2) The following members have died since the last report was presented:

Miss California Grant, of Middleport, O., November 16th, 1906.
Mrs. Rebecca E. Kendig, of Cleveland, O., December 1st, 1906.
Mr. William J. Van Sickle, of North Bend, Pa., December 4th, 1906.

593

Miss Ethel L. Cooper, of Colchester, England, December 25th, 1906.
Mrs. Susan Aitken, of Chicago, Ill., December 28th, 1906.

Mrs. Katie Elizabeth Forsberg, of Camden, N. J., February 16th, 1907.
Miss Mary Doering, of Philadelphia, Pa., March 13th, 1907.

     3) The following new members have been received since the last report:

     In Bryn Athyn, Pa.
Mr. Edward C. Bostock.
Miss Theodora Ferdinand.
Miss Madeline Glenn.
Mr. Roland S. Smith.
Mrs. Elizabeth A. Van Horn.

     In Philadelphia, Pa.
Mr. Randolph W. Childs.
Mr. Walter A. Cranch.
Mrs. Sarah E. L. Frame.
Mr. and Mrs. Leander D. Good.
Miss Helene Iungerich.
Miss Minnie C. Thomas.

     In Bethlehem, Pa.
Mr. Laurence C. Brickenstein.

     In Allentown, Pa.
Miss Alma Waelchli.

     In Pittsburgh, Pa.
Mr. George Alexander McQueen.

     In Leechburg, Pa.
Mr. Otho W. Heilman.
Miss Rena May Heilman, M. D.

     In Williamsport, Pa.
Mr. Warren E. Creamer.

     In North Bend, Pa.
Mr. Dukeen Van Sickle.

     In Renovo, Pa.
Mr. Julian H. Kendig.

     In Erie, Pa.
Mr. and Mrs. Edwin Johnson.
Mrs. Malinda B. MacDonald.

     In New York City.
Miss Rosalba de Anchoriz.
Miss Dorothy M. Saeger.

     In Middleport, O.
Mr. Henry M. De Maine.
Miss Viola G. Bobo.
Miss Alice Dorothy Davis.

     In Kyger, Ohio.
Mr. and Mrs. A. E. Boatman.

     In East Liverpool, Ohio.
Mr. Lyman S. Loomis.

     In Columbiana, Ohio.
Mr. Archie C. Wunderlin.

     In Chicago, Ill.
Miss Esther V. Marelius.

     In Rockford, Ill.
Mr. and Mrs. Otto Hamilton.

     In Kansas City, Mo.
Mr. Thomas W. Grant.

     In Berlin, Ont.
Mr. Nelson H. Glebe.
Miss Annie Peppier.

     In Toronto, Ont.
Miss Vera G. Bellinger.
Miss Olive Bellinger.

     4) As Secretary of the General Church I was engaged, in January of the present year, to act as agent of the U. S. Census Bureau in collecting the statistics of the General Church as an independent religious denomination, and to prepare a statement of the history, distinctive doctrine, polity and work of this body. This undertaking was finished in the month of March, and the results will appear in the Report of the Religious Census, about to be published by the U. S. Government.

     5) During the year I have also collected very complete statistics of the General Church, in regard to the status of Marriage, the birth-rate, and sources of Growth, and as to the means of Conversion of members to the New Church.

594

The report of this Census was published in New Church Life for February, 1907

     6) A brief review of the growth of the General Church mar be of interest on this occasion, this being the first decennial year of its existence. At the first General Assembly, in June, 1897, (six months after the first organization), the General Church counted 287 members. Since then the annual net increase has been as follows: 1897-98, one hundred and sixty-seven members; 1898-99, fifty members; 1899-1900, fifty-six members; 1900-1901, eighteen members; 1901-1902, thirty-seven members; 1902-1903, thirty-five members; 1903-1904, forty-eight members; 1904-1905, fifty-three members; 1905-1906, fifty-three members; and 1906-1907, thirty members. From which it may be seen that the growth of the General Church, though very slow,. indeed, has also been very steady.

     7) The clergy of the General Church numbers at present 21 ministers and four authorized candidates. Mr. Eldred E. Iungerich, on June 14th, 1907, received from the Bishop authorization to preach.
Respectfully submitted,
C. TH. ODHNER,
Secretary.

     Mr. Walter C. Childs presented the Report of the Orphanage Fund.

     ORPHANAGE FUND OF THE GENERAL CHURCH OF THE NEW JERUSALEM.

     Statement from June 14th, 1906, to June 14th, 1907.

     Balance, June 14th, 1906                                    $737.15

     1906.
June 17, Mr. Louis Werkle, New York                         5.00
Dec. 31, Baltimore Society, Christmas offering Sunday School          5.05

     1907
Jan. 4 Middleport, O., Sunday School                         2.55
9, Mrs. Janet Pitcairn, Pittsburgh                              10.00
9, Miss Agnes Pitcairn, Pittsburgh                              5.00
21, Mr. L. Werkle, New York                              5.00
24, Berlin Society, Christmas offering                          4.94
24, Mr. Rudolph Roschman                                   1.00
24, Mr. Richard Roschman                                   2.00
24, Mr. George Scott                                    .50
24, Mrs. Elizabeth Norris, Pittsburgh                              10.00
Feb. 8. Mrs. N. D. Pendleton, Pittsburgh                         1.00

595

March 4. Dorothy and Alfred Reynolds, Baltimore                    1.00
22. Mrs. Margaret J. McKallip, Pittsburgh                         35.00
26. Sydney B. Childs, Yonkers, N. Y., collections                    63.73
April 3. Erie Circle                                        52.00
20. Parkdale Society                                        11.25
21. "A Friend," per Rev. Alfred Acton                         1.85
June 12. Mr. Wglter C. Childs and family, Yonkers, N. Y.               10.00

     Collections from June 11th, 1906, to June 11th, 1907, by Rev. Charles E. Doering, Bryn Athyn, Pa.

     1906
June 11. Miss H. S. Ashley                         $0.50
12. Rev. Geo. G. Starkey                         1.00
13. Miss Lydia Rhodes                         .75
July 6. Mrs. Mary Bostock                         2.00
Aug. 31. Rev. Geo. G. Starkey                    1.00
Sept. 14. Miss Vera Pitcairn                         4.00
14. Miss Ann Hachborn                         1.25
14. Miss H. S. Ashley                              .50
14. Mrs. Mary Bostock                         2.00
Oct. 6. Mrs. Mary Bostock                         1.00
6. Mrs. Cara S. Glenn                              5.00
12. Miss Ann Hachborn                         .25
12. Miss H. S. Ashley                              .25
12. Miss A. E. Grant                              .75
30. Mr. K. Knudsen                              2.00
Nov. 9. Miss A. E. Grant                         .25
9. Miss Ann Hachborn                         .25
9. Miss H. S. Ashley                              .25
9. Mrs. Mary Bostock                         1.00
30. Rev. Geo. G. Starkey                         1.00
Dec. 7. Miss H. S. Ashley                         .35
7. Miss Ann Hachborn                         .25
26. Mrs. W. S. Howland                         10.00
27. Christmas offering, Bryn Athyn church.               42.00
27. Mr. Wm. Evens                              1.00

     1907
Jan.
8. Mrs. Mary Bostock                         1.00
9. The Pendleton family                         6.26
11. Miss H. S. Ashley                              .35
11. Miss A. E. Grant                              .50
11. Miss Ann Hachborn                         .25
11. Miss Mary Bostock                         1.00

596

12. Christmas offering from Pittsburgh children          8.57
Feb. 8. Miss A. E. Grant                         .25
8. Miss H. S. Ashley                              .35
8. Miss Ann Hachborn                         .25
26. Rev. Geo. G. Starkey                         1.00
27. The Glenn family                              5.00
March 8. Miss Ann Hachborn                    .25
8. Miss A. S. Ashley                              .35
8. Miss A. E. Grant                               .25
8. Mrs. Mary Bostock                         1.00

     April 12. Miss H. S. Ashley                         .35
12. Miss Ann Hachborn                         .25
12. Miss A. E. Grant                              .25

     May 10. Miss H. S. Ashley                          .35
10. Miss A. E. Grant                               .25
10 Miss Ann Hachborn                         .25

     June 3. Rev. Geo. Starkey                         1.00
$107.93

     Total                                                  $1071.95

     Disbursements.
1906.
June 25. To aid Hugo Ljungberg                    $100.00
July 12. Typewriting statement of fiscal year ending
June 14th, 1906                    4.14
Sept. 11. Mrs. Mary Hyatt                         84.00
Nov. 15. Mrs. Mary Hyatt                          42.00
Dec. 28. Mrs. Mary Hyatt                          42.00

     1907
Feb. 13. Mrs. Mary Hyatt                          42.00
March 21. Mrs. Mary Hyatt                          42.00
June 6. Mrs. Mary Hyatt                          60.00
$416.14

     Balance on hand, June 13th, 1907                               $655.81

     WALTER C. CHILDS,
     Treasurer.

     18. Bishop Pendleton stated that he had not prepared any special report for this year. There was now a system of reports from the various departments, and there was nothing additional for him to report except his own individual work. He had been engaged for a number of years in preparing a new Liturgy for the use of the General Church.

597

There had been great delay on account of the pressure of other work, but he was happy to say that the work was now very near completion, and it is hoped to begin the printing sometime between now and fall. He was now engaged in going over the work with the Book Room Committee. The ministers on the Committee had made exceedingly valuable suggestions, some of them requiring more work in order to bring in the new ideas suggested, in their proper place. The work on the music was going on in Chicago under the direction of Mr. George Blackman, with the valuable assistance of Mr. Caldwell. It was not yet quite complete, but it was expected that it would be ready some time in the summer. It would take some time to print the book even after the printing had begun, so that there was no prospect of its coming into use before the first of next year. As to the book itself, it was difficult to explain many things in it until it was in print. It would be gone over by several of the ministers, so that confidence might be felt that it would meet for the most part the approval of the members of the General Church, and that most things in it would be useful to the Church in its worship. The appropriateness and use of many things of ritual could not be fully decided until they were tried. We had to depend to a large extent upon forms in use in the world, yet we must necessarily make new combinations, new arrangements and applications of the principles of ritual, and occasionally introduce something that is new in the light of the New Church; and it was the case usually with new things, that they were not confirmed in use until they had been tried, especially things of an external character. As the chief worker upon the Liturgy, he would say that there were things in it which he did not feel sure were the very best things possible, and could not say until they had come into use. It could not be claimed for a work of that kind that it was anywhere near perfection. Liturgical work is necessarily progressive. Our knowledge of it is progressive. We acquire experience in the use of it; so that it can not be expected that any Liturgy which could now be prepared would be of use for all time to come. It can not be expected that the book will be used more than a quarter of a century without need of changes to meet new conditions.

598

The experience of the Church has shown that any Liturgy that has been prepared has seldom been used more than a quarter of a century; and so we may expect this of a work prepared for the General Church. He believed that some things in it would be more or less permanent, yet as a whole we must look forward to some revision of it at least in the next generation; perhaps earlier.

Mr. Caldwell wished to say a word about the musical part of the work. The Musical Committee realized that the work done had not been perfect, but at the same time they had taken pains to make it as perfect as possible to them. Mr. Blackman was a very thorough musician, a men of very high attainments in music, and he had endeavored to keep the music up to the standard of the Liturgy as a whole. There had been criticism, especially of small things. Mr. Blackman would welcome any suggestion or constructive criticisms, and no doubt some of them, would be valuable, and would result in certain changes. At the same time there were good reasons for many of the things which were criticized. In regard to the adaptation of music from the old masters, there had been objection, yet he believed that there was an excellent musical basis for the adaptation, and for the way in which it had been done. He had been converted to it himself and now saw it in a broader light, and believed that the whole Church would see it in that light, if it would view it affirmatively and realize that it had been done by a musician of very high ideals, who would not do violence to valuable work of the old composers. In adapting their work he has done what they themselves would have done in adapting,--a little change of chord here and there which is necessary to the musical form of the hymn, or a little change in the time, or adding a note at the beginning of a piece necessary to adapt it to the poetry of the hymn. That did not offend him any more, and he believed that the people would grow into the feeling that it did no violence to the composition so adapted. The one only desire had been to present as fine a musical work as possible for the use of the Church.

The Bishop stated that there were to be in the Liturgy one hundred and fifty or sixty hymns. Those in the Hymnal were only specimens. He was sure that the freedom of choice would be increased when the book came into use. The music of the Liturgy was very much in advance of that in works of similar character both in and out of the New Church. Those especially who were familiar with that kind of work say that the music in the Hymnal department of the Liturgy will be of a considerably higher average character than anything in existence.

599

It was well to look at this side of the question rather than at certain things which seemed disturbing. Let us look at the real use of the book, the real value of the music presented as a whole; some of it is remarkably fine, quite superior. He was sure that in the future great profit and pleasure would be derived from the use of the Hymnal in respect to the music. He would say the same with respect to the words. There had been a very thorough gleaning from the hymnological literature of the English-speaking world. He had done most of that work; had gone over three or four thousand hymns, and was fully confident that the cream of hymn literature had been selected. Many of the hymns had been revised to some extent, which had been necessary for reasons which would appear at a glance, on account of ideas not in accord with the truths of the New Church. The work had been vary difficult, but had been accomplished; so that we now had something which he believed would be superior, especially for those aware of the lack in that direction in hymn literature generally. Into most New Church hymnals there had been admitted many hymns which would not pass muster either as theology or poetry. We have kept to the highest possible standard of poetry as well as of religious truth. Here and there appeared a hymn which was an exception to this, but there were reasons in every case why the hymn was introduced.

Mr. Price had no word of criticism for taking an old hymn and putting it to a new tune, or for putting a new hymn to an old tune; but he had felt some disturbance where an old hymn had been taken from our old liturgy and the tune changed. This made considerable difficulty in singing it in the School and had not had a pleasant effect. But so far as the school work is concerned, it only takes one generation of pupils to forget entirely what had been before. To them it does not come as a change, but is something they are learning for the first time. The best sign that the music was good was that it disturbed only those who did not know much about music.

Mr. Caldwell spoke of the criticism, which had been made of Hymn 29. This was from Haydn's Quartette, and had been harmonized by Haydn himself in many ways, and in thousands of ways by others. In the old Liturgy the harmonization was very simple, and Mr. Blackman had adopted a harmonization from elsewhere which was much better, as every musician would admit. The same might be said of others which had been improved. About twenty had been immensely improved toward the end, just in one or two notes in the tenor. No changes had been made in the melody.

600

     Mr. McQueen thought it very dangerous to admit criticisms at this late hour. There might be so many suggestions as to seriously delay the work. He had heard criticisms wherever he went, but he thought it right to begin afresh. All these difficulties would not be felt by the coming generation. Somebody must decide, and the work of the committee appointed to do this work ought to be accepted. Though there are some difficulties we old people should be willing to make some sacrifices. If we enter into the spirit of it in the proper way we shall undoubtedly enjoy the music, especially if we can keep the criticism away from the young people. The important thing was to have a Liturgy which would be the General Church Liturgy, so that wherever we go in the General Church we should find that Liturgy and no other.

     Mr. Fred. Cooper said that when the Hymnal was first introduced into Colchester hardly any one approved of it; but Mr. Czerny said, "Let us give it a trial," and the result was that they had come to appreciate it very much, and had become quite enthusiastic about it.

     Mr. N. D. Pendleton was sure that every society would find abundant material in the new Hymnal. No society would be likely to use commonly more than thirty or forty hymns, and he believed a much larger proportion of the hymns in the new book would be generally available than in the old Liturgy.

     Mr. Acton supposed that there was no human production which satisfied every one. He did not altogether like some of the hymns. There were one or two, in which the words, while not exactly teaching the theology of the Old Church, still suggested it. But these were very few, and his thought about them; was very much modified when he thought of what we had had in the past. Some of the hymns in the old Liturgy were simply unusable. The members of the General Church owed a debt of gratitude to the Bishop and to those who had worked with him for the work which had been done.

     Dr. Cranch reported that Erie was very much pleased with the new hymnal, and realized that it is a work for the new generation. Some did not like to see old hymns with new tunes, but we could easily pardon that fault for the many excellencies of the new work.

     19. The Rev. C. E. Doering read a paper on THE SUPPORT OF THE CHURCH. (See New Church Life for August, 1907, p. 441.)

     The Rev. Homer Synnestvedt found the Address a great contrast to those which are usually to be heard in the Church. He rejoiced in the fact that Providence had given us a treasurer who was able to take and to set forth such a view. The support that comes only from beneath is entirely inadequate.

601

The body of the Church would fly to pieces if it were not for that other support which is more interior and which comes from the Lord through men, especially the sphere of their affection for the use, which is the real sustaining sphere, and is the main thing that supports the Church.

     Mr. Knudsen thought that there should be from such teaching a more universal external support of the Church.

     Mr. Caldwell felt that the paper was a very remarkable one. Never before had he heard the support of the Church dealt with in that manner, especially where the writer compared the support of the Church to that of the more universal atmospheres. It showed how Swedenborg's Science and Philosophy had begun to leaven our thought, and to be of great use in illustrating and enlightening with regard to spiritual truths. The interior support of a man was that universal blood which supports the whole body through its fibers and supports the less universal blood, the red blood. It is also true of the microcosm of man, that the whole sustains the parts and the parts react with the whole. If one of the parts of the body is weak, the whole comes to its assistance. So long as the whole body is in health, each part gives to the whole and receives from the whole. This justified belief in the principle that the General Church might fitly assist weak societies until they become strong enough to support themselves and give to the whole rather than take from the whole. The ideal state was when a Church society was not only self-supporting, but was supporting the whole as well.

     Mr. Odhner found in the paper such new teaching as fairly took him off his feet. It did indeed show the effect which Swedenborg's science will have upon all departments of the life of the Church. It very thoroughly reversed our view of what constitutes the support of the Church. We had thought that the laity supports the priesthood; now we were beginning to see that it is the priesthood that supports the laity. The priesthood supports the laity through internal support, while the laity supports the priesthood through external support; and above priest and layman is the work of salvation, and it is the Divine Love within which supports all; this is that first, or primitive, or natural point, out of which are formed an things finite, out of which are formed the heavens and the earth, and which exists within each human heart, as it exists within and without the whole universe and within and without the very least particles of all finite substances.

     Mr. Schoenberger said that the acknowledgment of the Writings is what brings us together here: the truth which is to be taught out of the Word is the internal sense of the Doctrines.

602

He would not be here but for that, and from that very fact we are animated by the Lord with the desire to give to others what the Lord has given to us. Swedenborg's scientific works may be a great thing for those in the future, but they seemed to him to be external compared to the truth which the Lord has given us in His opened Word. The simple-minded can, from the Writings alone, perceive the love of the Lord within his soul, without possessing these knowledges of science. It is the love which the Lord infuses into us that brings us together as one body, as one man; it is the thing which we daily receive from Him that is supporting His Church, and if we do not give support from that point of view, and with spontaneous affection, the giving is not going to do us very much good. Mere external giving is not the right kind of giving; is not genuine giving. It must be spontaneous. If we have the bond of charity around us, and work together in a manner distinct from the Old Church, in one distinct New Church body, then we will grow.

     Mr. Bowers believed that the principle of giving for the support of the Church was well understood by those who studied the Writings. All things are given by the Lord, and all things of this world are merely means to an end; and the one great end was the attainment of everlasting life. Those who study the Doctrines know that unless they give, they cannot receive, for it is said in the letter of the Word, "Give and it shall be given unto you. It was important that every member of the Church should give something, though it was but little. It would be better for the Church, better for the members, and for the uses of the Church.

     Mr. Burnham called attention to the wording of the subscription cards, which had been distributed. It read, "We desire to give." Heretofore it had always been, "I promise to give." It is a recognition of the fact that when one signs the paper he really desires to give. His experience was that the promise was not always carried out. Subscriptions were gotten rapidly, but payments were slow, There had bean great improvement in this respect, and he had no doubt that that improvement would bear fruit in the General Church.

      Mr. Acton supposed that all had been impressed with the universality of the principles laid down in the paper. It is the love of uses that really supports the Church, and as the Lord is Use itself, the love of use is essentially love to Him. The love of uses is the love of the salvation of man. That is the Divine Love. With men this love is manifested in the love of the neighbor. Much might be said as to the necessity of the love of the neighbor for the genuine support of the Church.

603

It was a very practical question, because we found ourselves every now and again in the love of having our own way rather than in the love of uses, and that internal attitude expressed itself in criticism, in fault-finding, in dissatisfaction if the Church or the society is not run to suit us, or if our neighbor does not do according to our will. We should try to keep before our minds the use that is to be performed, and when we make criticisms see that they do have as their animus, not dissatisfaction that our own way is not followed, but a true desire for the growth and uses of the Church; if that be their end, there need be no fear that they will not be friendly criticisms.

The Bishop: The purpose of the paper is the presentation of the important truth that the real support of the Church is internal, not external, however necessary the external support may be as an ultimate basis for the uses of the Church. The paper presents the universal truth that it is the Lord's Divine Love that contains the universe and sustains and supports it; and that in the image of the Lord, and under the Lord, it is the love of human beings from Him, of angels and men, and the sphere of their loves, that sustains heaven and the Church. The point is to know that it is in using your love and your affection, that there is an actual sphere that goes forth from the very life. New Church science simply shows in a concrete way what is meant by this, makes it clearer and more vivid than before, and less of an abstract idea. It is seen and has always been seen that there is a sphere in every love. The point right before us is, that what the Church needs is the support of that love, the support of the understanding that is from that love, the support of our understanding of the truth, the support of what we do from that affection and that love. Let us suppose, if we may suppose such a thing, that we did nothing but contribute, that we thought nothing and cared nothing for the things of the New Church, that we had no interest in the Heavenly Doctrines, did not love the uses of the General Church, but yet did contribute. What an empty thing it would be, a dead thing, the letter without the spirit, which giveth not life! So this subject is really a timely one, to show that the Lord Himself in His Divine sphere of love throughout the universe really supports the Church, and from Him, the sphere of the love of angels and men. The paper does a real use in bringing this forward, and not merely begging for money. We are not to beg you to do what you ought to do yourselves. We are taught that the angels never say what another ought to do, but they present universal principles in the light of which the other will see for himself in the light of his own mind what he ought to do; and that is what this paper does. The support of your love and affection towards those of us who are actively engaged in the uses of the Church is worth far more than the money you give.

604

That is the thing that is of value, that makes the life of the Church, that sustains the Church. When you have that love and thought active in you, the other will follow as an actual consequence, and we will not need to beg for money; it will come spontaneously.

     Mr. Bowers stated that he had for years acted upon this principle, and endeavored to arouse a love for the things of the Church instead of directly soliciting money.

     Mr. Price would also consider the practical side of the question. He had found a difficulty in that he had sometimes promised to pay more than he found himself able to pay. He would suggest sat it would be of much more use to the treasurer to have many promises to pay a little which could be kept, than to have a few promises to pay more which could not be kept.

     THE DINNER.

     At dinner the guests were pleasantly surprised by the announcement that the classes of 1904, 1905, and 1906 had taken possession of the floor, Mr. F .E. Gyllenhaal acting as toastmaster. Mr. A. P. Lindsay responded to a toast to "OUR ALMA MATER," and the stirring song which as usual accompanied the toast, aroused that love for the Academy, which, though often veiled beneath the trivialities of daily life, is yet the heart of our hopes and ideals. The toast to "THE CLASS OF 1904" was responded to by Mr. Randolph W. Childs, who stated that the love for the Alma Mater did not cease with graduation from the schools, but that it then was born anew and became a more spiritual love, because less blind and persuasive; and that because with those who have entered upon their uses in the world, the truth given by the Alma Mater is-in so far as it is made of the life-united to good, conjugial love, whose soul is this union of good acid truth, can be more actively present in the thought and affection. Mr. Raymond Pitcairn responded to THE CLASS OF 1905 in a speech which aroused both laughter and deep affection, and dealt with humor upon the good times of school days and with power upon the school spirit which lives every time and everywhere, because being spiritual it rises above time and space. Mr. Gerald S. Glenn arose to the toast of THE CLASS OF 1906, but stated that for several reasons he would not attempt a serious speech, the last reason given being that as his class had but recently left the School's Halls, the teachings of the School were fresher in their minds than in the case of the older classes, and that among these teachings was the old adage "Children should be seen and not heard."

605

The Class Song composed for the occasion, and sung to the tune of Auld Lang Syne, had a cheering ring, and the opening words won our attention at once: "Should school-day friendships be forgot."

     To crown the occasion the classes marched outside the tent singing the "Academia March," and forming in a semi-circle facing the tent and the Assembly, and raising their glasses, they sang the song under whose magic spell the deep-seated love for our School and Church--which in spirit are the same--comes forth until it glows and throbs in the very body,--"Our Own Academy.

     THIRD DAY--FRIDAY AFTERNOON.

     20. The Treasurer of the General Church read his report, prefacing it with the remark that this would be the last report he would make as treasurer of the General Church, and that as soon as he was through with it, he would hand it to the treasurer of the incorporated body. (Laughter.)

     FINANCIAL STATEMENT, GENERAL CHURCH OF THE NEW JERUSALEM.

     May 31, 1907.

     RECEIPTS.

Balance on hand, June 1, 1906                $29.49
Interest on bank account                    3.76
Sale of Journal                         .25
Contributions as per list                     3,834.86

     EXPENDITURES.                                   $3,868.36


As per list                                   3,013.57
Amount contributed to support of "Life"           519.93
                                             3,532.60
     Balance                                        335.76

606

     "New Church Life" Account.

     RECEIPTS.

Subscriptions and contributions                $1,015.75
Amount drawn from General Fund                519.93
                                                  1,534.78

     EXPENDITURES.

As per list                                         1,534.78

     RECEIPTS.

Contributions to the General Church.
Colorado, Denver                              $20.00
Dist. Columbia                              6.00
Georgia                                    35.00
Illinois-General                               26.50
     Chicago                               12.33
     Glenview                               181.23
Indiana                                    24.00
Maryland--General                              6.25
     Baltimore                              13.00
Michigan                                   27.00
Nebraska                                   3.00
New York--General                              12.00
     New York City                         29.02
Ohio--General                              213.90
     Middleport                              36.95
Pennsylvania--General                         93.05
     Bryn Athyn                              2,070.75
     Erie                                   43.00
     Philadelphia                         13.00
     Pittsburgh                              419.75
Texas                                        16.75
West Virginia                              74.25
Canada--General                              37.25
     Berlin and Waterloo                    115.57
     Toronto                              105.50
Great Britain                              49.81
                                                  3,834.86

Sale of Journal                              .25


Interest on bank account                     3.76
Balance, June 1, 1906                          29.49
                                                  33.50
                                                  $3,868.36
EXPENDITURES.

     General.
Bishop's salary                               $2,000.00
Traveling expenses                         113.17
J. E. Bowers, salary                          500.00
Traveling expenses                          147.35
W. L. Gladish, traveling expenses                50.00
Printing and mailing quarterly Reports           30.00
Envelopes                                    84.71
Secy. of Clergy for Annual Report                25.00
Journal                                   6.80
Missionary Books                              6.81
Sundries                                   12.85
General Church Seal                          37.08
                                                  3,013.57
New Church Life.
Salaries to editors                          $500.00
Printing twelve issues                          828.95
Paper for Life                               104.42
Envelopes                                   7.20
Mailing                                   12.00
Postage and stationery                          43.61
Binding Life for special contributors and
     complimentary copies of editor          38.00
Express                                    .60
                                                  1,534.78
Recapitulation.
RECEIPTS.
Balance on hand, June 1, 1906                     29.49
Interest on bank account and sale of Journal     $4.01
Contributions                         3,834.86
New Church Life receipts                1,015.75     4854.62     4,884.11

     EXPENDITURES.
General Church, as per list                $3,013.57
New Church Life, as per list                1,53478               4,548.35

     Balance on hand, May 31, 1907                               $335.76

608

     NEW CHURCH LIFE STATISTICS.
June 14, 1907.

Paying subscribers, June, 1906      464
New subscribers                    91          555

Subscribers dropped.
     By request                         20
     No attention paid to notices          17
     Deceased                         5
     Placed on free list               3          45

     Total paying subscribers, June 14, 1907, 510 (of which 312 are members of General Church).
Free copies.
32 persons receive free copies.
16 libraries receive free copies.
7 are used for missionary purposes.
18 are sent to book room agents.
25 to the Academy Book Room.
73
25 exchanges.

Total copies mailed of each issue                    608
83 subscribers, of whom about 50 are members of G. C., owe $192.00.

     The financial statement submitted herewith would seem to indicate an unusual degree of prosperity in the General Church. But unfortunately figures are deceiving.

     You are probably all aware that a new arrangement was last year made with the Missionary, whereby he receives a salary of $500.00 a year and traveling expenses, while he, on the other hand, turns over to the Treasurer of the General Church whatever contributions people make to him This is in place of the former arrangement whereby he received $200.00 from the General Church, and kept all his contributions and paid his own expenses, so that formerly the contributions received by him were not included in the general list of contributors, but were kept separate. If, then, the amount, $424.55, handed to the treasurer by the missionary be deducted from the general list of contributions, for the sake of comparison with previous reports, and if, in addition to this, $300.00 more be subtracted which reached us too late to get in the report of the previous year, we find that really our contributions for this last year have been about $135.00 less than during the previous year, due to decrease in contributors in the following places: Denver, Chicago, Baltimore, Pittsburgh, Berlin and Toronto, so that we really cannot congratulate ourselves on what appears so very encouraging.

609

And the rate of increase has not been proportionate with the rate of increase in our membership.

     As this is a celebration of the Decennial of the General Church, it may not be out of place to take a survey of what we have done during these years.

     During the initial stages of the formation of our present body the uses undertaken were mainly the sending of ministers to the various smaller circles, publishing some literature concerning the new movement, and paying the way of some of the ministers to the Assembly, but at the first General Assembly a definite use was proposed and undertaken, something which was entirely new and most important, i. e., the financial support of the Bishop's office. This, as far as I know, was a new departure in the New Church, but obviously of vital importance to the life and growth of the Church; and it is remarkable that, where the Church formerly contributed what would amount to but a fraction of what was needed for the support of the Bishop, there now seemed no difficulty in raising the amount needed. I can not account for this except by the fact that the Church as a whole recognized the use of the office, and felt the need of it as vital to their Church life and thus was willing to help support it.

     Another use undertaken at this time was the publication in separate form of a journal of the proceedings of the Assembly. It was continued for three years until the Journal was published as a part of New Church Life.

     The next use undertaken was, in 1900, the taking over of the New Church Life from the Academy, making it the organ of the General Church, although still largely receiving aid from the Academy About the same time the Church decided to do something in supporting the missionary in his labors, and it has been doing this ever since, although now the method of support is different from what it was originally.

     In regard to the New Church Life, I must not forget to add that in 1903 the Academy withdrew its subsidy and since then the magazine has been supported by the General Church.

     These, I think, are the principal uses the Church thus far has undertaken and carried, and it is interesting to note that as the uses have increased, there has generally been an increase in the contributions.

     This brings me to a point which I wish to call to your attention, viz., that a considerable portion of the work done in the General Church is being done by men who receive very little remuneration for it, and who are almost entirely dependent on salaries they receive from another body, and yet the work done for the Church takes up a great deal of their time.

     It is important that the Church should realize this, and make the effort to stand on its own feet financially and not be dependent on another body. The Church is doing better now in this respect than it did formerly, but it seems that it ought to do still better, for a growing, and live body must continually increase and develop its uses.

610

     In this connection, I would suggest other uses which it would be very proper for the Church to look forward to undertaking, as, for instance, the support or partial support of ministers in some of the small centers of the Church, in order that these may in time become self-supporting societies. The Academy is educating men for the ministry, but we may reach a state when they find no societies to whom to minister. It is true they can do pioneer work, looking to the fruits of their hands to support them, and this no doubt will also have to be done, by some of our ministers, but would it not be more profitable to help them in some way in some center as yet unable entirely to support a pastor, thereby enabling that center in time to help itself? I believe this is a need in our body, and that when it once is recognized by the people of the Church, as a use to be undertaken, the Church will respond, as it has responded in the past.
C. E. DOERING.
Treasurer.

     21. The Rev. F. E. Waelchli read a paper on EVANGELIZATION. (See New Church Life for August, 1907, p. 457.)

     Mr. Gladish expressed himself as being much interested in Mr. Waelchli's paper. He said he would be more enthusiastic if he had not himself done so much evangelizing. The importance of the balance between internal and external evangelization was pointed out. As an illustration the Phoenician woman was mentioned, who had said to the Lord that the dogs eat the crumbs from their master's table, which signifies evangelization among the children. Among our own children, those who are already converts, there is much to be done before we can do much toward this world-wide evangelization. Something can be done, however, a little by every pastor. As an example, Mr. Gladish referred to four Sunday evening meetings held in Middleport. These were advertised in the papers and by cards. As a result from ten to eighteen strangers, in addition to the congregation, attended the services. These meetings did not increase the size of the congregation, unless it be by one woman. As a little variation from our regular work, this should be done. A little of this kind of work is useful to every society and for contact with the people about us, but, as Mr. Waelchli clearly indicated, we should not neglect other and more needful uses, because they are very vital and yield more vital results. Mr. Gladish spoke of the meager results from a series of lectures delivered on the New Church Interpretation of the Bible, and he said that we could not afford to do general evangelization except to the extent of giving to that work the overflow, after more important uses had been performed.

611

     Mr. McQueen wished to have defined more clearly what form might be suggested for evangelization by the human voice and by preaching. While the old leaders used to tell straight things, possibly to be met with stones being thrown at them, the present form of evangelization was to place some attractive title on paper, to pick out some attractive subject,--anything but to proclaim the terribly wicked condition of the world, that the Lord has come a second time, and that if they wish to be saved they must flee to the New Jerusalem. The present method is not that at all. They go to the rationalists to argue with them and show that we can beat them in argument. Mr. McQueen referred to the necessity of having a special man for this work besides the ministers of the societies. He was afraid the internal work would suffer if much importance was given to this external work.

     Mr. Carswell spoke of the fact that all of us, at some period of our lives, were stirred with a desire to do something for the spread of the Church, and referred to the distribution by the house to house methods in which he had engaged in Scotland, of which nothing seemed to come; yet twenty years after, he had found one case where this distribution had been useful. He spoke of the use of a similar method in Toronto, and said that two or three families had come in in this way. Nevertheless, the children must be looked after first of all.

     Mr. Bowers was much in accord with the teaching of the paper on Evangelization. He was overwhelmed with the aspect of the matter. There was no question in his mind but that evangelization is the duty of the General Church. He asked if the time was ripe for such a work. In the present state of the Christian world this is a most difficult work to do. The day will come when such a work will be accomplished by the Church. Mr. Bowers referred to a long report in the Messenger by the Rev. J. B. Spiers, showing that Mr. Spiers' experience had been similar to his own, as to the futility of many kinds of evangelistic work. Ht said that the only way now open to us in evangelization, was, as Mr. Spiers had suggested, to gather people together in small numbers and instruct them in the Doctrines, thus creating little centers from which the light and guidance of the Heavenly Doctrines might go forth to the circumference. He spoke of the need of money and men for this work, and said that he was confident that when the time arrived they would be provided.

     Mr. Alden said that this subject was of intense interest to him. That the General Convention has ceased to do this work is true. One thing, with which he was directly connected, he would like to speak of,--the publication of a weekly tract sent out broadcast. That use was taken up nineteen years ago by the Tract Society, of which he was then the agent, and is still carried on by them.

612

For some years he was the editor of that little periodical, The Helper, and had in charge the securing of sermons for it, and he was reduced to a state of despair in the hunt for sermons worth while, from a New Church standpoint, to send out. It is a painful and patent fact that most of the ministers of the Convention are devising sermons without a touch of the New Church about them. They may be stimulating in a way, externally, but they do nothing to inform men as to the New Church. The use of such a publication as The Helper lies in the possibility of covering a large field at the minimum of expense, and approaching men in a way to preserve their freedom to the largest extent, and, done as the General Church might do it, presenting distinctly the Doctrines of the New Church, the way might open for the larger work of evangelization, which we feel now too few and weak to undertake. Dr. Hibbard once made the remark that he would like to go through every village of the land and proclaim the Second Coming of the Lord. I think that work should be done, not with the idea, that we are going to convert the world, but to obey the command of the Lord, and to bring about a judgment which is necessary; preaching the Word for the sake of its rejection. It is a difficult work,--a work for martyrs.

     Mr. Gladish did not believe that we should ever preach the Gospel for the sake of its rejection, but only for the sake of drawing out from the Old Church those who will be saved. That will effect a judgment, and that was no doubt what Mr. Alden had in mind; but it should be done solely for the sake of saving the good.

     Mr. Iungerich wished to emphasize the point brought out in the paper as to the work which laymen can do to help the minister. That is what has been neglected. The minister starts a center and causes it to grow by faithfully teaching the Writings. That increases the interest of the laymen. The effect of their increased interest is that whenever they come in contact--as they do every day--with people in the business world, they can't fail to mention something about the New Church. In that way they can make it worth while for the minister to come in contact with those people. That prevents the minister from diffusing his work over a field which he cannot gauge beforehand.

     Mr. R. G. Cranch spoke of the fact that in Brooklyn an effort had been made to carry out a plan similar to that suggested, by Mr. Iungerich, but that while its usefulness was apparent to the pastor, the laymen of the society had not co-operated fully. Attention was called to the fact that as we saw the use of such help in the building up of our societies, we should go ahead and perform that use.

613

     Mr. Acton wished to refer to one phase of the paper,--in regard to the training of our young people to be what might be called "button-hole" Newchurchmen. Our young people should be taught the Doctrines of the New Church, and they also should be taught the doctrines of the Old Church in contrast to them, not that they might become missionaries, but in order that they themselves might enter rationally into the Church. The other would follow. Inquiries had shown that the work of evangelization so far had been best effected by means of conversation,--with a friend, not a stranger. He thought Convention and Conference were doing some missionary work, and this in the most effective way, viz., by distributing the Writings of the Church.

     Mr. Rosenqvist spoke of the phase of the Address which concerned the kind of missionary work which should be done, particularly in reference to the necessity of preaching to the world the dead state of the Old Church; that there is no Church, no true living Church, outside of the New Church; and that in order that men may be saved it is necessary for them to come into the New Church where the Lord Jesus Christ alone is acknowledged as the one and only God of heaven and earth.

     FRIDAY EVENING.

     A Social Reception was held in the Gymnasium under the auspices of the Bryn Athyn Civic and Social Club. This delightful occasion has been briefly described in New Church Life for July, 1907, p. 436.

     At the same time there was a meeting of the General Council.

     SATURDAY MORNING--FOURTH DAY.

     June 22d.

     22. The meeting was opened with worship conducted by the Rev. David H. Klein.

     23. On motion, it was voted to consider the subject of THE PUBLICATION OF A SEPARATE JOURNAL of the Assembly, including a Directory of the members of the General Church.

     Mr. Odhner stated that the Journal of the Assembly had always appeared in the Life, but the question was whether it was desirable to have extra copies struck off to be used for reference by ministers and others.

614

The Life was not so convenient for reference in this respect.

     Mr. Klein spoke of the great use which the Journal performed for the ministers and also for the laity who were not present at the meeting.

     Mr. Carswell remarked upon the additional cost of the separate publication.

     Mr. Emil Stroh suggested that the Journal might be printed as a Supplement to the Life, which would be sent to all the subscribers, and extra copies could be struck off for other uses.

     24. On motion, the subject of The Publication of the Journal was referred to the Executive Committee.

     25. Mr. Odhner suggested that the subject of NEW CHURCH LIFE be taken up, and invited expressions of opinion or of criticism.

     26. On motion of Mr. Caldwell, it was voted that the subject of New Church Life be taken up for consideration.

     Mr. W. B. Caldwell had only words of thankfulness for the management of the Life. He had often found in a single number what he would not be without for the cost of an entire subscription. He thought the Life conducive to the strengthening and building up of the Church, and hoped that it would continue to be conducted on the same lines which had been pursued in the past. There was a suggestion by Mr. Alden at the banquet that it was well to criticize the General Convention. There was much in the Messenger and other periodicals which required criticism, and the thought it well that the Life should so far as possible from time to time call attention to the things that ought to receive attention. Most of those present had been in the Convention in times past, and came out of it only through the exposure of the false states that were being cultivated there. It seemed to him a work of charity to expose, where it could he done at all clearly, the position of the Convention and of other bodies of the Church. As there are about two hundred subscribers to the Life in the Convention, there is evidently still a field among that constituency. But the criticism should be made in charity and kindness, not for the sake of finding fault. The Lord says, "I was in prison and ye visited Me." It seemed to him that there were many who were bound in falses as if in prison, and it was a work of charity to try and liberate them.

615

Again it was said, "He will rule the nations with a rod of iron," and that means, Strike hard! strike so as to make men feel it; for that is the only way the natural man can be brought to his senses; and all who are in falses are governed by the natural, for the spiritual man is not in that state. He would not have the Life afraid to use the sword or the rod of iron. He would have the Doctrines speak for themselves; let them have their power and so accomplish the use.

     Mr. Knudsen testified to the doctrinal instruction offered by the editors of the Life. He would solicit the aid of every layman in the endeavor to gain new subscribers for the Life.

     Mr. Childs said that he had recently met a minister of the Convention, one inclined to think with the Academy. He had asked him if there were any hopeful ones in the Convention among the young mien. He said, "Yes, quite a number, but the way the Life handles the matter, has the effect of driving them away. The Life's policy is to hit everything and not give credit for anything that is good." He replied that he had not noticed that, and suggested that he write to the editors of the Life about it. He was not enthusiastic at all, and said he might write to Mr. Childs and let him forward the letter to the Life. But the letter had not come. If this information is correct, then here is a great field among the young men in the Convention willing to come into the light, but driven away by the uncharitable way the Life has of going about it.

     Mr. Alden did not believe anyone who really desired the truth had ever been driven away by the criticisms of the New Church Life. It was a superstition at the Book room in Philadelphia, that if anyone should come in and see the Life on the table and open it he would say, "If that represents the New Church, I will have none of it." He did not believe this was true, but had reason to believe that rather the reverse would be the effect. For himself, even when the criticisms of the Life had hurt, because they hit himself and those whom he respected and loved, he had felt that the criticisms were just, and that it would be the wise thing for those who were the subjects of them to avoid giving occasion for them, rather than to complain of the manner in which they were made.

     Mr. Bowers agreed that it was unjust and irrational and erroneous to assert that anyone was driven away from, the Church by the New Church Life. The men who will come into the Church are able to bear the truth. The criticisms in the Life are necessary in order to open the eves of men in the Convention who can come into the true Church. He hoped that the Life would not let up on its policy of exposing errors in the light of Doctrine from time to time.

616

     Mr. Synnestvedt called attention to the fact that our relation to the Convention had changed almost completely. As long as we were in any sense a part of the Convention or in any way connected with them, or responsible for their corporate or organic salvation, we had more to do, and as long as they took issue and answered back, or made any attack at all, there was reason in the indications of Providence for us to brandish our sword and attack anything that got in the way of it with lusty might and valor, and he had no doubt that it had been very well done. But for us to keep on fighting away at an enemy that has long since deserted the field, and ceased to fire back, would be a waste of powder. Every time that the Academy had put forth some new truth, or stated it more clearly than before, as in the "Principles of the Academy," the attack had come right away, and then defense was necessary. But when such assault is not active the case seems different. The Life would put itself in a false position by going out of its way to fight anybody. He felt the need for doing constructive work.

     Mr. W. H. Junge said that there was no one present who would wish to see the colors taken out of the American flag. It would become a white flag then, a flag of truce, and we did not want to fight under a flag of truce. We were perfectly willing to have all the colors left in the Life, all the magnificent red and blue. He thought its chief use was that it was a paper we could fight under. He was proud of that quality of the Life and always had been, and he thought everybody was. We could trust the editors not to fight too hard. They had never fought too hard yet.

     Mr. Otho Heilman spoke appreciatively of the custom of criticizing new books; this performed an important use. The Life also kept the isolated posted as to what was going on in the Church.

     Mr. McQueen would not dwell on the past states of combat, but we must go on fighting. The question seemed to be whether the work of the Life as an evangelist was not still necessary; whether there were not more to be brought into the General Church by means of the Life. It had been a great medium in that direction. Ministers in this country and in England take the Life, read it, and get some doctrine from it. They begin to give this doctrine to their congregations. The criticisms of the Life are not at all personal, although persons have to be mentioned, but they are made in a way at which no sensible man can take offence. They see these things from time to time, and while they cannot help being stirred up by them, they begin to recognize the spirit of the New Church in them, and they begin to appreciate them.

617

One minister in England said to him, "I see that they have been giving me a knock this month," and yet he praises the Life wherever he goes. He knows it applies, that the intention is good, and that it performs a use. He is a great leader and is called an Academy man, because he praises the Life. The speaker believed this to be one of the greatest of evangelistic uses we were performing at the present time, and probably the best we could perform, appealing to those likely to come into the General Church of the New Jerusalem. Some are attracted by the social side, some by the sermons, and some by the criticisms, and they say there is nothing like that in any other paper. It would be better if there were better reports of local affairs. We would like to see more of the genuine progress of the Church reported. Some of the news is all of the social life, and does not give the true idea of the work that is being done. It would be very useful if the minister would undertake the writing of these reports.

Mr. Gladish believed that our fighting must still go on, but from a different state. He would be very sorry if it should be said, Let everybody outside our body alone, and he thought that the only defense is the defense of our own body. The Life has a wider mission than that. There are many persons outside that need to be helped and defended. But the policy which is needed is that the Life should look to the idea of loving these people who are outside of our body, who need enlightenment, who are in mists and fogs and obscurities in the world, as the Convention people are. We should go out among them with the idea of rescuing them and helping them. It may require a club and it may require a sword, but it is done for their rescue, for their help; and the feeling in the mind of the editors should be the desire to bring the Gospel to these people, and then although they strike with strength, it will be a merciful blow, and the true use of the Life will be carried out in that way.

Mr. Rosenqvist referred to the continual warfare of Michael and his angels with the dragon and his angels. All of us hope that we are fighting under the banner of Michael, who is continually fighting against the dragon, and there can be no state of peace, no state where you can raise the flag of truce in the face of this persistent enemy; for it is to be well noted that it says in the Apocalypse Explained that the dragon and his angels are continually attacking those of the New Church and the New Church itself. And we know that by the dragon are not meant those who are wholly in evil, who deny the Lord and all religion or a life after death, but those who are in external religious principles. He could not see but that those who are of the nominal New Church, but are not willing to acknowledge the Lord in His Second Coming, were to be counted among those dragonists.

618

On this principle we have been working all these years, and he would much like to see rational reasons for changing our attitude. Childs spoke of a New Church minister of the Convention holding out, as it were, an inducement to change the tactics of the Life, in order not to scare off some young men of the Convention. Even if by a change of our policy all the members of the Convention societies were to join the General Church, he did not believe there was one among us who would entertain the idea of such a change. (Applause.)

Mr. N. D. Pendleton said it seems necessary for us to stand up and testify to our faith in the old standards, and back up the editors of New Church. Life in the war they have been so valiantly waging for a series of years, but it now seems as if there was some danger that the editors were going to make some radical change in their policy. But there is no danger. If anything serious arises in the Convention, which they think is wrong, they will let us and all the Church know about it in such a way that there will be no misunderstanding as to where they stand. But on the other hand, with the editors there has been the idea growing of late that the Life should do something more of constructive work. It would be a great mistake to suppose the Life had not been engaged in constructive work. The whole Academy movement was a gigantic piece of constructive work from the beginning to the present time, and that work will go on. The Academy has done and will do two things. It will do constructive work, and it will criticise all falses that endanger that work. But I am in sympathy with the idea that criticism is not the main function of the Life. We are not a merely negative body. There is a notion that we stand chiefly as a protest against the Convention. We stand for a great deal more than that. There is that protest, but it is a protest that arises from the constructive work we are doing and propose to continue to do.

Mr. Price recalled that the Life was begun as a Young People's paper, and it ought never to cease to be that. It was also started as a newspaper, and while not now primarily than it had never ceased to give news and ought not to do so. Hardly anyone in the General Church read the society news of the daily papers, but they did read the social news in the Life. Literary news was given, and literary news was criticism, the criticism of literature coming upon the intellectual market. Criticism did not necessarily mean condemnation; it meant judgment, and it was just as truly criticism when the book or article was pronounced to be good as when it was condemned. The Life ought to give the literary news of the Church, and it cannot do so without criticism.

619

To state that a certain book or article has appeared is not criticism. We want to know what it contains, what its quality, what its value or what its faults; and all this is criticism. To this extent he agreed with Mr. McQueen, that there should be less about social affairs and more of a serious nature.

     Mr. Emil Stroh spoke of the immense historical value of the news notes. He would like to see these more complete than they were.

     Mr. Fred. Cooper was quite sure that there were many who valued the social notes. It was a fine thing to have the social life of the Church reported, but he did not think the young people read the social news alone, and not the serious articles. The majority of the young people took in the whole of the Life, from beginning to end. The news brought the sphere of the Church, which was of great benefit to all.

     Mr. Swain Nelson testified to the great delight he took in the Life. He would be very sorry to see any change.

     27. The Rev. Alfred Acton presented a paper on DREAMS.

     Mr. Alden remarked that after hearing this paper, which held the close attention of the Assembly for one hour and thirty-five minutes, no one could doubt that constructive work was being done in the General Church.

     THE DINNER.

     At dinner Mr. William H. Junge acted as toastmaster.

     Mr. Rosenqvist responded to the toast to Conjugial Love. After referring to the beautiful Relation in which Swedenborg tells of his receiving from the angels the parchment containing secrets concerning Conjugial Love, which we way believe are the secrets contained in the work of that name, be called attention to one teaching in the book, No. 113, where it is stated that those only can be in love truly conjugial who are near to God. When he read that statement he was struck with the idea, that to be near God was to approach Him by the knowledges of spiritual truth, and that these knowledges were revealed in the Writings of the New Church. The strength of the General Church of the New Jerusalem lies herein, that the members of this Church have been taught to approach near to the Lord by means of these revealed truths; especially have they been brought into a state of knowledge concerning conjugial love by means of truths that are revealed concerning that love itself.

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In responding to the sentiment he would say only this: May the Lord help us to approach nearer and nearer to Him so that we may receive more and more perfect knowledge of conjugial love, and so also come into the indescribable privilege of enjoying the blessings of this love.

     Mr. N. D. Pendleton wished to express a thought which had come to him with regard to the discussion in the morning on the subject of the New Church Life. As is well known the General Church is surrounded by a conspiracy of silence. This conspiracy is significant. It is a confession of the attitude of the Convention toward our body, in that the Convention believes that we exist as a Church, simply as a protest against the Convention. In other words, that our body stands in a purely negative attitude toward the Convention, and that this is the source of its life. The fact is that our Church has been stimulated for years by the attacks made by the Convention and the counter replies made by our body. The question arises, How far is it true that we as a body need to be stimulated and have our faith made strong, by the continuation of a war of that character. It is a fact that our body stands, and we would have it declared and have it understood by the whole world, not as a negative, but as a decidedly positive body, and that the spiritual life and the development of our uses in every way are not dependent upon the attitude of the Convention or of any other body in the world. We stand for the Doctrine of the Divine authority of the Writings and for all the goods and truths that have come to us as a body by virtue of that Doctrine, and we are in the business of performing the uses of the Church in the light of that Doctrine. We propose to go forward with those uses regardless of any other body of men or of any other interests in the Church. The life of our Church is not in any way dependent upon their attitude towards us. We would therefore disabuse the mind of the whole New Church, and especially of our own members, of any idea that our life is dependent upon such a protest.

     Mr. Burnham added that the attitude which the editors of the Life should have towards criticism is this: While one of the great uses of the Life is to go forth and evangelize, the principal use is to our own people, and every criticism that is made necessary should be made to enlighten our own people of the state that exists in the Convention or any other body, in order to show up what is to be shunned.

     Mr. Odhner repudiated the idea that the Life was merely an organ of destruction. It is essentially an organ of construction and advance.

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The chief aim of the Academy has been to build up true New Church love, and the result of that constructive work is to be found in the life of the Church, in the happy homes with which we have been blessed, as is admitted even by our enemies. The spontaneous tribute given today, the surprising interest manifest in the discussion of the Life, has been most encouraging to my fellow-editor and myself. We thank you with all our heart. As to the warfare against evils and falsities there can be no let up. But you must not expect us to manufacture heads to hit. Our friends the enemy just now are largely hiding their heads, or the heads that show up are not worth while noticing. They seem to have departed so far from the New Church as to be outside of our interest. Discussion with them seems largely useless, as they cannot be reached by any appeal to New Church Doctrine. But if the enemy should attack, whether he come from without or from within, whenever he comes against the Heavenly Doctrine he will break his head against that Rock. But, friends, do not expect us to do all the fighting. Do some fighting yourselves. As for us, we are looking forward more than ever to constructive work. The men who rebuilt the walls of the old Jerusalem are said to have carried the sword in one hand and the trowel in the other. We wish for an opportunity to use the trowel as well as the sword.

     Mr. N. D. Pendleton understood that by the proposed constructive work was meant that more time and attention was to be given in the Life to the study of New Church Science. This was very good, but it reminded him of an old story among the Japanese. Two blind men once met an elephant coming down the road, and they desired to know what kind of an animal it was. One got hold of its tail and the other of its trunk; they made their examination, and then retired to make notes, and forever afterwards called each other liars. The point I would make is this, that Swedenborg's philosophical and scientific system is indeed a mastodon of huge proportions; therefore, while examining its various parts, let us be careful not to call each other names.

     Mr. W. H. Junge: And look out that the elephant doesn't step on you. (Laughter.)

     After further songs and speeches, a fitting climax of the occasion was furnished by the Bishop's announcement of the engagement of his daughter, Korene, to the Rev. William B. Caldwell, of Chicago.

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     FOURTH DAY--SATURDAY AFTERNOON.

     28. The Rev. C. Th. Odhner read a paper on "The First Natural Point and the Divine Human."

     Mr. R. Carswell asked if the Point involved something universal.

     Mr. Odhner, in answer, said the Point was the most universal of all things, that out of which the first things finite were created. By this first point Swedenborg means the same as the real substance of the spiritual Sun; the first finite is the first accommodation of this infinite Sun to finite beings, the first tempering of the heat and light of that Sun, described in the Writings as radiant belts; the first finites constitute the first radiant belt; the second finites or combinations from that first, make the second radiant belt. Then from these proceeds the universal aura of the spiritual world, which consists of bullae or little bubbles with the first finites within, the second finites outside; the first finites being active or in a state of rotatory and inconceivably active motion, and surrounded as it were with a covering of second finites; from this aura by compression is formed a different series, the third finites; here a new principle comes in, for with the process of compression there are produced angular forms. forms of inertia and death. Here nature begins. Thus is formed the third finite, which constitutes the inner crust of the natural sun; and from this, again, is formed the second or solar aura; and so on by combinations and compressions are formed all things finite down to water and matter. The Point in Swedenborg's Principia is the most universal of all things, above the highest heaven, above the radiant belts, being the Sun of the spiritual world itself, according to this system of correlation.

     Mr. E. C. Bostock: In regard to the Point and Nexus, it seems to me that there must be a distinction made somewhere, as Swedenborg views them in apparently different ways. If the Point is purely Divine and exists wholly in the Divine, I cannot see, as long as it holds that position, how it can be the Nexus which is standing between the Infinite and the finite, because as a nexus it must be Janus faced, as said in the Principia. It seems that in the Principia he had the idea that it was Janus-faced, natural on the one side, and Divine on the other side; but the point as existing wholly Divine could not be Janus-faced, thus it could not be the Nexus. But it occurred to me that it might he looked at in this way, viz., that the Point is wholly Divine and infinite, but as the conatus exists in that point, and as the conatus becomes active, and the Point is finited or exists in the aggregate in the finite form, then it becomes something which has a natural side, and in that case is the Nexus, and is really Janus-faced.

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     Mr. Odhner, in answer to Mr. Bostock's question how a thing could be truly infinite, and yet be the Nexus, referred to that which we are told in the Writings is the only medium of communication between the Infinite and the finite. What is this but the Divine Human of the Lord? Is not this purely Divine, and yet a purely infinite Nexus? It is the only thing by which the Divine love can communicate itself to mankind, and yet it is so accommodated as to be called the Divine Natural. Because it is the Divine Natural of the Lord glorified, and visible to the spiritual eye, therefore you can call it natural. It is the Divine accommodated to the finite, and yet it remains purely infinite. There is exactly the same relation between the world as a created organism and the Point, on the one hand, as between mankind and the Divine Human of the Lord on the other hand.

     Mr. Gladish: As to the point being purely Divine I will read the following from Chap. III, no. 10, of the Principia: "In the series of finites there cannot be a more perfect figure, than that finite which comes approximately from the most simple finites or from the points." The Point is here plainly called finite.

     Mr. F. A. Boericke: According to the definition of the Point which Mr. Odhner has just given, it is the Divine Human or the Human of the Lord glorified; if so, then this earth had no existere before the Lord came on earth and was glorified. Is that a correct understanding.

     The Bishop: There was the Divine Human from eternity.

     Dr. Boericke: The Divine Human from eternity was not glorified until the Lord came on earth. Mr. Odhner mentioned the Human of the Lord glorified.

     The Bishop: He spoke of it as an illustration.

     Mr. Jacob Schoenberger: I can see that there is between the natural and the Divine a Nexus, which can be called the Divine Human, the going out of the creative energy to create this natural Point. But the natural point in itself seems to be limited and finite, and I cannot see hew a thing being finite can at the same time be infinite. A thing finite in itself is actuated by the infinite: it is not the infinite itself, but is from the infinite as I understand it. The finite may be ever so small, the very minutest thing of the natural point, but it is natural; and common sense, it seems to me, would teach that a thing natural cannot be at the same time infinite. But there are degrees of correspondence between the infinite and the finite, and the world is created by them according to the correspondence of the infinite wisdom and truth which proceeds from the Lord or the conatus.

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As far as I understand from the Doctrines there is no ratio between the finite and the infinite? Only by means of correspondence.

     Mr. Iungerich: Perhaps some of these questions may be answered by explaining what is meant by the finiting of the Infinite. The question is how under certain conditions the first natural point is called finite, but it is to be understood as being the first finiting of the infinite. As regards a certain form of motion, it is called in that sense finite.

     Mr. Rosenqvist: Mr. Odhner's paper has thrown very much light on the natural Point. He has identified it with the Only Begotten Son, and also said that this is the same as the Word, the Logos, by which everything was created. There does not seem to be any difficulty for me to see that the Logos or the Word is altogether infinite and yet accommodated to the finite. We have the
Word with us on the natural plane, and we all acknowledge the Word to be wholly Divine, although it exists with us as natural.

     Mr. Acton: What Mr. Schoenberger has said expresses, I believe, the general opinion of New Church people in regard to the Nexus between the Infinite and the finite. Most New Church people know from the Writings, not only that the infinite Esse, but also the infinite Procedere. is present in the finite and there reveals itself. And that which proceeded and that which is present in the finite, and which ultimately revealed itself on the very lowest plane of matter as the Lord Jesus Christ, that that is Divine and infinite, and yet it is not the Divine in itself or the Infinite in itself, but is the proceeding. I believe that that expresses the belief of the Church as drawn from the Writings. That belief has existed among us always I and I was sorry to see in the paper what was perhaps my own misunderstanding, just a suggestion that our ideas have been of no account, a sort of flouting of all the past. It seems to me that the developments which are now taking place, only infill what has been revealed, making more full and more clear the ideas we have held. There must be a Nexus. Is this Nexus the same as the Point. This has been disputed, but I think that the paper has shown very clearly that it is the same. It seems to me that the quotations of the paper have shown that by the Point Swedenborg means this Nexus between the Infinite and the finite,--this procedere by which the infinite created the finite in order that in the finite the Infinite might reveal itself as the infinite God in human form, comprehensible to man. Now it seems to me that with this idea we have a fuller conception of what the Divine Human is, but in order that this fuller conception may lead us always, and keep us always in the thought of God as a man, therefore the Lord revealed Himself actually as a man, in order that we might think of His Essence from His person.

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But in order that we might also think of His person from His essence, He has revealed His Divine Human Essence in the Doctrines of the New Church.

     Mr. Odhner: Mr. Acton has quite misunderstood me if he thinks that I in any way flouted our former ideas of the Divine Existere. The language I used in the paper was that we had indeed recognized the Lord as the Creator, but had entertained vague, abstract and indefinite ideas as to how He became the Creator.

     The Bishop: The point for consideration is to find out the distinction between the Divine Human as the Creator of the universe, and the Divine Human as Redeemer of the Human race.

     29. On motion of Mr. Walter C. Childs, the Assembly expressed by a rising vote, its most hearty thanks to the friends in Bryn Athyn for their generous and hospitable entertainment, which had been thoroughly enjoyed all the way through.

     SATURDAY EVENING.

     30. Bishop Pendleton delivered an address on The Holy Supper.

     In answer to a question by Mr. Acton,

The Bishop said the use of the Holy Supper is that of the external confirming and establishing the internal. With those in simple states like children, the external has another use, as a means of introduction to the internal; but that use is abolished, abrogated, when man is in the internal, though the thing itself is not abrogated. Some Newchurchmen have made a mistake in regard to the teaching concerning the abrogation of representatives, believing that the Writings mean that such are altogether wiped out. It is simply that the use for those who enter internal states is abrogated, as in the case of the letter of the Word itself. The letter of the Word serves as an introduction, but that use is abolished when man has been introduced. Then the letter of the Word is still of use, and serves for confirmation. So with all representatives; so with the Holy Supper.

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     Mr. Acton: Is there not in it a spiritual eating, an actual reception of spiritual food?

     The Bishop: Yes; by eating, man comes into active association with the angels, and where this is, there is conjunction with the Lord. With the man who is in the internal of the Church, the actual spiritual eating is in the natural eating of the Holy Supper, and then he actually eats the body and drinks the blood of the Lord.

     Mr. Carswell: The Rev. George Field used to say that no one is to eat of the Rely Supper until baptized.

     The Bishop: That is according to the teaching, but Mr. Field rather wanted to enforce it. He was right as to the true order, but wrong in wishing to enforce it. It might in the Providence of the Lord be of use for some to come to the Holy Supper before baptism.

     Mr. Iungerich: What should be the state of mind of the person at the moment of partaking of the Holy Supper? Should he be reflecting upon the evil which he desires to gut away?

     The Bishop: There will he a great variety as to that. It may not be necessary for him to reflect upon anything. All depends upon his previous state, not so much on his state at the time of partaking. It is something like repentance, which is a matter of all the previous life, and not repentance just then. There should be established repentance in the daily life. Then there is the internal in him, and he partakes worthily. So it is not so important what he does or thinks at the time. There should be a devout attitude, but: the mental attitude at that time is not of so much account as what it has been all along; what it has been all along it will be then, whether he is conscious of it or not.

     Mr. Waelchli: We are taught that when man's thought in saying the Lord's Prayer is more on the external plane, the influx is more complete and full; as the mind turns more to the particulars of teaching involved, there is not the am fulness of influx. Would something of the same kind apply in the Holy Supper? If there is too much reflection and meditation on the interior things of doctrine concerning the Holy Supper, and the endeavor to have consciously in mind the interior principles pertaining to it, will not the influx from the other world be less strong?

     The Bishop: What is true of the one would be true of the other. The Lord's Prayer is the principal part of the worship involved in the Holy Supper. Of course, there should not be a state of self-consciousness; the state should be spontaneous; spontaneous repentance and conviction of sin against God; that should be the active state, so far as it is active in the Holy Supper.

     Mr. McQueen: Those especially who come from: the Old Church to the New, make a great point of such interior affection, for their idea is entirely altered from the teaching regarding the eating in the Holy Supper.

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In my own experience I have certainly tried to bring that into operation in my reflection; but the last few times I have come to the conclusion that it seems to do more harm: than good, that it is more a question of the general state of mind, and not so much a matter of thinking about the correspondence of the bread and wine; thus rather to think of it as a mere act of obedience from being in a repentant state. I have noticed that on some occasions when it has been most trying for me to think of the subject from an internal point of view, in fact, when it seemed as if I was not entering into the service at all, for some marvelous reason the result has been a most delightful state of mind at the conclusion of the Holy Supper.

     Mr. Odhner: It seems to me that there is something of a misunderstanding of the teaching with regard to the Lord's Prayer. It is taught that the angels derive more benefit when the Lord's Prayer is said by a little child, who does not understand anything of the internals, than when a person whose mind is filled with falsities reflects upon it; but it surely does not mean that a person who is in the internals shall not be in the general effort to remain on that plane. For this would mean that one reading the Lord's Prayer would have no other idea in his mind than of natural bread or external debts. We must think of spiritual debts and of the spiritual bread which the Lord is giving us. I would, of course, think it wrong to make any special efforts, but the whole, effort of the life should be to be in the internal sense of the Word; and so also we should come to the sacrament reflecting not merely on the bread and wine but on the Divine truth and the Divine good, which will cleanse our souls and feed our minds.

     Mr. Waelchli: The teaching I referred to is, I feel certain, such as I mentioned, though I think the interpretation would not be such an extreme one as Mr. Odhner has referred to, but would rather have reference to an endeavor to grasp certain interior things of doctrine involved in the prayer, while one is engaged in it, rather than allowing the mind to dwell on the more external plane, though not on the most external. Let the thought rest in such truths as have become of one's spontaneous mode of thinking.

     Mr. Carswell: Swedenborg says that we cannot always attend to the understanding of the Lord's Prayer, what each representation in it is, which would seem to involve very much the same idea. As in sitting down to partake at a friend's table we show proper respect for him, should we not in coming to the Lord's table think of His power to endue our souls with the good which is represented by the bread and with the truth which is represented by the wine?

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     The Bishop: Everything is included in the last words I read. If the man comes to the Holy Supper worthily, repenting of his sins before God, that includes everything else. Let the Lord inspire him with what He will under that. You cannot lay down a rule as to what he shall think. When men are shunning their evils, then they will be affected by the Lord's love for men Let that come spontaneously, and do not think you must think this thing or that thing.

     Mr. Gladish: The Lord says, "He that is on the housetop, let him not come down to take anything out of his house." In the Holy Supper one is on the housetop, or in the affection into which one has been led through the understanding of doctrine, by an intellectual process. Such leading is first necessary, but in the Holy Supper one is on the housetop, in the affection of doctrine, and to make the effort to think of this, that, or the other doctrine is to come down from the housetop and will be injurious.

     Dr. Cranch: How are we to understand the teaching in the Diary that Worship is not a use but a recreation; is it not true that the object of all worship is to prepare us better for the work of life afterwards?

     The Bishop: That is so; it is a spiritual recreation, a spiritual renewal. It is the renewal of that internal in man which has been established in him by the daily life. It is not a use but a recreation. You are performing your use every day and you go to worship and to the Holy Supper, as to a spiritual recreation. Then there is renewal, and you return better prepared for the actual internal worship which is that of the daily life. The worship is not an end but an instrumental.

     FIFTH DAY--SUNDAY MORNING.

     June 23d,

     Divine Worship was conducted by Bishop Pendleton. The sermon was preached by the Rev. W. L. Gladish on the subject of the Glorification of the Human of the Lord.

     THE DINNER.

     At dinner, in response to a toast, Mr. John Pitcairn said:

     I have no doubt that our movement will go forward. We have passed the critical stage, and the affection that is evident in the work that is being done is bound to bear fruit.

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We cannot doubt but that the Church has started on a firm, foundation, and will continue to grow. We all believe that this body is the real beginning of the Church. You all know the history of the Academy,--how it became evident to Father Benade and certain other persons who sympathized with him that the Church was receding from the principles given by Swedenborg, and that a new beginning of the New Church was necessary in an internal way. We have now been in existence for some thirty years, and the internal growth is more wonderful than the external,--the progress which has been made since this body was started. There has been an intelligent acceptance of the fundamentals that were acknowledged by our fathers, by the old and by the young, The period of uncertainty is past, and the future is before us with all its possibilities, and those possibilities are very great. Who can estimate the possibilities of this body in fifty years from now? It will then probably be the only real New Church in the world. We have evidence of the decline of the other bodies of the Church. Nothing can be expected of such bodies as those, and the hope of the New Church is in the General Church of the New Jerusalem.

Mr. Samuel Simons, in response to a toast, gave the following personal experience of what it means to come from the General Convention into the General Church:

In coming from the Old Church into the New, I accepted the new Doctrine that the Lord Jesus Christ is one God and the Doctrine of the Internal Sense of the Word as taught in the Convention Sunday School and Church which I attended. Here, however, while there was an intense study and exaltation of the letter of the Word, the Writings were left in the pastor's study except so far as their teachings regarding the lesson were allowed to percolate through the general talks. The only acknowledgment of the source of these teachings was embodied in such expressions as "our doctrines teach" or "according to the Doctrines of the New Church." Seldom if ever were the expressions "Swedenborg" or "the Writings" used. I was thus one of a class of young men and women who were equipped to meet the falsities of the world by an instruction which avoided direct teaching of the Last Judgment, the Second Coming of the Lord and the vastate condition of the First Christian Church,--an instruction which failed to apply the analogy which exists between the Jewish Church as succeeded by the early Christian Church and the fallen Christian Church as succeeded by the Lord's New Church.

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     From this unfaithfulness to the truths confided to their care, which they nominally accepted, these instructors allowed the young men and women year after year to go forth as easy prey to the falses of the world. I have heard several of them acknowledge an ignorance of what the New Church is, and they show they do not see it as different from the old churches by their attendance at old church services. The effect upon the young people, which indeed is pitiable, may easily be seen and understood.

     However, in the Providence of the Lord my first year's instruction in the New Church was tempered and formed by a course in straight doctrinal teaching at the hands of Mr. Allen, who organized a doctrinal class at his home, and there three of us drank in an instruction which avoided none of the Doctrines of the New Church, howsoever shocking to us at first, and it is to this instruction that two of those three owe their presence here today.

     The second and third years' of study in Convention were modified not only by that Doctrinal Class but also by a class formed by the aid of some ex-Academy young folk who followed the League courses of study in the Writings. These Academy-taught young people were the ones who were interested. Here the study was of the Writings themselves, and it was here that pastor and people faced squarely the Doctrines, but with what result you will see. Our practice was to alternate between the two ministers as leaders or referees at the class. So it came about that one set of people came to hear the mild teaching which refused to accept the Christian Church as dead, and allowed the growth of the permeation falsity; and quite another set came to hear the Doctrines taught, simply as the Lord gave them. As you would expect, the result of these two ideas abiding in the same society, brought about a judgment and a separation, but that is another story.

     Just three years ago Mr. Alden gave me some old numbers of New Church Life with the expressed idea that he did not doubt that I had common sense enough not to be carried away by the Academy notions. But, friends, not only was I carried away but I took his oldest daughter with me, and in less than a year he himself was swept along, a victim, of the same stream of truth against which he had warned us.

     These numbers of the Life contained an article by the Rev. J. A. Lamb on the Books of the Divine Humanity, full of strong Academy Doctrine; this article aroused us to the idea that here were statements from the Writings which formed a position radically different from our own. Then we found a sermon by Bishop Pendleton on the text, "Verily, verily, I say unto you he that entereth not by the door into the sheepfold but climbeth up some other way the same is a thief and a robber."

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In this sermon we saw a rational, convincing light such that it seemed impossible not to accept it. We re-read both papers in counsel with Mr. Alden, and then we accepted the Academy Doctrine, the essentials of which, as the sermon so well states, are: That the Lord is God; that the Lord is the Word,--and that the Lord is Doctrine. In a flood of light, as much brighter than our former light in the Convention as that light outshines the darkness of the Old Church, we beheld in the Divine Doctrine of the Word of the Lord to the New Church those wonderful analogies and illustrations of the successive Churches and their Revelations.

     Intellectual acceptance always precedes the rational doing of truth; so with us, although we agreed with the Academy Doctrine, yet there were many minor questions to solve. We had heard all manner of Academy peculiarities, from the "Slavery of the priest-ridden laity" to the non-use of the letter of the Word in the terrible zest for Doctrine." But breaking through this thicket of untruths by means of a visit to Bryn Athyn on the occasion of Swedenborg's birthday, we came to realize a spirit and life new and heavenly in its sphere: such a life as we had never dreamed of. Here the acceptance and life from the truths which proceed out of the doctrine of the Divinity of the Writings, make stable the growth of the Church and thus preserve that precious jewel of Heaven, Conjugial Love. Here the advance in perception and illustration of the priesthood is leading the Church to become more and more full, in numbers and in uses, as the recipient of the influx from the New Heaven.

     By this personal sketch I would put on record the progress of the General Church and the fact that this progress is on a different plane from the life of Convention. Then, too, I would call attention to a field of evangelistic work that Mr. Waelchli, in his excellent paper of yesterday, did not dwell upon.

     The Academy principles have now formed a church which is fixed and self-sustaining, because the children grow up into a love for the Church and so remain in it. As to increase the General Church from the outside means not only a present increase but an increase that grows with each generation. With this in mind, and recognizing the principle that urges a man to perform uses outside of the circle of his immediate family, let us look at the Convention as a field whose ground is already broken because of a general acquaintance with the Doctrines.

     I thoroughly believe that a broadcasting of strong affirmations of Academy doctrines in this field would be fulfilling one of the uses of the General Church and be the normal means for rescuing a remnant of the Convention.

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     Mr. Acton proposed a final toast to the Bishop, "without whom, in all probability, we should have no General Church, and without whom, in all certainty, we would not have had so successful an Assembly."

     FIFTH DAY--SUNDAY AFTERNOON.

     The Assembly partook of the Sacrament of the Holy Supper, administered by Bishop Pendleton, who was assisted by the Rev. David H. Klein and the Rev. Emil Cronlund. Over three hundred persons partook of the Sacrament.

     SUNDAY EVENING.

     The members and friends gathered in the chapel and devoted the evening to singing selections from the Psalmody.

     C. TH. ODHNER,
Secretary of the General Church of the New Jerusalem.

     F. E. WAELCHLI,
     WM. H. ALDEN,
          Reporters.

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PUBLIC MEETING OF THE MEMBERS OF THE General Church of the New Jerusalem 1907

PUBLIC MEETING OF THE MEMBERS OF THE General Church of the New Jerusalem Various 1907

A Corporation
IN
BRYN ATHYN, PA.,
HELD IN
JUNE 20th, 1907.

     1. The meeting was called to order at 3:30 p. m. by the Chairman, pursuant to adjournment taken at the executive session on June 18th, 1907.

     The President of the Corporation, Mr. John Pitcairn, and the Secretary of the Corporation, Mr. Paul Carpenter, acted respectively as Chairman and Secretary of the meeting.

     2. The roll was called as follows, and those members, after whose names an asterisk appears, were present in person, to wit:

1. John Pitcairn,* Bryn Athyn. Pa.
2. Sam'l. H. Hicks,* Bryn Athyn, Pa.
3. Paul Carpenter,* Chicago, Ill.
4. Geo. A. Macbeth, Pittsburgh, Pa.
5. Hugh L. Burnham,* Glenview, Ill.
6. Paul Synnestvedt,* Pittsburgh, Pa.
7. Seymour G. Nelson,* Glenview, Ill.
8. Felix A. Boericke,* Philadelphia, Pa.
9. Jacob Schoenberger,* Pittsburgh, Pa.
10. Richard Roschman,* Berlin, Ont.
11. Samuel S. Lindsay,* Pittsburgh, Pa.

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12. Charles E. Doering,* Bryn Athyn, Pa.
13. Robert Carswell,* Toronto, Ont.
14. Robert Benton Caldwell, Toronto, Ont.
15. Rudolf Roschman, Waterloo, Ont.
16. Walter C. Childs,* New York, N. Y
17. Geo. M. Cooper,* Bryn Athyn, Pa.
18. Edward Cranch,* Erie, Pa.
19. Reuben Walker,* Philadelphia, Pa.
20. Richard De Charms,* Bryn Athyn, Pa.
21. Alvin E. Nelson,* Glenview, Ill.
22. Richard H. Keep,* Atlanta, Ga.
23. David H. Klein,* Glenview, Ill.
24. Ernest J. Stebbing,* Washington, D. C.
25. Roland S. Smith, Bryn Athyn, Pa.
26. Raymond Pitcairn,* Bryn Athyn, Pa.
27. Robt. B. Somerville,* Toronto, Ont.
28. Alexander P. Lindsay, Chicago, Ill.
29. Randolph Willard Childs. Yonkers, N. Y.
30. Charles S. Smith,* Bryn Athyn, Pa.
31. William B. Caldwell,* Chicago, Ill.
32. G. S. Glenn,* Bryn Athyn, Pa.
33. Joseph E. Maynard, Glenview, Ill.
34. William Hyde Alden,* Bryn Athyn, Pa.
35. K. Knudsen,* Philadelphia, Pa.
36. C. R. Pendleton, Jr., Macon, Ga.
37. William H. Junge,* Glenview, Ill.
38. E. R. Cronlund,* Toronto, Can.
39. H. S. Maynard, Jr.,* Glenview, Ill.
40. Frederick E. Gyllenhaal,* Glenview, Ill.
41. Anton Sellner,* New York, N. Y.
42. Willis L. Gladish,* Middleport, Ohio.
43. Jno. E. Bowers,* Toronto, Can.
44. Nels Johnson,* Chicago, Ill.
45. Swain Nelson,* Glenview, Ill.
46. John S. Kessler, Allentown, Pa
47. Camille Vinet, Bryn Athyn, Pa.
48. Reginald W. Brown, Bryn Athyn, Pa.
49. John B. Synnestvedt,* Glenview, Ill.
50. Alexander J. Moir, Bryn Athyn, Pa
51. Edward E. Boericke,* Philadelphia, Pa.
52. Samuel Simons,* Philadelphia, Pa.
53. N. D. Pendleton, Pittsburgh, Pa.
54. Homer Synnestvedt,* Bryn Athyn, Pa.
55. John H. Schnarr,* Berlin, Can.
56. S. C. Smith, Jr., Bryn Athyn, Pa.

635

57. R. W. Hicks, Bryn Athyn, Pa.
58. W. A. Farrington, Bryn Athyn, Pa.
59. C. Th. Odhner,* Bryn Athyn, Pa
60. Henry Doering,* Bryn Athyn, Pa.
61. Harvey L. Lechner, Pittsburgh, Pa.
62. R. B. Caldwell, Jr.,* Coshocton, Ohio.
63. L. E. Gyllenhaal, Bryn Athyn, Pa.
64. Emil F. Stroh,* Bryn Athyn, Pa.
65. L. B. Pendleton, Bryn Athyn, Pa.
66. F. E. Waelchli,* Berlin, Ont.
67. Raymond G. Cranch,* Philadelphia, Pa.
68. A. T. Maynard, Glenview, Ill.
69. Joseph E. Rosenqvist,* Philadelphia, Pa.

     Whereupon the Secretary stated-

Total number of members of the Corporation to be                69
Total number of members answering roll call in person           49
Total number of members, same, by proxy                          0

Total number of members represented at meeting                    49

Total number of members not represented at meeting                20

     Whereupon, the Chairman declared the meeting legally convened, a quorum present, and the meeting open for business.

     3. The Secretary thereupon read the By-Laws of the Corporation.

     4. Mr. John B. Synnestvedt said that the By-Laws should be amended as to Article VI, Section I, and Article VII, Section I, as to removal of members of the Executive Committee, and of Officers, respectively, at special meeting "called for that purpose," by making the same read "at special meetings called for the purpose of consideration of the question."

     On inquiry by the Chairman as to whether the speaker wished to embody this in a motion, he said that he so moved. (Formal motion not offered.) Seconded by Mr. Alvin E. Nelson.

     Mr. John B. Synnestvedt said that as these By-Laws now read they mean that the meetings are called for the purpose of removing the person from office, as if it had been predetermined to take such action. The evident intention is that the meeting shall be for the purpose of considering such action. This idea is embodied in the proposed change.

636

     The Secretary read the two By-Laws in question.

     Mr. Hugh L. Burnham stated that if the words "to consider" were inserted, the question might arise whether the meeting would have the right to take action to remove the person.

     The Secretary said that a special meeting for consideration of the matter might be called at any time previous to the one for action on it; that there is unlimited provisions for special meetings; and that the Corporation should not be hampered as it would be by the proposed changes.

     5. Whereupon, the motion was put to the meeting, and lost,

     6. Whereupon, Mr. Hugh L. Burnham offered the following resolution, and moved its adoption; seconded by Mr. Edward E. Boericke, put to vote and unanimously carried, to wit:

     Resolved, That the action of the Executive Committee of this Corporation in passing the following Resolution and each and every act done thereunder by the said Committee and the officers of this Corporation be and the same are hereby approved, ratified, and confirmed, to wit:

     Whereas, This Corporation was organized with the following stated object:

     To present, teach and maintain throughout the world the doctrines of the New Jerusalem Church as contained in the Theological Writings of Emanuel Swedenborg:

     And Whereas, It was the intention that this Corporation should take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem other than
those performed by the Corporation known as the Academy of the New Church;

     Now, therefore, be it hereby

     Resolved, That this Corporation does hereby offer to take over and carry on all the civil uses of the ecclesiastical body known as the General Church of the New Jerusalem other than those performed by the Corporation known as the Academy of the New Church, and to that end will assume, and agree to retire all liabilities and obligations of the ecclesiastical body known as the General Church of the New Jerusalem, provided, that body will turn over and deliver to this body all its cash, contracts, and other property and assets, now on hand;

     And be it hereby further

637

     Resolved, That the President of this Corporation hereby is requested to address a communication to the Executive Committee of the ecclesiastical body known as the General Church of the New Jerusalem making such tender and enclosing a copy of this Resolution.

     7. Mr. Paul Carpenter thereupon moved that the meeting proceed to the election of the Executive Committee of eighteen members to serve for the term of one year, and until their successors have been duly elected. Seconded by Mr. Hugh, L. Burnham, put to vote and unanimously carried.

     8. Rev. C. Th. Odhner thereupon nominated the following gentlemen:

John Pitcairn,
Samuel H. Hicks,
George M. Cooper,
Charles E. Doering,
Felix A. Boericke,
Jacob Schoenberger,
Paul Synnestvedt,
George A. Macbeth,
Samuel S. Lindsay,
Edward Cranch,
Hugh L. Burnham,
Seymour G. Nelson,
Paul Carpenter,
Walter C. Childs,
Robert Carswell,
Robert Benton Caldwell,
Richard Roschman, and
Rudolph Roschman.

     Seconded by Rev. N. D. Pendleton.

     9. Whereupon, Mr. W. H. Junge moved that the nominations be closed. Seconded by Mr. Emil F. Stroh, put to vote and unanimously carried.

     10. Mr. Hugh, L. Burnham thereupon moved that the Secretary cast one ballot for the nominees for and on behalf of all those members present at the meeting. Seconded by Mr. Walter C. Childs and unanimously carried, upon being duly put to vote.

     11. The Secretary thereupon cast the ballot, and announced that the gentlemen nominated had been duly elected to serve as members of the Executive Committee for a term of one year and until their successors have been duly elected.

     12. The Chairman announced that the Executive Committee having been duly elected, the meeting was open for business, and stated that any suggestions as to matters of business to be taken up, or inquiries for information, would be in order.

638

     Mr. Hugh L. Burnham commented favorably upon the progressive action of the Assembly in accepting the tender by the Corporation of its assistance.


The Chairman said that the ship has now been formally launched, and is ready to sail; that we are ready to begin our uses. Expressions of opinion by the members were invited.

     Rev. Homer Synnestvedt believed that we are now carrying out the plan proposed by Bishop Pendleton ten years ago, of having a House of the Clergy and a House of the Laity. There is now due provision in ultimates for civil conditions, which is most useful, while the Church itself is left free from such things.

     Mr. Alvin E. Nelson asked for an outline of the work of the Executive Committee.

     The Chairman referred him to the Report of the Treasurer, and the Report of the Executive Committee.

     Mr. Robert Carswell asked if the new officers had taken over the property of the Church.

     Mr. Hugh L. Burnham replied that there had scarcely been time for this as yet, but that he understood the Treasurer and Secretary stood ready to tender and give receipts to themselves for the property now in their possession.

     Mr. Knud Knudsen asked if it would not be useful for the different centers to come into closer touch at the meetings of the Corporation, through an exchange of views, a consideration of methods of administration of affairs, and reports as to the internal life of the societies, the proceedings of the District Assemblies, etc.

     The Chairman said that he thought this would be most useful.

     Mr. Jacob Schoenberger said that the visits of the Executive Committee at the time of holding the District Assemblies were quite helpful, and that he hoped they would be continued.

     Rev. Homer Synnestvedt thought it would be interesting to have the Treasurers of the local centers figure out the contributions to church funds in order that we might know what the payments per capita, and percentage of "tithing" in the General Church might be.

     Whereupon several such Treasurers present simultaneously expressed themselves as unfavorably disposed towards the plans, on account of the labor and time involved, the fact that the returns possible from exact figuring would not recompense the uses adequately, and the feeling that in general the data was quite well agreed upon.

639

     Rev. Richard De Charms suggested that some arrangement should properly be made in order that the real estate and personal property of each local Church or Society should revert to the General Church in the event of worship therein being discontinued; feeling that something should be done to prevent loss of property by General Church interests in the case of societies ceasing to exist.

     The Chairman answered that this matter of acquiring legal ability to hold real property was one of the objects for which the Corporation was formed--that it might hold any property that might be given to the Church. We can now take over any property that any Society or any individuals may wish to give to us. But that the initiative belongs to the Societies and others, not to us. The centers must be left in freedom to act in such manner as they think best in connection with this matter.

     The Chairman suggested that on account of the meeting of the Executive Committee it would be well to adjourn if there were no further business or inquiries to be presented.

     13. Mr. Samuel H. Hicks thereupon suggested (and thereafter moved) that we adjourn to reconvene at the call of the Chairman at any time prior to the adjournment of the present General Assembly, or otherwise and thereafter sine die. Motion seconded by Mr. Hugh L. Burnham, put to vote and unanimously carried.
PAUL CARPENTER,
Secretary

Approved:
     JOHN PITCAIRN,
          Chairman.

640

     DIRECTORY of THE GENERAL CHURCH OF THE NEW JERUSALEM.

     I.

     THE CLERGY.

     1907.

     Bishop.

     The Rt. Rev. WILLIAM FREDERICK PENDLETON, Bryn Athyn, Pa.

     Consistory.

The Rev. CARL THEOPHILUS ODHNER, Bryn Athyn, Pa.
The Rev. N. DANDRIDGE PENDLETON, 706 Ivy St., E. E., Pittsburgh, Pa.
The Rev. HOMER SYNNESTVEDT, Bryn Athyn, Pa.
The Rev. ALFRED ACTON, Bryn Athyn, Pa.

     Other Pastors.

The Rev. JOHN E. POWERS, 37 Lowther Ave., Toronto, Ont., Canada.
The Rev. RICHARD DE CHARMS, Bryn Athyn, Pa.
The Rev. ANDREW CZERNY, 99 Holland Road, Brixton, London, England.
The Rev. WILLIAM HYDE ALDEN, Bryn Athyn, Pa.
The Rev. ENOCH S. PRICE, Bryn Athyn. Pa.
The Rev. FRED. E. WAELCHLI, Berlin, Ont., Canada.
The Rev. JOSEPH E. ROSENQVIST, Bryn Athyn, Pa.
The Rev. WILLIS L. GLADISH, Middleport, O.
The Rev. CHARLES E. DOERING, Bryn Athyn, Pa.
The Rev. RICHARD H. KEEP, 513 The Gorand, Atlanta, Ga.
The Rev. DAVID H. KLEIN, Glenview, Ill.
The Rev. EMIL R. CRONLUND, 59 Springhurst Ave., Toronto, Ont., Canada.
The Rev. WALTER E. BRICKMAN, Berlin, Ont., Canada.

641

The Rev. WILLIAM B. CALDWELL., 1662 Fulton St., Chicago, Ill.

     Ministers.

The Rev. JOSEPH E. BOYESEN, Uplandsgatan 79, Stockholm, Sweden.
The Rev. ERNEST J. STEBBING, Congress Heights, Washington, D. C.
The Rev. REGINALD W. BROWN, Bryn Athyn, Pa.
The Rev. FREDERICK E. GYLLENHAAL, 543 South 13th St., Denver, Colo.

     Candidates.

Mr. ALFRED H. STROH, Odensgatan, 54. S. iv, Stockholm, Sweden.
Mr. CHARLES R. PENDLETON, Bryn Athyn, Pa.
Mr. ELDRED E. IUNGERICH, Bryn Athyn, Pa.

     SOCIETIES AND CIRCLES.

     Allentown, Pa. Services held once a month at private residence. The Rev. ENOCH S. PRICE, Of Bryn Athyn, Pa., visiting pastor

     Atlanta, Ga. Place of worship: 513 The Gorand. Sunday services at 11 a. m. Doctrinal class. Sunday 10 a. m. The Rev. RICHARD H KEEP, pastor. 513 The Gorand.

     Baltimore, Md. Place of worship: Wurtzburger's Hall, 318 Exeter St., near Gay. Sunday services held on the first Sunday of each month, at 7:30 p. m. by the Rev. J. E. ROSENQVIST of Bryn Athyn, Pa., visiting pastor. Sunday School every Sunday at 11 a. m. Mr. H. W. Gunther, Secretary, 292 Henrietta St.

     Berlin, Ont., Canada. The Carmel Church of the New Jerusalem. Place of worship at King St., West opposite the High School. Sunday services at 11 a. m. Weekly supper and Doctrinal class. Friday at 7 p. m. The Rev. FRED. E. WAELCHLI, pastor and headmaster of the parish school.

     Bryn Athyn, Pa. Sunday services at 11 a. m. Weekly supper and Doctrinal class every Friday at 6:30 p. m. The Rt. Rev. WILLIAM F. PENDLETON, pastor, Bishop of the General Church of the New Jerusalem, and President of the Academy of the New Church. The Rev. HOMER SYNNESTVEDT, assistant pastor and headmaster of the parish school.

     Chicago, ILL. The Sharon Church of the New Jerusalem. Place of worship: the chapel at 434 Carroll Ave. Sunday services at 11 a. m. Sunday School at 10 a. m. Supper and doctrinal class on Wednesday at 7 p. m. The Rev. WILLIAM E. CALDWELL, pastor; 1662 Fulton St.

     Colchester, England. Place of worship: Priory St. Services every Sunday at 11 a. m., and Sunday School, 3:00 p. m., Doctrinal class, 7:00 p. m., every other Sunday. Fortnightly visits by the Rev. ANDREW CZERNY, visiting pastor.

     Denver, Colo. The Denver Society of the Lord's Advent. Place of worship; 543 South 13th St. Sunday services at 11 a. m. The Rev. F. E. GYLLENHAAL, minister, 543 South 13th St.

     Erie, Pa. Services on alternate Sunday evenings at private residences. For particulars address Dr. Edward Cranch, Secretary, 109 West Ninth St.

642

     Glenview, ILL. The Immanuel Church of the New Jerusalem. Sunday services at 10:30 a. m. Weekly supper and Doctrinal class every Friday at 8 p. m. The Rev. DAVID H. KLEIN, pastor and headmaster of parish school.

     London, England. Place of worship: Holland Road, Brixton. Sunday services at 11:00 a. m. Doctrinal class, Fridays, 8 p. m. The Rev. ANDREW CZERNY, pastor, and headmaster of parish school, 99 Holland Road, Brixton.

     Middleport, Ohio. Sunday services at 10:45 a. m. Doctrinal class on Sunday at 7:30 p. m. The Rev. WILLIS L. GLADISH, pastor.

     New Orleans, La. Reading meetings every Sunday afternoon at 4 p. m. Occasional visits by the Rev. R. H. KEEP. For particulars address Mr. J. A. Fraser, 400 Godchaux Building.

     New York City. Place of worship: 11 West Twenty-first St. Sunday services, the first and third Sunday of each month, at 11 a. m., except during the summer months. For particulars address Mr. W. I. Parker, Secretary, 360 West 21st St., or the Rev. ALFRED ACTON, of Bryn Athyn, Pa., visiting pastor.

     Philadelphia, Pa. The Advent Church of the New Jerusalem. Place of worship: Glenn Hall, 555 North 17th St. Sunday services at 10:45 a. m.; Sunday School at 9:30 a. m. Doctrinal class, Wednesdays, at 8 p. m. The Rev. JOSEPH E. ROSENQVIST, of Bryn Athyn, Pa., pastor.

     Pittsburgh, Pa. Place of worship, the chapel at Wallingford near Norwood Ave., East End. Sunday services at 11 a. m. Sunday School at 10 a. m. Doctrinal class on Wednesdays at 8 p. m. Monthly supper, third Wednesday of each month. The Rev. N. D. PENDLETON, pastor, and headmaster of parish school, 706 Ivy St., E. E.

     Toronto, Ont., Canada. The Olivet Church of the New Jerusalem. Place of worship, the chapel at Elm Grove Ave. and Melbourne Ave., Parkdale. Sunday services at 11 a. m. Supper and Doctrinal class every Wednesday at 6:45 p. m. The Rev. EMIL CRONLUND, pastor, and headmaster of parish school. 59 Springhurst Ave.


III.


DIRECTORY OF THE MEMBERS OF THE GENERAL CHURCH OF THE NEW JERUSALEM, 1907

(The persons whose names are marked with an asterisk (*) were present at the Sixth General Assembly.)

*Rev. and *Mrs. A. Acton, Bryn Athyn, Pa.
*Mr. P. Ahlberg, Huntingdon Valley, Pa.
Dr. A. E. Ahrens, Stratiord. Ont., Can. *Miss Priscilla Alden, Bryn Athyn, Pa
*Rev. and *Mrs. W. H. Alden, Bryn Athyn, Pa.
Mrs. Julia Allen, Middleport, O.
Mr. Lewis J. Allen, Middleport, Ohio.
Mrs. E. G. Anderson, 22 Close Ave., Toronto, Can.
Mr. Edward P. Anshutz, 3229 Chestnut St., W. Philadelphia, Pa.

643

Mr. and Mrs. A. H. Appleton, 125 Butt Rd., Colchester, Eng.
Miss Edith M. Appleton, 125 Butt Rd., Colchester, Eng.
Mrs. Lona G. Armstrong, Hebbardsville, Ohio.
Mr. and Mrs. Alfred Arrington, 930 N. Payson St., Baltimore, Md.
*Miss Elizabeth Ashby, 1230 Amsterdam Ave., New York.
Mr. and Mrs. Herbert A. Ashley, Ernest Rd., Wivenhoe, Essex, Eng.
*Miss H. S. Ashley, Bryn Athyn, Pa.
Mrs. D. Le Roy Ashton, Short Creek, W. Va.
*Mrs. Emma S. Asplundh, Bryn Athyn, Pa.
Mr. and Mrs. S. Ball, 28 Stockwell Rd., London, S. W., Eng.
Mrs. M. T. Barnitz, Glenview, Cook Co., Ill.
Mrs. Leonora Barrows, Middleport, Ohio
Mr. Emil Bauman, Brunner, Ont., Can.
Mr. and Mrs. Solomon Bauman, Milverton, Ont., Can.
Mr. Stacy Bauman, Faunce, Clearfield Co., Pa.
Dr. and Mrs. Alfred H. Beam, Williamsburg, Ind
Mr. and Mrs. Wm. Eeaton.
Dr. and Mrs. Henry Becker, 1330 King St., W. Toronto, Ont., Can.
Mr. and Mrs. Samuel G. Beekman, 2847 Peach St., Erie, Pa.
Mrs. J. Bedwell, Abbeygate St., Colchester, Eng.
*Miss Lillian Beekman, Bryn Athyn, Pa.
Mr. and Mrs. L. Rudolph Behlert, 514 N. Chester St., Baltimore, Md.
Miss Centennia Bellinger, Bryn Athyn, Pa.
Mr. Chas. H. Bellinger. 18 Springhurst Ave., Toronto, Ont., Can.
Mr. Doering Bellinger, 922 Frick Bldg., Pittsburgh, Pa.
Mr. and Mrs. Ernest Bellinger, 18 Springhurst Ave., Toronto, Ont., Can.
Mr. and Mrs. George Bellinger, Wellesley, Ont.
Mr. and Mrs. Homer Bellinger, Bamberg, Ont., Can
Mrs. Lizzie Bellinger, Waterloo, Ont., Can.
Miss Lucinda Bellinger, Wellesley, Ont.
Mr. Norman C. Bellinger, 18 Springhurst Ave., Toronto, Ont., Can.
Miss Olive Bellinger, 18 Springhurst Ave., Toronto, Ont., Can.
Mr. and Mrs. Peter Bellinger, 226 Dunn Ave., Toronto, Ont., Can.
*Miss Stella Bellinger, Bryn Athyn, Pa.
Miss Vera C. Bellinger, 226 Dunn Ave., Toronto, Ont., Can.
Mr. and Mrs. Elis Bergstrom, 1230 S. Mariposa St., Denver, Colo.
Mr. and Mrs. George A. Blackman, 1662 Fulton St., Chicago, Ill.
Mr. and Mrs. Harry E. Blackman, Glenview, Ill.
Mr. Lewis R. Blackman, 188 Winthrop Ave., Chicago, Ill.
Mrs. O. Blackman, Glenview, Ill.
Mrs. J. G. Blair, 823 Beech Ave., Allegheny City, Pa
Mrs. Minna Blake, 2436 Campbell St., Baker City, Oregon.
Mr. and Mrs. A. E. Boatman, Kyger, Ohio
Mr. and Mrs. John S. Boatman, Kyger, Ohio.
Miss Viola G. Bobo, Pointrock, Ohio.

644

*Mr. and *Mrs. Ed. E. Boericke, 4275 Viola St., Phila., Pa.
*Dr. and *Mrs. Felix A. Boericke, Bryn Athyn, Pa.
*Miss Winifred Boericke, Bryn Athyn, Pa.
Mr. and Mrs. James S. Boggess, Middleport, Ohio.
Dr. and Mrs. W. B. Boggess, 4919 Centre Ave., Pittsburgh, Pa
Mr. John Bornscheuer, 141 S. Central Ave., Baltimore, Md.
*Mr. E. C. Bostock, Bryn Athyn, Pa
*Mrs. Mary E. Bostock, Bryn Athyn, Pa.
*Miss Olive Bostock, Bryn Athyn, Pa.
Mr. and Mrs. Harvey I. Brewer, 4052 Ferry Ave., Chicago, Ill.
*Rev. John E. Bowers, 37 Lowther Ave., Toronto, Ont., Can.
Mr. and Mrs. Archibald Bowie, 8 Cowen St., Hillhead, Glasgow, Scotland.
Rev. J. E. Boyesen, Upplandsgatan 79, Stockholm, Sweden.
Mrs. F. O. Breitstein, 1133 Broadway, Brooklyn, N. Y.
Mrs. H. S. Brewer, 1037 Early Ave., Chicago, Ill.
*Prof. L. C. Brickenstein, Bethlehem, Pa.
Rev. and Mrs. W. E. Brickman, Berlin, Ont., Can.
Mr. and Mrs. Charles Brown, 153 Cowan Ave., Toronto, Ont., Can.
Mr. and Mrs. E. Congar Brown, N. E. Cor. Grant Ave. and Pitkin Pl., Richmond Hill, N. Y.
Mr. and Mrs. C. R. Brown, 36 Close Ave., Toronto, Ont., Can.
Mr. Geo. P. Brown, 335 Spahr St., Pittsburgh, Pa.
Mr. and Mrs. Robert G. Brown, Streetsville, Ont., Can.
*Rev. R. W. Brown, Bryn Athyn, Pa.
Mr. Charles F. Browne, 1021 Fine Arts Bldg., Chicago, Ill.
*Miss Rita Buell, Bryn Athyn, Pa.
*Mr. Robt. H. Buell, Warrior, W. Va.
*Mr. F. P. Burkhardt, Lagonda Ave., Springfield, Ohio.
*Miss Dorothy Burnham, Glenview, Ill.
*Mr. and Mrs. Hugh L. Burnham, Glenview, Ill.
Miss Florence G. Burns, 927 E. Fifth St., Erie, Pa.
Mr. and Mrs. Robert G. Burns, 927 E. Fifth St., Erie, Pa
Mr. and Mrs. Jesse A. Burt, 49 E. 54th St., Chicago, Ill.
Mr. and Mrs. Robert B. Caldwell. 46 Leopold St., Toronto, Ont., Can.
*Mr. and *Mrs. R. B. Caldwell, Jr., Commercial Nat'l Bk., Coshocton, O.
*Rev. Wm. B. Caldwell, 1662 Fulton St., Chicago, Ill
Mr. and Mrs. A. C;. Campbell, 328 Locust St., Edgewood Pk., Pittsburgh, Pa.
Mrs. Amy Campey.
Mrs. Mary M. Carpenter, 1664 Fulton St., Chicago, Ill.
*Mr. and Mrs. Paul Carpenter, 1664 Fulton St., Chicago, Ill.
Mr. and Mrs. Fred. W. Carson, 90 O'Connor St., Ottawa, Ont., Can.
*Miss Flora E. Carswell, 1534 King St., W: Toronto, Ont., Can.
Miss M. R. Carswell, 3775 S. Gorand Ave., Los Angeles, Cal.

645

*Mr. and *Mrs. Robt. Carswell, 1534 King St., W. Toronto, Ont., Can.
Mr. A. G. Carter, 15 McKenzie Crescent, Toronto, Can.
*Mrs. Emma Carter, Bryn Athyn, Pa.
Mr. Geo. Carter, 603 Dufferin St., Toronto, Ont., Can.
Mr. N. A. Carter, 603 Dufferin St., Toronto, Ont., Can.
Mr. and Mrs. James Cartwright, Londesboro, Ont., Can.
Mr. Darnley Catford, 387 Haight St., San Francisco, Cal.
Mr. and Mrs. Dudley 8. Catford, 387 Haight St., San Francisco, Cal.
*Mr. Randolph W. Childs, 1 Livingstone Ave., Yonkers, N. Y.
*Mr. Walter C. Childs, 1 Livingstone Ave., Yonkers, N. Y.
Mrs. Mary W. Clark, 5535 Ellis Ave., Chicago, Ill.
Rev. A. John Cleare, Narcissa, Pa.
*Mrs. Jane Clendenon, 1010 Fairmount Ave., Philadelphia, Pa.
Mr. and Mrs. J. Price Coffin, 338 Mathilda St., Pittsburgh, Pa.
*Mr. R. L. Coffin, 204 N. Liberty St., Baltimore, Md.
*Mrs. Susan M. Coffin, 930 N. Payson St., Baltimore, Md.
Mr. and Mrs. Chas. S. Cole, Glenview, Cook Co., Ill.
Mr. and Mrs. Louis S. Cole, Glenview, Ill.
*Mrs. Besse E. Colley, Bryn Athyn, Pa.
Mrs. A. J. Comer, 83 I5th Ave., E. Cordele, Ga
*Mr. Fred. J. Cooper, Bryn Athyn, Pa.
Mr. and Mrs. Frederick R. Cooper, 37 Culver St., Colchester, Eng.
*Dr. and *Mrs. Geo. M. Cooper, Bryn Athyn, Pa.
*Mr. and *Mrs. James M. Cooper, Bryn Athyn, Pa.
Mr. Louis O. Cooper, Middleport, Ohio.
*Mrs. H. B. Cowley, Bryn Athyn, Pa.
*Miss Margaret M. Cowley, 15 Mawhinney St., Pittsburgh, Pa.
Dr. William Cowley, 6015 Centre Ave., Pittsburgh, Pa.
Mr. D. M. Cowley, 6342 Penn Ave., Pittsburgh, Pa.
Mrs. J. Frank Cox, Echo Point, Wheeling, W. Va.
Miss Ethel C. Craig, 99 Tyndall Ave., Toronto, Ont., Can.
Mr. and Mrs. Charles Edro Cranch, 504 W. 9th St., Erie, Pa.
*Dr. and Mrs. Edward Cranch, 109 W. 9th St., Erie, Pa.
*Mr. R. G. Cranch, 1327 S. 23d St., Phila., Pa.
*Mr. and *Mrs. W. A. Cranch, Bryn Athyn, Pa
Mr. W. E. Creamer, 756 W. 3d St., Williamsport, Pa.
Miss Helen T. Cresap, Pasadena, Cal.
Mr. James M. Cresap, Short Creek, W. Va.
Miss Minnie V. Cresap, Short Creek, W. Va.
*Rev. and Mrs. Emil R. Cronlund, 59 Springhurst Ave., Toronto, Ont., Can.
Rev. Andrew Czerny, 99 Holland Rd., Brixton, London, Eng.
*Miss Dorothy Davis, Middleport, Ohio.
Mrs. Edward Davis, Middleport, Ohio.
Miss Eva Davis, Middleport, Ohio.

646

Mr. Frederick G. Davis, Middleport, Ohio.
Mrs. Lena Davis, Middleport, Ohio.
*Mr. Roy S. Davis, Primes, Del. Co., Pa.
Miss Ida A. Dean, Ft. Cleveland St., N. Toledo, Ohio.
*Miss Rosalba de Anchoriz, care of Miss Ashby, 1230 Amsterdam Ave., New York, N. Y.
*Rev. and Mrs. Richard DeCharms, Bryn Athyn, Pa.
Mr. and Mrs. Henry M. DeMaine, Middleport, Ohio.
Mr. and Mrs. Geo. Deppish, Waterloo, Ont., Can.
Mr. L. G. Dill, Waverly, Ohio
Mr. and Mrs. Albert Doering, Cross Hill P. O., Ont., Can.
*Mrs. Arretta Doering, Bryn Athyn, Pa.
*Miss Caroline Doering, 1622 Mt. Vernon St., Phila., Pa.
*Rev. and *Mrs. Charles E. Doering, Bryn Athyn, Pa.
*Mr. and Mrs. Ferdinand Doering, Milverton, Ont., Can.
Mr. and Mrs. Geo. W. Doering, Plymouth, Nebr.
*Mr. and *Mrs. Henry Doering, Huntingdon Valley, Pa.
Miss Mary M. Doering, Milverton, Ont.. Can.
*Miss Wlhelmine Doering, 1622 Mt. Vernon St., Philadelphia, Pa.
Mr. James Drinkwater, 1415 Lafayette St., Denver, Colo.
Mr. William Drost, 6504 Ellwood Ave., Oak Lane, Pa.
Miss Mary Drynan, 262 Matilda St., Pittsburgh, Pa.
Mr. and Mrs. Chas. H. Ebert, 703 Filbert St., E. E, Pittsburgh, Pa.
Mr. and *Mrs. Jacob Ebert, 31 N. 12th St., Allentown, Pa.
Mr. and Mrs. Austin H. Eblin, Rutland, Ohio.
Mrs. Fred. Elphick.
Mr. Fred. W. Elphick.
Mrs. Svea Ericson, 756 W. Chicago Ave., Chicago, Ill
Miss Svea M. Ericson, 756 W. Chicago, Ave., Chicago, ill
Mr. and Mrs. Benjamin F. Evans, 419 State St., Erie, Pa.
Mr. George W. Evans, 443 W. 4th St., Erie, Pa.
Miss Pearl Evans, Middleport, Ohio.
Mr. Archie S. Evens, Randolph, Ont., Can.
Mr. John Evens, Randolph, Ont., Can.
Miss Mary Evens, Lions Head. Ont., Can.
Mr. and Mrs. Wm. Evens, Randolph, Ont., Can.
Mr. Wm. E. Everett, 124 Butt Rd., Colchester, Eng.
*Miss Sophie Falk, Bryn Athyn, Pa.
*Dr. and *Mrs. E. A. Farrington, 2004 Mt. Vernon St., Phila., Pa.
*Mrs. E. A. Farrington, Glenview, Ill.
Dr. and Mrs. Harvey Farrington, 815 Marshall Field Bldg., Chicago, Iii.
*Mr. William A. Farrington, Bryn Athyn, Pa
Mr. Wallace Faulkner, 1504 Fremont St., Allegheny, Pa.
Mr. Walter H. Faulkner, 703 Filbert St., E. E., Pittsburgh, Pa.
Mr. and Mrs. Adolph Ferdinand, Waterloo, Ont., Can.

647

*Miss Theodora Ferdinand, Bryn Athyn, Pa.
*Mrs. L. H. Fincke, 349 N. Y. Ave., Jersey City Heights, N. J.
Mrs. Mary Fogg, R. F. D., Langsville, Ohio.
Mr. John Forrest, 419 Centre St., Chicago, Ill.
Mr. Charles E. Forsberg, 315 Cole St., Camden, N. J.
*Miss Mary A. Fox, Bryn Athyn, Pa.
Mrs. Sarah E. L. Frame, 4022 Parrish St., Phila., Pa.
Mr. and Mrs. Wallace V. Frame, 7537 Hamilton Ave., Pittsburgh, Pa.
Mr. Chas. G. Frankish, 115 Fox Ave., Sta. A, San Jose, Cal.
Mr. John A. Fraser, 400 Godchaux Bldg., New Orleans, La.
Mrs. Sarah Frost, 266 Crumby St., Atlanta, Ga.
*Miss Christine Frydenborg, Bryn Athyn, Pa.
Mr. and Mrs. Benjamin D. Fuller, Elbur Ave., Lakewood, Ohio.
Mr. and Mrs. Edmund H. S. Fuller, Aspinwall, Pa.
Mrs. Emma W. Fuller, 6338 Marchand, Pittsburgh, Pa.
Mr. and Mrs. Herbert P. Fuller. 4717 Ben Venue Ave., Pittsburgh, Pa.
Mr. and Mrs. Wm. Gill, "Maldune," Maldon Rd., Colchester, Eng.
Mr. and Mrs. W. Rey Gill, 2 Sydenham Rd., Sydenham, S. E., London, Eng.
Mr. and Mrs. Aug. G. Gilmore, 217 Harvard St., Brookline, Mass.
Mr E. A. Gilmore, 502 W. 113th St., New York, N. Y.
*Miss Evelyn Gilmore, 811 St. James St., Pittsburgh, Pa.
*Rev. and Mrs. W. L. Gladish, Middleport, Ohio.
Miss F. E. Gladwin, M. D., 2204 N. 17th St., Phila., Pa.
Mr. and *Mrs. Adam Glebe, Berlin, Ont., Can.
*Mr. and Mrs. Gustav V. Glebe, Bryn Athyn, Pa.
*Mr. Nelsen Glebe, Berlin, Ont., Can.
*Mr. Gerald S. Glenn, Bryn Athyn, Pa.
*Miss Madeline Glenn, Bryn Athyn, Pa.
*Miss Mary A. Glenn, Bryn Athyn, Pa.
*Miss Mildred Glenn, Bryn Athyn, Pa
Mr. and Mrs. Oscar Glenn, 313 West 4th St., Erie, Pa.
*Mrs. Cara S. Glenn. Bryn Athyn, Pa
Mr. and Mrs. Alfred L. Goerwitz, Glenview, Ill.
Mr. and Mrs. L. D. Good, 5222 Parkside Ave., Phila.. Pa.
Mr Gustaf Gottfried, 527 7th St., Rockford, Ill.
*Miss Alice E. Grant, Bryn Athyn, Pa.
Miss Electa Grant, Middleport, Ohio.
Mrs. E. J. Grant, Lawrence, Kan.
Mrs. Esther Grant, Middlpeort, Ohio.
Miss Lucy Grant, Middleport, Ohio.
Mrs. Wm. H. Grant, Middleport, Ohio.
Mr. W. T. Grant, Postal Telegraph Bldg., Kansas City, Mo.
Mr. and *Mrs. Henry Grebe, 29 E. Henrietta St., Baltimore, Md.
Mr. and Mrs. Geo. Green, 513 Vodges St., W. Phila., Pa.

648

Mrs. E. N. Grigg, 50 State St., Gorand Rapids, Mich.
Mr. and Mrs. Adolph Gunther. 116 W. Clement St., Baltimore, Md.
Mr. and Mrs. Emil P. Gunther, 1404 Marshall St., Baltimore, Md.
Mr. H. W. Gunther, 29 E. Henrietta St., Baltimore, Md.
Mrs. Pauline Gunther, 1404 Marshall St. Baltimore, Md.
Mr. Carl Hjalmar Gustafson, 229 Catherine St., Rockford, Ill
Mr. Gust. S. Gustafson, 229 Catherine St., Rockford, Ill.
Mr. and Mrs. John Gustafson, 329 Catherine St., Rockford, Ill
*Mr. F. E. Gyllenhaal, 543 S. 13th St., Denver, Colo.
*Mr. Leonard E. Gyllenhaal, Bryn Athyn, Pa
*Mrs. Selma Gyllenhaal, Glenview, Ill.
*Miss Vida Gyllenhaal, Glenview, Cook Co., Ill.
*Miss Annie M. Hachborn, Bryn Athyn, Pa.
Miss Irene Hachborn, Gatt. Ont., Can.
Miss Elena Hagar, 224 S. Clarkson St., Denver, Colo.
Miss Hilda Hagar, 224 S. Clarkson St., Denver, Colo.
Miss Anna Haglind, Goshen, Ind.
Mr. Eric Haglind, Goshen, Ind.
Mr. and Mrs. Otto Hamilton, 636 Longwood St., Rockford, Ill.
Dr. W. Arthur Hanlin. Middleport, Ohio.
Dr. S. Bcadbury Hanlin, Pomeroy, Ohio.
*Miss Clara H. Hanlin. Middleport, Ohio. Mr. William A. Hanlin, Middleport, Ohio.
Mrs. Sarah S. Hanna, McConnellsville, Ohio.
*Mr. and *Mrs. F. T. Hansen, Bryn Athyn, Pa.
*Mr. N. C. Hansen, 2202 Ridge Ave., Phila., Pa.
Mr. Dougless W. Hart, 17 McDowall Rd., Camberwell, S. E., London, Eng.
Mrs. Anna Harrison, Lindsborg, Kan.
Mrs. H. Hasenflug, Berlin, Ont., Can.
*Mr. and *Mrs. Geo. Heath. Bryn Athyn, Pa.
Mr. Geo. B. Heaton, Woodbury. N. J.
Miss Goldie G. Heilman. Leechburg, Pa.
Mr. Marlin W. Heilman, 3739 Spruce St., Philadelphia, Pa.
*Mr. Otho W. Heilman, Leechburg, Pa.
*Dr. Rena M. Heilman. Leechburg, Pa
Dr. and Mrs. U. O. Heilman. Leechburg, Pa.
*Mrs. R. T. Henderson, 808 N. 17th St, Phila., Pa.
Miss Augusta Herau, 147 Adam St.. Rochester, N. Y.
Mr. and Mrs. R. Hickman, 1406 Queen St., W., Toronto, Can.
Mr. C. K. Hicks, 922 Prick Bldg, Pittsburg, Pa.
*Miss Gwladys Hicks, Bryn Athyn, Pa.
*Miss Ruth Hicks, Bryn Athyn, Pa
*Mr. R. W. Hicks, Bryn Athyn, Pa.
*Mr. and *Mrs. Samuel H. Hicks, Bryn Athyn, Pa.

649

Miss Annie C. Hill, Cliford, Toronto, Ont., Can.
Miss Emma Hill, 1406,Queen St., Toronto, Ont., Can.
Mr. Joseph Hill.
Mr. Tom Hillas, Calgary, N. W. Terr., Can.
*Miss Carrie Hobart. Bryn Athyn, Pa.
*Mrs. Cyrinthia Hobart, Bryn Athyn, Pa.
Miss Emma E. Hoffman, 6214 Wellesley Ave., Pittsburgh, Pa.
*Miss Maria D. Hogan, Bryn Athyn, Pa.
Mr. and *Mrs. Wm. F. Homiller, 5003 Wayne Ave., Germantown, Pa.
Miss Clarice Howard, 55 Rye Hill Park, Peckham, London, Eng.
Mr. Horace Henry Howard, 55 Rye Hill Pk., Peckham Rye, London, S. E., Eng.
Mr. Donald I. Howe, care of Mr. H. Keep, 513 The Gorand, Atlanta, Ga.
Mrs. Carrie R. Howland, 655 Humboldt St., Denver, Colo.
Miss Marie L. Hunt. 3337 Spring Garden St., Philadelphia, Pa.
Miss Ida E. Hunter, 5619 Alder St., Pittsburgh, Pa
Mrs. Mary E. Hyatt, 47 Elm Grove, Parkdale, Ont., Can.
Mr. and Mrs. R. W. Hynds, 15 McKenzie Crescent, Toronto, Out., Can.
Miss Jessie L. Iler, Berlin. Ont., Can.
Mrs. Wilson Iler, Berlin, Ont., Can.
*Mr. and *Mrs. E. Iungerich, Bryn Athyn, Pa.
*Miss Helene Iungerich. 317 S. 11th St., Phila., Pa.
*Mrs. Regina Iungrerich, 317 S. 11th St., Phila., St.
Mrs. Henry J. Jasmer, 436.Winthrop Ave., Chicago, Ill.
Mr. and Mrs. Edwin R. Johnson, 739 E. 9th St., Erie, Pa.
*Mrs. M. M. Johnson, Bryn Athyn, Pa.
*Mr. and *Mrs. Nels Johnson, 1240 W. 15th St., Chicago, Ill.
Rev. L. G. Jordan. 1652 Webster St., Oakland, Cal.
Mr. C. F. W. Junge, 432 Carroll Ave., Chicago, Ill.
*Miss Elise Junge, Glenview, Cook Co., Ill.
Miss Susan Junge, 432 Carroll Ave., Chicago, Ill.
*Mr. and Mrs. William H. Junge, Glenview, Ill.
Mr. Benj. Kaufman, 100 Magnum St., Atlanta, Ga.
*Rev. R. H. Keep, 513 The Gorand, Atlanta, Ga.
*Miss Elizabeth Kendig. Renovo, Pa.
Mr. F. L. Kendig. 67 Knowles St., E. C., Cleveland, Ohio.
Mr. Joseph R. Kendig, Renovo. Pa.
*Mr. Julian H. Kendig, Renoro, Pa.
*Mr. Roscoe B. Kendig, 67 Knowles St., E. C., Cleveland, Ohio.
Mr. and Mrs. Wilfred M. Kendig, Renovo, Pa.
Mrs. Chas. Kertcher, Waterloo, Ont., Can.
*Mr. John S. Kessler, 410 Union St., Allentown, Pa.
Miss E. Vivian King. Glenview, Cook Co.. Ill.
Dr. and Mrs. J. B. S. King, Glenview, Cook Co., Ill.

650

Mr. and Mrs. J. J. Kintner, Renovo, Pa.
Mrs. E. I. Kirk, North Bend, Pa.
Mr. Ellis I. Kirk. Allentown, Pa.
Mr. and Mrs. James B. Kirk, 227 Washington St., Boston, Mass.
Miss Annie M. Klein. Bryn Athyn, Pa
*Rev and Mrs. David H. Klein, Glenview, Ill.
*Miss Ida M. Klein, Bryn Athyn, Pa.
Mr. Peter Knapp, maple and Cedar Ave., Overlea, Fullerton. Md.
*Mr. and Mrs. K. Knudsen, 2202 Ridge Ave., Philadelphia, Pa.
Miss Emma Kuhl. Berlin, Ont., Can.
Mrs. G. Kuhl, Berlin, Ont., Can.
Mr. Thomas Knudson, I Downing St., Llanelly, S. Wales, Eng.
Mr. and Mrs. George S. Kuhl, Waterloo, Ont., Can.
Mr. John S. Kuhl, Elmira, Ont., Can.
Mr. and Mrs. Theobold S. Kuhl, Berlin, Ont., Can.
Mr. Alfred Larson, 12 Catherine St., Rockford, Ill.
Mrs. Anna M. Lechner, 726 Ivy St., E. E., Pittsburgh, Pa.
Mr. and Mrs. A. O. Lechner, 726 Ivy St., E. E., Pittsburgh, Pa.
*Miss Elsa Lechner, 726 Ivy St, E. E., Pittsburgh, Pa.
Mr. Fred. G. Lechner, 726 Ivy St. E. E., Pittsburgh, Pa.
*Mr. Harvey L. Lechner, 726 Ivy St., E. E., Pittsburgh, Pa.
Mr. Herman Lechner, 312 Fifth Ave., Pittsburgh, Pa.
Mr. and Mrs. D. E. Leonard, 50 Congress St., Chicago, Ill.
Mrs. Harriet S. Leonard, 50 Congress St., Chicago, Ill.
Mrs. A. Lewis, New Hotel, Athens, Ohio.
Miss Mabel Lindh, 349 Dayton St., Chicago, Ill.
Mr. and Mrs. Alvin E. Lindrooth, Boston Bldg., Denver, Colo.
*Mr. A. P. Lindsay, 359 Stratford Ave., Pittsburgh, Pa.
Mrs. Laura E. Lindsay, 139 Pulaski St., Brooklyn, N. Y.
*Mr. and *Mrs. S. S. Lindsay, 359 Stratford Ave., Pittsburgh, Pa.
Mr. and Mrs. Walter William Locke, 28 Long Wyre St., Colchester, Eng.
Mr. L. S. Loomis, Box 126, E. Liverpool, Ohio
Mr. and Mrs. Frank R. Longstaff, 105 Galley Ave., Toronto, Ont., Can.
Mr. and Mrs. Fred. E. Longsstaff, Earlton, Ont., Can.
Mr. Wm. G. Lynn, 5 Delaney Crescent, Toronto, Ont., Can.
Mrs. Eliza S. McCandless, 935 St. James St., Pittsburgh, Pa.
Mr. Duncan McColl, 36 Collier St., Toronto, Ont., Can.
Miss Jane McColl, Earlton, Ont., Can.
Mrs. M. McColl, Earlton, Ont., Can.
Mrs. Frank McGlennon, Lockport, Ont., Can.
Mr. John McGregor, Constance. Ont., Can.
*Mrs. M. J. McKallip. 5316 Ellsworth Ave., Pittsburgh, Pa.
*Mr. and Mrs. Geo. A. McQueen. 918 Heath St., Pittsburgh, Pa.
Mr. Geo. A. McQueen, Jr., 918 Heath St., Pittsburgh, Pa.
Miss Emme McQuigg., Pomeroy, Ohio.

651

*Miss Francie E. McQuigg, Bryn Athyn, Pa.
Mrs. Katherine M. McQuigg, Pomeroy, Ohio.
Miss Anna Macbeth, 717 Amberson Ave., Pittsburgh, Pa
Ms. and Mrs. Geo. A. Macbeth, 717 Amberson Ave., Pittsburgh, Pa.
Miss Helen Macbeth, 5553 Washington Ave., Chicago, Ill.
Mrs. M. B. MacDonald, 315 Myrtle St., Erie, Pa.
Mrs. M. I. MacDonald, 315 Myrtle St., Erie, Pa.
Miss Esther V. Marelius, 685 W. Superior St., Chicago, Ill.
Dr. and Mrs. John W. Marelius, 685 W. Superior St., Chicago, Ill.
Miss Olga Marelius, 685 W. Superior St., Chicago, Ill.
Miss Catherine Marshall, Liberty and Atlantic Ave., Pittsburgh, Pa.
Mrs. Jennie G. Marvin, 938 E. 5th St., Erie, Pa.
*Mr. Arthur T. Maynard, Glenview, Ill
*Miss Helen Maynard, Glenview, Cook Co., Ill.
Mr. and Mrs. Henry S. Maynard, Glenview, Ill.
*Mr. Henry S. Maynard, Jr., Glenview, Cook Co., Ill.
*Mr. J. E. Maynard, Glenview, Ill.
Mrs. Park Miller, Columbiana, Ohio.
*Miss Eliza Mitchell, 1 Livingstone Ave., Yonkers, N. Y.
*Mr. and *Mrs. Alexander J. Moir. Bryn Athyn, Pa.
*Miss Annie Moir, Graves Lane and Stenton Ave., Philadelphia, Pa.
*Mrs. Mary Moir, Bryn Athyn, Pa.
Mr. J. A. Morrell, 35 Augusta Ave., Atlanta, Ga.
Mrs. John Morris, Bathampton, Knatchbull Rd., London, S. E., Eng.
Mr. and Mrs. A. Motum, 79 East Hill, Colchester, Eng.
*Mrs. Anna Mueller, 1709 Chestnut St., Philadelphia, Pa.
Miss Emma A. Mueller, 471 W. Ohio St., Chicago, Ill.
*Miss Elsa M. Muller, 1709 Chestnut St., Philadelphia, Pa.
Mrs. C. G. Nahrgang, 8 Roslin Ave., Toronto, Ont., Can.
Miss Gwendolyn Nathans, Fell Farm, Centrebridge, Pa.
Miss Adah Nelson, Glenview, Ill.
*Mr. and *Mrs. Alvin E. Nelson, Glenview. Ill.
Miss Emelia Nelson, Glenview, Ill.
*Miss Hannah Nelson, Glenview, Ill.
*Mr. and *Mrs. Seymour G. Nelson, 941 Marquette Bldg., Chicago, Ill.
*Mr. Swain Nelson. Glenview, Ill.
*Mrs. Elizabeth Norris, 4717 Pen Venue Ave., Pittsburgh, Pa.
*Miss Katharine Norris, 4717 Pen Venue Ave., Pittsburgh, Pa.
Mr. and Mrs. William C. Morris, 26 Willis Ave., Youngstown, Ohio.
Mrs. W. Northgraves, Berlin, Ont., Can.
*Miss Cyriel L. Odhner, Bryn Athyn, Pa.
*Rev. and *Mrs. C. Th. Odhner, Bryn Athyn, Pa.
Mr. and Mrs. Hall Olof Olon, Lindsborg, Kan.
Mrs. Chas. Orchard, Munhall, Pa
Miss Lulu Osborn, Dowaginc, Mich.

652

*Mr. and *Mrs. Edgar Parker, 502 S. 44th St., Philadelphia, Pa.
Mr. Ernest F. Parker, 502 S. 44th St., Philadelphia, Pa.
*Mr. and *Mrs. Wm. E. Parker, 360 W. 21st St., New York, N. Y.
Mr. John W. Peacher, Box 218, W. Farmington, Ohio,
Mr. Alexander S. Pendleton, Valdosta, Ga.
*Miss Amena Pendleton, Bryn Athyn, Pa.
Mr. and Mrs. Charles R. Pendleton, Macon, Ga.
*Mr. C. R. Pendleton, Jr., Bryn Athyn, Pa.
*Miss Constance Pendleton, Bryn Athyn, Pa.
*Miss Emma Pendleton, Bryn Athyn, Pa
*Miss Freda Pendleton, Bryn Athyn, Pa.
Mr. J. C. Pendleton. 219 Ashby St., Atlanta, Ga.
*Miss Korene Pendleton, Bryn Athyn, Pa.
*Mr. Louis B. Pendleton, Bryn Athyn, Pa.
Miss Luelle Pendleton, Macon, Ga.
*Rev. and *Mrs. N. D. Pendleton, 706 Ivy St., E. E., Pittsburgh, Pa.
"Miss Philola C. Pendleton, Macon, Ga.
*Miss Venita Pendleton, Bryn Athyn. Pa.
*Rt. Rev. and *Mrs. Wm. F. Pendleton. Bryn Athyn, Pa.
*Miss Zella Pendleton, Bryn Athyn, Pa.
Miss Annie Peppier, Bridgeport, Ont., Can.
*Miss Clara Peppier, Bridgeport, Ont., Can.
Mrs. B. Peters, 83 Lee Ave., Brooklyn. N. Y.
Mr. Frederick Pfleuger, 2904 Poplar St., Philadelphia, Pa.
Miss T. V. Pierson, 1534 Vine St., Philadelphia, Pa.
*Miss Agnes Pitcairn, 350 Stratford Ave., Pittsburgh, Pa.
*Mrs. Alexander Pitcairn, 350 Stratford Ave., Pittsburgh, Pa.
*Mr. John Pitcairn, Bryn Athyn. Pa.
*Mr. Raymond Pitcairn, Bryn Athyn, Pa.
"Miss Vera Pitcairn, Bryn Athyn, Pa.
Mrs. E. A. Pollock, Pleasant Valley, Wheeling, W. Va.
*Miss Clio Pollock, National Blv'd., Wheeling. W. Va.
Mr. John D. Pollock, National Blv'd., Wheeling; W. Va.
Mrs. O. C. Pollock, 4835 Guernsey St.. Bellaire, Ohio.
Mr. Thos. F. Pollock, 549 W. Jackson Blvd., Chicago, Ill.
Miss Mary Posthuma, 7 County Grove, Camberwell, London, Eng.
Mr. and Mrs. John Potter, 148 Butt Rd., Colchester, Eng.
*Miss Alice K. Potts, Bryn Athyn, Pa.
*Miss Annie F. Potts, Bryn Athyn. Pa.
*Miss Edith Potts, Bryn Athyn, Pa.
*Miss Ellen Potts, Bryn Athyn, Pa.
*Miss Jane Potts, Bryn Athyn, Pa.
*Miss Lucy Potts, Bryn Athyn, Pa.
*Miss Nora Potts, Bryn Athyn, Pa.
Mr. and Mrs. Rudolph Potts, Guelph, Ont., Can.

653

Mr. and Mrs. Arthur H. Powell, R. F. D. No. 4. Waverly, Ohio.
Mr. and Mrs. S. A. Powell, R. F. D. No. 4, Waverly, Ohio
*Rev. and *Mrs. Enoch S. Price, Bryn Athyn, Pa.
Mrs. Elizabeth Prows, Echo Place, Brantford, Ont., Can.
Mr. and Mrs. Frank S. Raymond, Earlton, Ont., Can.
Mr. Karl A. L. Regnell, 309 S. 5th St., Rockford, Ill.
Mr. and Mrs. Wm. Bruce Reid, Herald-Dispatch, Utica, N. Y.
Miss A. E. Renkenberger, Columbiana, Ohio
Miss A. V. Repkenberger, Columbiana, Ohio
Mrs. Bertram Renkenberger, Columbiana, Ohio.
Miss Iva G. Renkenberger, Columbiana, Ohio.
Miss Edna Renkenberger, Columbiana, Ohio
Mr. and Mrs. Jacob Renkenberger, Columbiana. Ohio.
Miss L. B. Renkenberger, Columbiana, Ohio.
Miss L. G. Renkehberger, Columbiana, Ohio.
Miss M. A. Renkenberger, Columbiana. Ohio.
Miss P. L. Renkenberger, Columbiana, Ohio.
Mr. Solomon Renkenberger, Columbiana, Ohio.
Mr. Tirzah Renkenberger, Columbiana, Ohio
Mr. and Mrs. Benj. Reynolds, Hamilton Station, Baltimore, Md.
*Miss Barbara Rhodes, 269 Locust St., Allegheny, Pa.
Miss Lydia Rhodes, Greenford, Ohio.
Mrs. Mary Rhodes, Greenford, Ohio
Dr. E. K. Richardson, 1244 King St. W. Toronto, Can.
Miss Janet C. Richer, Blairsville, Pa
Mr. Geo. Rieck. Berlin, Ont., Can.
Mr. and Mrs. Louis V. Riefstahl, 850 Walnut St., Chicago, Ill
Mrs. Alice F. Rine, 441 W. 70th St., Chicago. Ill
*Mr. Ernest F. Robinson, Bryn Athyn, Pa.
Mrs. W. S. Robinson, 22 Close Ave., Toronto, Ont., Can.
*Miss Emma Roehner, 2439 N. College Ave., Philadelphia, Pa.
*Miss Mary Roehner, 2439 N. College Ave., Philadelphia, Pa.
*Miss Sophie Roehner, 2339 N. College Ave., Philadelphia, Pa.
*Mr. and *Mrs. W. F. Roehner, 2439 N. College Ave., Philadelphia, Pa.
Mr. Wm. John Roehner, 2139 N. College Ave., Philadelphia, Pa.
*Miss Alena Roschman, Waterloo, Ont., Can.
Miss Edith Roschman, Waterloo, Ont., Can.
Miss Emma Roschman, 153 Cowan Ave., Toronto, Ont., Can.
*Mr. and *Mrs. Samuel H. Roschman, 1618 Poplar St., Phila., Pa.
*Mr. and Mrs. Richard Roschman, Waterloo, Ont., Can.
Mr. and Mrs. Rudolph Roschman, Waterloo, Ont., Can.
Mr. and Mrs. Frank Hodson Rose, 6 Coronation Villa, Gander Green Lane, Sutton, Surrey, Eng.
*Rev. and *Mrs. J. E. Rosenqvist, Bryn Athyn, Pa.

654

Mr. and Mrs. John Rothaermel, 41 Gwynne Ave., Toronto, Ont., Can.
Miss Minnie Rothaermel, Berlin, Ont., Can.
Miss Susie Rothaermel, 226 Dunn Ave., Toronto, Ont., Can.
Mr. Theo. Rothaermel, 41 Gwynne Ave., Toronto, Ont., Can.
Mr. and Mrs. Alexander K. Roy, 59 Gore Vale Ave., Toronto, Ont., Can.
*Miss Dorothy M. Saeger, 1000 Simpson St., Bronx, N. Y.
*Mrs. L. A. Sanner, Bryn Athyn, Pa.
Mr. and Mrs. Oscar Scalbom, Glenview, Cook Co., Ill.
Mr. and Mrs. Emil Schierhoitz, Waterloo, Ont., Can.
Mrs. Emil Schmidt, 97 N. Linwood Ave., Crafton, Pa.
Mr. and Mrs. George Schnarr, Waterloo. Ont., Can.
Dr. and Mrs. Robert W. Schnarr, Berlin, Ont., Can.
Miss Laura Schnarr, Berlin, Ont., Can.
*Mr. and Mrs. John Henry Schnarr, Berlin, Ont., Can.
Mrs. W. Schnarr, Berlin, Ont., Can.
*Miss Emily Schneider, 1709 Chestnut St., Philadelphia, Pa.
Miss E. E. Schoenberger, 249 Craig St., Pittsburgh, Pa.
Miss K. J. Schoenberger, 249 Craig St., Pittsburgh, Pa.
*Mr. and *Mrs. Jacob Schoenberger, 249 Craig St., Pittsburgh, Pa.
Mr. and Mrs. Louis Schoenberger, 340 N. Craig St., Pittsburgh, Pa.
Miss S. E. Schoenberger, 249 Craig St, Pittsburgh, Pa.
Mr. and Mrs. Arthur C. V. Schott, 2010 35th St., W., Washington, D. C.
Mr. Colon Schott, N. E. Cor. 6th and Vine Sts., Cincinnati, Ohio.
Mr. and Mrs. Conrad Schweitzer, Waterloo, Ont., Can.
Mr. Henry Schweitzer, Elmira, Ont., Can.
Miss Maggie Schweitzer, Waterlao, Ont.. Can.
Miss Mary Schweitzer, 1433 King St. W. Toronto, Ont., Can.
Mrs. Therese Schwenk, 161 View St., Meriden, Can.
*Mr. and Mrs. Orlando E. Schmidt. Bryn Athyn, Pa.
Mr. and Mrs. George Scott, Waterloo, Ont., Can.
Mr. Henry Scott, Box 745, Calgary, Alta., Can.
Mr. Alfred S. Searle, 63 Stockwell Park Rd., Brixton, S. W., London, Eng.
*Mr. Anton Sellner, 33S 6th Ave., New York, N. Y.
Mr. Carl Semple, Middleoort, Ohio.
Miss Ida M. Semple, Middleport, Ohio.
Miss Maude Semple, 422 Race St., Cincinnati, Ohio.
Mrs. Herbert H. Sharp, 138 Franklin Ave., Salem, Ohio.
Miss Alice Sherman, Sandoval, Ill.
Miss Ellen Sherman, Sandoval, Ill.
Mrs. Nellie W. Sherman, Sandoral, Ill.
Mrs. M. H. Sherman, Sandoval, Ill.
*Mrs. J. F. Shurtz, Winfield, Pa.
*Mr. and Mrs. Sam'l Simons, 719 N. 16th St., Phila., Pa.
Mr. and Mrs. Harvey P. Skinner, Middleport, Ohio.
Miss Florence Smeal, Glenview, Ill.

655

Mr. William J. Smeal, Glenview, Ill.
Mr. and Mrs. B. Glenn Smith. 18 Norcross St., West End, Atlanta, Ga.
*Mr. and Mrs. Charles S. Smith, Bryn Athyn, Pa
*Miss Charlotte Smith, Bryn Athyn, Pa.
*Mr. Roland S. Smith, Bryn Athyn, Pa
*Mr. and *Mrs. Sobiesky C. Smith, Huntingdon Valley, Pa.
Mrs. Wilbur H. Snow, Fairmount, W. Va.
Miss Zella M. Snow, Santa Fe, N. Mex.
*Miss Mary Snyder, Bryn Athyn, Pa.
*Mr. and *Mrs. John Soderberg, 2513 Olive St., Philadelphia, Pa.
Miss Blanche G. Somerviile, 99 Tyndall Ave., Toronto, Ont., Can
Miss Ethel M. Somerville, 99 Tyndall Ave., Toronto, Ont., Can.
Mr. and Mrs. J. M. Somerville, 99 Tyndall Ave., Toronto, Ont., Can.
*Mr. Robt. Somerville, 99 Tyndall Ave., Toronto, Ont., Can.
Mrs. John Southgate, 1863 Race St., Denver, Colo.
Mrs. H. S. Sponseller, Columbiana, Ohio.
Miss Agnes Stamps, 133 Dowling Ave., Toronto, Ont., Can.
Mr. Henry Stamps, Lyall Ave., Toronto, Ont., Can.
Mrs. Louisa Stamps, Lyall Ave., Toronto, Ont., Can.
Mrs. H. Stanton.
Rev. and Mrs. George G. Starkey, Morton Grove, Ill.
*Rev. and *Mrs. Ernest 5. Stebbing, Congress Heights, Wash., D. C.
Mr. and Mrs. Robt. A. Stebbing, 43 Deanville Rd., S. W., Clapham Pk., London, Eng.
Mrs. T. C. Stebbing, 43 Deanville Rd., Clapham Pk., London, Eng.
Mr. William Henry Stebbing, 128 Narbonne Ave., S. W., Clapham Pk., London, Eng.
*Miss Anna Steen, Bryn Athyn, Pa.
*Miss Daisy Steen, Brm Athyn, Pa
Mr. Herbert Steen, Berlin, Ont., Can.
Mr. and Mrs. Isaac Steen, Berlin, Ont., Can.
Miss Lillie Steen, Berlin, Ont., Can.
*Mr. Arnold Steiger, 1011 Arch St., Philadelphia, Pa
Mrs. Ada L. Stevens, Rutland, Ohio
Mr. John Stidham, 1310 E. 8th St., Erie, Pa.
Mr. and Mrs. Frank Streich, 1767 Chase Ave., Cincinnati, Ohio
Rev. A. H. Stroh, Odelngatan 54, B IV, Stockholm. Sweden
*Miss Edna L. Stroh, Waterloo, Ont., Can.
*Mr. and *Mrs. E. F. Stroh, Bryn Athyn, Pa.
*Mr. Emanuel Stroh, Berlin, Ont., Can.
*Mr. and *Mrs. K. G. Stroh, Bryn Athyn, Pa.
Mr. and Mrs. Jacob G. Stroh, Waterloo, Ont., Can.
Mr. Wm. C. Swayze, 413 Terrace St.. Owen Sound, Ont., Can.
*Rev. and *Mrs Homer Synnestvedt, Bryn Athyn, Pa.
*Mr. and Mrs. John B. Synnestvedt, Glenview, Ill.

656

*Mr. and *Mrs. Paul Synnestvedt, 6214 Wellesley Ave., Pittsburgh, Pa.
Mrs. Lutie Tenley, 31 Division St., Bellevue, Newport, Ky.
Mr. and Mrs. Richard Thairgen, 509 Hendrix St., Brooklyn, N. Y.
Mr. and Mrs. Chas. F. Theyken, 410 Union St., Allentown, Pa.
*Miss M. Thomas, 2001 Summer St., Phila., Pa.
Mr. Aug. Trautman, 39 Branch St., Allegheny, Pa.
Mr. and Mrs. Geo. A. Trautman, 39 Branch St., Allegheny, Pa.
Mr. and Mrs. George W. Tyler, 1620 15th St., Denver, Colo.
Mrs. Sylvia E. Tyler, 1620 15th St., Denver, Colo.
*Mr. and *Mrs. John Fredk. Van Horn, Huntingdon Valley, Pa.
*Mr. and *Mrs. Walter F. Van Horn, Huntingdon Valley, Pa.
*Mr. Wm. O. Van Horn, Bryn Athyn, Pa.
Mr. Dallas E. Van Sickle, North Bend, Pa.
Mr. Dukeen Van Sickle, North Bend, Clinton Co., Pa.
*Miss L. H. Vickroy, Bryn Athrn, Pa.
*Mr. and *Mrs. Camille Vinet, Bryn Athyn. Pa.
*Miss Alma Waelchli. 508 Lumber St., Allentown, Pa
Miss Fannie Waelchli, 246 Lenox Ave., New York, N. Y.
*Rev. and Mrs. Fred. E. Waelchli, Berlin, Ont., Can.
Mr. Homer A. Waelchli, care of Mo. Moline Plow Co.. St. Louis, Mo.
Miss India Waelchli, 246 Lenox Ave., New York, N. Y.
*Mrs. John Waelchli, 508 Lumber St., Allentown, Pa.
*Miss Laura Waelchli, 508 Lumber St., Allentown, Pa.
Mr. Noah L. Waelchli, 508 Lumber St., Allentown, Pa.
Miss Clara Wallenburg, 1616 W. Adams St., Chicago, Ill.
*Miss Ellen V. Wallenburg, 1616 W. Adams St., Chicago, Ill.
*Mr. and *Mrs. Herbert B. Walker, 2437 N. College Ave., Phila., Pa.
*Mr. and *Mrs. Reuben Walker, 20-13 N. College Ave., Phila., Pa.
Miss Laura Walls, care of W. S. Walls, Georgetown, Del.
Mr. and Mrs. James Waters. 164 Loughboro Rd., Brixton, London. S. W., Eng.
Mr. Edw. John Waters, Loughboro Rd., Brixton, London, Eng.
Miss May Waters, Loughboro Rd., Brixton, London, Eng.
Mr. and Mrs. J. S. Webster, 258 St. Clair Ave., Columbus, Ohio.
*Mr. and *Mrs. Charles D. Wierbach, 708 N. Sixth St., Allentown, Pa.
*Mr. and *Mrs. John A. Wells, Bryn Athyn, Pa.
Mrs. Thomas White, 133 Dover Court Rd., Toronto, Ont., Can.
Mrs. F. A. Wiedinger, 1240 W. 15th St., Chicago, Ill.
Mrs. Percy Wiley, 62 Dakota Ave., Columbus, Ohio.
Mrs. J. P. Williams, Rutland, Ohio.
Mr. Leo C. Williams, Middleport, Ohio.
Mrs. M. A. Witham, 78 Bostwick St., Gorand Rapids, Mich.
Mr. and Mrs. Francis E. Woofenden, Mull, Ont., Can.
Mr. and Mrs. Thomas Woofenden, Mull, Ont., Can
Mr. Archie C. Wunderlin, Columbiana, Ohio.

657

Mr. and Mrs. Lewis Wunderlin, Columbiana, Ohio.
*Miss Lizzie Xandry, Bryn Athyn, Pa.
*Mr. Bennett Yarnall, Bryn Athyn, Pa.
Mr. Wm. E. Zeppenfeld, 892 Bucknell St., Phila., Pa.
Mr. and Mrs. Wm. H. Zeppenfeld, 892 Bucknell St., Phila., Pa.
Miss Laura E. Ziegler, 4043 Green St., Phila., Pa.
Miss Marie Ziegler, 49 E. 54th St., Chicago, Ill.

658

     STATISTICS OF THE GENERAL CHURCH OF THE NEW JERUSALEM, 1907.

Local               Members      Members      Members     Average     Average
Churches          of Local     of GC, Not     of Congreg.     Attend. At     Attend. At
& Circles          Church     Members of     Not Yet      Public          Communion
Local Church     Members      Worship
Of GC
Bryn Athyn, Pa.     104          16          2          151          104
Philadelphia, Pa.     51          8          15          42          10
Allentown, Pa.     10                              16
New York City     17                              11
Pittsburgh, Pa.     117                    32          61          48
Erie, Pa.          26          4          12          25          23
Baltimore, Md.     18                              16          13
Atlanta, Ga.          12          1          2          7          7
New Orleans          12                    11          8
Middleport, O.     52                    8          28          20
Glenview, Ill.          47          1          4          55          53
Chicago, Ill.          42          8          12          33          24
Denver, Col.          10
Berlin, Ont.          61          6          19          83          42
Toronto, Ont.          55                    5          51          33
Colchester, Eng.     19                    1          38          15
London, Eng.          22          2          10          41          24
Isolated.          113
Total               834          46          133          666          442




Local               Average     YP &           Births      Baptisms     Baptisms
Churches          Attend. At     Children          of           of
& Circles          Doc. Class     in Local          Children     Adults
Church
Bryn Athyn, Pa.     104          123          5     7          1
Philadelphia, Pa.     10          22          1     3
Allentown, Pa.                              1
New York City                              2
Pittsburgh, Pa.     31          100          4     5
Erie, Pa.          11          26
Baltimore, Md.     9          27          3
Atlanta, Ga.                    2
New Orleans                    5
Middleport, O.     12          29          1     2          4
Glenview, Ill.          42          54          5     5
Chicago, Ill.          21          26          2     3          1
Denver, Col.
Berlin, Ont.          48          81          3     4
Toronto, Ont.          26          28          2     2
Colchester, Eng.     15          36          1
London, Eng.          13          18          1     1
Isolated.                                   11          7
Total               342          577          28     46          13

     Local               Confirm.     Marriages     Deaths     Teachers     Pupils in
Churches          or Confes.                         In Day          Day
& Circles          of Faith                         School     School
Bryn Athyn, Pa.     8          4                    7          55
Philadelphia, Pa.               3          2
Allentown, Pa.     1
New York City
Pittsburgh, Pa.     2                    2          2          11
Erie, Pa.
Baltimore, Md.
Atlanta, Ga.                              2
New Orleans                              4
Middleport, O.               2          2
Glenview, Ill.                                        4          24
Chicago, Ill.                    1          1
Denver, Col.
Berlin, Ont.                    2          1          1          24
Toronto, Ont.          2                              2          10
Colchester, Eng.               3          1
London, Eng.                    2          2          2          7
Isolated.          2                    7
Total               15          17          24          18          131



Local               Teachers in           Pupils
Churches          Sunday School     in Sunday School
& Circles
Bryn Athyn, Pa.
Philadelphia, Pa.     3               12
Allentown, Pa.
New York City
Pittsburgh, Pa.     3               25
Erie, Pa.          2               22
Baltimore, Md.     4               19
Atlanta, Ga.
New Orleans
Middleport, O.     3               26
Glenview, Ill.
Chicago, Ill.          3               11
Denver, Col.
Berlin, Ont.
Toronto, Ont.
Colchester, Eng.     2               22
London, Eng.
Isolated.
Total               20               139
"LORD" OR "JEHOVAH." 1907

"LORD" OR "JEHOVAH." Rev. W. H. ALDEN 1907

559

NEW CHURCH LIFE.
VOL. XXVII. OCTOBER, 1907.          No. 10.
     THE SUBSTITUTION OF THE TITLE "LORD," FOR THE NAME "JEHOVAH," IN THE TRANSLATION OF THE WORD.

     This title has been chosen because it indicates clearly the real question at issue. There is no question as to the use of the word "Lord" or the word "Jehovah," in common usage or in worship. Both words are used according to the applicability of the one or the other, in common speech, as well as in the Writings, the Books of Worship, and the literature of the New Church. The question which I would discriminate from all others is, whether in translating the Word, we should retain the name "Jehovah" in its several forms as it occurs in the Word of the Old Testament on the one hand, or use for it in such translation, the word "Lord."

     Jehovah is the name by which God made Himself known to Moses at the burning bush, when He said to him: "I appeared unto Abraham, Isaac, and Jacob in God Schaddai, but by My name 'Jehovah,' was I not known unto them." The name Jehovah appears frequently in the Word of the Old Testament in the original Hebrew. It appears only a few times in most translations of the Word for the reason that the Jews did not dare to pronounce the Name, and when it occurred in the sacred text substituted for it the Hebrew word, "Adonai," the meaning of which is Lord, and in those cases where the two names occurred together, "Adonai Jehovih," they substituted for "Jehovih," "Elohim," the Hebrew word meaning God. Following this example translators into various languages have commonly used for Jehovah the word in each language meaning Lord or God, after the analogy of the usage of the Jews.

660

In the King James Version of the Bible, commonly called the Authorized Version, the version most generally in the hands of English speaking people, the use of the word Lord for Jehovah is distinguished from its use in regularly translating the Hebrew Adonai or other words properly meaning Lord, by the use of small capitals. In a few cases where its use could hardly be avoided, the word Jehovah appears in the text of the King James Version, as, for example, in the verse, Exodus vi, 3, already quoted, "By My name Jehovah was I not known unto them." In the Greek of the New Testament the Greek word for Lord, "Kurios," is used for Jehovah, in quoting from the Old Testament, in every case but only where the passage from Deuteronomy viii, 3, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of Jehovah," is quoted in Matt. iv, 4, and Luke iv, 4, "Man shall not live by bread alone but by every word that proceedeth out of the mouth of God." In this as in all other quotations from the Hebrew Scriptures, the New Testam9nt follows the Greek of the Septuagint. In the American Revised Version of the Bible, put forth in the year 1901 by the American Revision Committee, the word Jehovah is retained, although its different forms, Jehovah, Jehovih, Jah, are not distinguished, but the one form, Jehovah, is used for all. The German Version of the Word translated by the Tafels for the use of the New Church, also retains the word Jehovah.

In the matter of liturgical usage the New Church in England has followed the English Book of Common Prayer, using the word Lord for Jehovah. In America the Book of Worship prepared by a Committee of the Convention in the year 1836, retained the name Jehovah, and the same usage obtained when the book was revised in the year 1856. This book continued in general use in America down to the year 1876, when two liturgies ware published, one under the authority of the Council of Ministers of the Convention, the other under the direct authority of the Convention itself; the first is known colloquially as the "Academy Liturgy," the other as the Convention Liturgy.

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The Convention Liturgy was most widely adopted, and was issued in three editions, one, in which the use of the name Jehovah was continued, known as the Boston Edition, and the other two, known, respectively, as the New York and the Psalter Editions, using the word Lord for Jehovah as in the common version of the Bible. The Boston edition found use mainly in New England. In the Academy societies and in the major portion of the Convention societies an edition in which the word Lord was used, was preferred. In the consideration of the question of a revision of the Book of Worship in the Convention there has been of late years a disposition on the part of most of those preferring the retention of the name Jehovah, to yield this point for the sake of uniformity in the forms of church worship. In the new translation of the Psalms, which has this year been published by the authority of the General Convention, the Word Jehovah is retained with the approval of the Council of Ministers, but at the same meeting at which this action was taken it was voted that in the Book of Worship the word Lord was to be preferred. The usage of the Theological Writings of the New Church is to retain the name Jehovah, with all the other Divine names as they appear in the original text. In this Swedenborg agreed with Schmidius. So much for actual usage up to the present time in and out of the New Church.

There has been but little consideration of the question before us in the literature or the councils of the New Church. The action of the Convention in making use of the name Jehovah in its earliest liturgy was, so far as I can learn, criticized by no one for twenty years. It was objected to at the time of the revision of 1856 by a writer in Prof. Bush's New Church Repository, and by Rev. O. P. Hiller, both of whom were very fully answered by Mr. Sampson Reed in the New Jerusalem Magazine, and the book continued in general use in the Convention for another twenty years. The question was discussed under the head "The Use of Divine Names in Worship," by the Council of Ministers of the Convention in Brockton, Mass., in the year 1883, being introduced by two papers, one by the Rev. T. F. Wright, advocating the use of the name Lord, and the other by the Rev. John Worcester, advocating the retention of the name Jehovah.

662

I believe the subject has never been formally considered in the Academy.

From the brief history of the question which has been presented it will be seen that today, so far as weight of numbers goes, the prevailing judgment in the New Church, including both the Conference in England, the Convention and General Church in America, is in favor of the use of the word Lord in the stead of the name Jehovah in the translation of the Word for worship, while there is at the same time a willingness to retain the name Jehovah in translation's made for purposes of doctrinal study. I presume that I am not stating a proposition which is far from the fact, when I assert that the probable reason for their preference of the word Lord, and their unwillingness to accept the name Jehovah is, with most, the fact of custom: so far as they know, it has always been so done. The usage of more than two thousand years has produced a race habit in this matter the power of which is not to be denied. But it should also be stated frankly that this is not the case with all, that there are those who have given thought to the subject beyond this, who still prefer the use of the word Lord in worship, for reasons which appear to them rationally sufficient. This we may well believe to be the case in the Academy, and the usage there prevailing is not to be ascribed to the power of tradition on the one hand nor to the sphere of the usage of the Christian world upon the other. The subject has, however, as has already been intimated, received no formal consideration in the Academy or in the General Church, and it has been suggested that a use may be performed by such consideration at the present time. In opening I propose to present reasons which would seem to indicate that it is better to retain the name Jehovah, and also to consider some of the reasons given for the substitution of the title Lord. I would deal with the subject, not in a partisan way, in the spirit of one concerned only to make his own point, but rather with the desire to arrive at and to understand the truth which maketh free.

Were our question a new one, or, to put it more exactly, if the books of the Old Testament were before us for the first time for translation, with no preconceived opinion on the subject, I suppose there could be no question of this kind.

663

We should naturally, finding the word Jehovah as a proper name in the original tongue, bring it over into our own language in a form as near to the original form as the characteristic forms of our own language permitted. I do not suppose that the idea of putting the word Lord for it would be likely to occur to us. There is, to be sure, some question which might arise as to the pronunciation of the name, inasmuch as the Jews have not pronounced it for thousands of years, and the vowels which appear in the Hebrew text are so near to those of the word Adonai as to lead to the supposition on the part of scholars that they are not the vowels of the word itself, but are inserted in order to remind the reader to substitute that word in the place of the ineffable name. But there is not lacking authority for the more natural presumption that the vowels now found in the word are the vowels which properly belong to it. On this point the Rev. John Worcester pertinently remarks: "It must not be forgotten that the religious characteristic of the Jews was their rigid adherence to the letter of their Scriptures; and it seems to us that the name which they regarded as too holy to be spoken is the last that they would dare to mutilate in writings." (N. J. Magazine, Vol. XXIX, p. 531.)

The Rev. C. Th. Odhner has pointed out in an article which appeared in the Life in the rear 1888, that the vowels of the name as it stands are those which make it a complex of the present, the past, and the future, of the Hebrew verb "Haiah," (to be), and that they are therefore peculiarly suitable for the name of Him who is and who was, and who is to come. "No other name," he justly observes, "is of such internal and universal significance as Jehovah, no other so wonderful and rich in form, so ancient and primitive in origin;" and as further reason why we should consider the word to be correctly vocalized, he adds: "While acknowledging that all these meanings and forms of the verb 'to be,' are indeed contained in the name Jehovah, we are altogether unwilling to believe that this name of the Lord was such an artificial and 'cabalistic' composition, which, moreover, is quite unprecedented in the formation of Hebrew proper names.

664

For, to hold such a position is to say that the name Jehovah arose after the time that the Hebrew dialect of the original Semitic stock had developed into fixed grammatical forms, thus that the name is not of earlier origin than the Hebrew Church. But now we know from the Doctrines of the New Church that the Lord was worshiped under the name Jehovah in the Most Ancient Church, (A. C. 1343), and that the language of that church was different from the Hebrew language. (H. H. 237) This name, therefore, is more ancient than the Hebrew language, and cannot, therefore, have been mechanically made up of the grammatical forms, which are of later origin than the name itself. On the contrary, we hold on the authority of Divine revelation, that the name Jehovah is the very original and most ancient form of the Lord's name, revealed by Him out of heaven, and that the forms in Hebrew of 'He is, He was, He will be,' thus all the forms of Hiaiah, 'to Be,' have developed from the name Jehovah, but not vice versa." (N. C. Life, Vol. VIII p. 1521)

     I believe, then, that we may fairly consider the word as it stands, vowels with consonants, as the very Divine name, in its own appropriate form, and need not further consider any issue which depends upon the possibility of another pronunciation.

     The reasons for the retention of the name Jehovah begin, first of all, with the proposition that this is a Divine name, and that it should, therefore, according to the common practice in translation, be carried over, so far as possible in its own form. That it is a Divine name is evident from the letter of the Word. It is declared so to be in several passages besides that from Exodus already quoted. In Deuteronomy is the awful adjuration:

     "If thou wilt not observe to do all the words of this law that thou mayest fear this glorious and fearful name, Jehovah thy God, then Jehovah will make thy plagues wonderful."

     In Exodus iii, 15, we have, "Jehovah, God of your fathers, . . . hath sent me unto you . . . this is My name forever, and this is My memorial unto all generations."

     In Isaiah xlii 8, "I am Jehovah: that is My name, and My glory will I not give to another."

     In all these cases we find in the Common Version, the title "Lord" substituted for the name "Jehovah," but the following passages carry the name itself into the translation:

665

     "That men may know that Thou, whose name alone is Jehovah, art the Most High over all the earth." Ps. lxxxiii, 18.

     "The Lord Jehovah (Hebrew, lah Jehovah) is everlasting strength." Is. xxvi,4.

     "The Lord Jehovah, (Jah Jehovah), is my strength and my song." Is. xiil 2.

     The word Lord is not a translation of the name Jehovah. The name: Jehovah is formed from the verb meaning "to be;" the Hebrew word for Lord, Adonai, means simply "lord" or "master." The title Adonai is translated in whatever language the Word appears; the name Jehovah, as is the case with all proper names, is untranslatable. The use of the word Lord then for Jehovah, is not a translation, nor is it the substitution of one proper name for another, but it is the substitution of a title or appelative for a proper name, as if one in England should speak of the King or in America of the President, instead of using the name of the King or President. The first reason then for retaining the word Jehovah in translation is that it is a Divine name, having, as have all the names by which the Lord is called in the Word, its own peculiar spiritual significance, which we can study indeed, but which we cannot, properly speaking, translate.

     The Word of the Lord communicates as to every word of it with the spiritual world, with heaven and with the Lord Himself. While it is true that this power of communication can be only partially conveyed in any translation, it can in the case of proper names be most nearly conveyed by the carrying over into the other language the proper names in their own forms. The Lord is spoken of by various names and titles in the Word, and in each case with some peculiar quality which is not exactly indicated by any other name or title. This is distinctly taught in the Writings. For instance, we read in the Arcana Coelestia No. 2921:

     "In the Word of the Old Testament Jehovah is now named Jehovah, now God, now Lord, now Jehovah God, now Lord Jehovih, now; Jehovah Zabaoth, and this from an arcane cause, which cannot be made known except from the internal sense.

666

In general, when it is treated of the celestial of love or of good, then it is said Jehovah; but when of the spiritual things of faith or of truth, then it is said God; but when concerning both, it is said Jehovah God. But when it is said concerning the power of Divine God or omnipotence, then it is said Jehovah Zabaoth or Jehovah of Hosts, as also Lord, so that Jehovah Zabaoth or Jehovah of Hosts and the Lord are of the same sense and significance; thence, namely from the power of good, also men and angels are called lords, and in the opposite sense those are called servants who have no power, or with whom power is from others.

     Jehovah Zabaoth and Lord have the same significance, while when the Divine aid is supplicated it is said Lord Jehovih."

     The bringing out of the significance of the proper name Jehovah, as of any other name in the Word, is, of course, a matter for instruction; but it would seem sufficiently evident from this passage that we shall derive the richer benefit from the reading of the Word in proportion as we follow its own use of proper names of the Lord, profiting as we may by the instruction respecting their distinctive meanings as given in the Writings of the New Church. In the case of the Divine name Jehovah, now under consideration, we are taught that it signifies in a peculiar sense the Divine love. The word Lord also, it is true, signifies the Divine love, but not exactly in the same way as the name Jehovah. The title Lord as applied to the Divine Being includes with the idea of the Divine love something also of the idea of the Divine omnipotence, which is also signified by the name Jehovah Zabaoth or Jehovah of Hosts.

     A discrimination between these names, Lord and Jehovah, in certain cases is markedly needed to bring out the real significance of a passage from the Old Testament. Take, for instance, the familiar "The Lord is in His Holy Temple," with which worship is commonly opened. I suppose it is true that for most the use of this phrase in the opening of public worship conveys no other idea than that of the presence of the Lord wheresoever two or three are gathered together to worship in His name. But if we read "Jehovah is in His Holy Temple," the picture of the Lord in the power as well as presence of His Divine Human is clearly presented. So, too, in the passage which is quoted in the New Testament, "The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool," it is necessary to understand the word Lord in two different senses, the one as the Inmost Divine, the other as the Divine Human. But read in its own form the passage.

677

"Jehovah said unto My Lord, Sit Thou at My right hand until I make Thine enemies Thy footstool," and again the thought revealed is made clear and distinct. I am not unmindful that the Lord Himself used the words in which this passage is quoted in the New Testament, but this was for special reasons touching the state of the church at that time, which will be later considered.

     Let us now look at some of the reasons why the title Lord is preferred as a substitute for the name, Jehovah.

     First: It is regarded as a translation of the name Jehovah, and, one asks: "Why is it not as suitable to translate Jehovah with Lord as to translate Elohim with God?" The apparent force of this reasoning utterly disappears when it is seen, as has been shown, that the word Lord is not a translation of the word Jehovah, as God is a translation of Elohim, but is only a substitution for it.

     Second: It is urged that the use of the name Jehovah, signifying the Divine Esse, makes the Lord to seem far away, that it is the name of that in the Lord of which we can form no conception whatever, and, therefore, that in using it, we present to the thought that which is unthinkable; that to worship Jehovah by name is to worship the empty impersonal infinite. The name Lord is familiar and conveys to the mind a definite idea of the Lord in His Divine Human, which is the essential idea to have concerning God that He may be known at all. But it should be remembered here that while the name, Jehovah, signifies the Divine Esse, it by no means follows that in using the name the thought is to be confined to the Divine Esse. The Most Ancient Church and the Ancient Church, in using the name Jehovah, thought of the Divine Human of the Lord and so may we. Mr. Odhner in the paper which I have already quoted, puts this thought well. He says:

     "No other name in the representative tongue of the Hebrew refers itself so directly to the inmost Divine Itself; no other is of such internal representation; no other expresses the whole of the Divine from Firsts to Lasts in as ultimate and universal a form as the name Jehovah." Life, Vol. VIII, p. 30.

668

     And again in the same article: "In the least things of this amazing name there is correspondence and representation of what is Divine. Thus in it is represented the whole of the doctrine of the Lord and of regeneration, which is the all of religion; thus in it are contained in one Divine complex or focus, all things of good and charity, all things of truth and faith, by which the Lord is worshipped in His Church and by which man is saved by the Lord." Ibid. p. 167.

     That the mind may receive and enter into these wonderful and beautiful things which lie in the name Jehovah, is, of course, matter of instruction. I can hardly put this point better than was done by the Rev. John Worcester in summing up the discussion upon the use of Divine Names in Worship, which has already been referred to. He says:

     "If we use the name Jehovah, we ought to take great pains to have it understood. I would rather adhere to the usage of the Christian Church, using the general name, until the people demand a change, but I would explain the name Jehovah in its use in the Scriptures and in its meaning in the Christian Church and in the New Church so that it would be a lovely name to them, so that they would love to hear it read and to sing it. Then there would certainly be no objection to the adoption of it. I think a full explanation of it is fully possible, and ought to precede its use. The differences which have been brought out (in the discussion) on account of difference of education and association have brought to my mind more forcibly than ever before our duty with regard to the education of children. None of us would be willing to have our children brought up with that idea of separation between Jehovah and the Lord. We teach children that Jehovah God came into the world. If, when we read to them the Scriptures, we take pains to explain that the Lord is one and His name one, that all these dualities expressed in the Scriptures are qualities of one man, one Divine Being, there is no confusion. The other names describe harmonious attributes of Him, harmonious modes of operation.

669

It is important to explain carefully the meaning of the names. The children can understand that Jehovah is a name of the Lord. It is the name by which they might rightly call Him, when He gives the love of doing good. They can understand that in ancient times, it was the very ancient name of the Lord before the coming of the Lord into the world, and the name with those who follow Him,, in giving them the love of doing good. This association with the name they will put at once into the name Lord, and with His going about doing good, inspiring into His disciples and those following Him the same love of doing good." So far, John Worcester. It may be observed further that the name Jehovah, as it means the Divine Esse, conveys the idea of the Lord in His fulness, but with especial stress upon that inmost quality of Him which is the Divine Love. Its use, if this significance is understood, brings to the thought and to the affection the idea of the Lord in the form of that love visible to man, present with men. All this, of course, with greater fulness as the name is understood more fully."

A passage of the Writings, which is referred to as authority for the substitution of the title Lord, for the name Jehovah in the translation of the Word is Apocalypse Explained, No. 857, where in explanation of the words, And they sang as it were a new song, we read: "In the churches before the coming 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 after this the Lord alone will be celebrated; and because it was the same Lord in the ancient churches, but celebrated under the name Jehovah, who is now called Lord, and because thus the song concerning Him is not new, therefore it is said 'as it were a new song. It is called new, because for the New Church." Truly it is the Lord alone who is celebrated by songs in the New Church, but to assume that this means that we are to worship or to praise the Lord under no other name would be a reductio ad absurdum, barring out not only the name Jehovah, but many others.

A somewhat similar argument is drawn from the fact that in an early number of the Arcana, (14), at the outset of explanations of the internal sense, it is written: "In the following pages by Lord is meant solely the Saviour of the world, Jesus Christ; and He is called Lord without other names.

670

He is acknowledged for Lord and worshipped in the whole heaven, because He has all power in heaven and on earth." This has been taken to imply that the Lord is spoken of simply as the Lord without other names, both by Swedenborg in the Writings of the New Church, and by the angels of heaven. But this is not the fact, Swedenborg does not hesitate to apply different names to the Lord according to the subject of his discourse, and with the rest he makes free use of the name Jehovah, not alone in translation where the word occurs in the original of the Old Testament, but in other ways wherever it suited his purpose to do so. And as to the usage in the heavens we have the evidence of No. 81 of Conjugial Love, where are described a series of glorifications by the angels of all the several heavens, in all of which the letter of the Word is employed.

     In this series the proper names are in every case retained as in the Word itself, and there are included a wide variety from all the various names by which the Lord is called, Son of Man, Jesus Christ, Lord Jesus, Jehovah, Saviour and Redeemer, Jehovah, King of Israel, Jehovah Zabaoth, Lord Jehovih, Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace, Jehovah our Justice. In all these the Lord is the subject of the glorifications, and the praise of Him is made more full and rich by the use of many names expressive of His various perfections.

     That we do not feel bound in our usage by this statement of the Apocalypse Explained is shown by the fact that in our hymns we make use of many names of the one Lord, including the name Jehovah among the rest.

     But we are reminded, that the Lord, in the New Testament, in quoting from the Old, substituted the word Lord for the name Jehovah. This is true, with one exception, where the word God is substituted, as has already been noted. But the teaching of the Writings is clear that this was done in accommodation to the states of the Jews at that time. Regarding this we are taught:

     "In the Word of the New Testament in the Evangelists and in the Apocalypse, Jehovah is nowhere named, but for Jehovah is named the Lord, and this from arcane causes. . . .

671

That they called Jehovah the Lord was for the cause also among the arcane, that if, at that time it had been said that the Lord was the Jehovah so many times named in the Lord of the Old Testament, they would not have received it, because they would not have believed it; also because the Lord as to the Human had not become Jehovah before He had wholly united the Divine Essence to the human Essence and the human to the Divine; full unition was effected after the last temptation which was that of the Cross, wherefore the disciples after the resurrection always called Him Lord." A. C. 2921. The use of the word Lord for Jehovah at that time was an accommodation to the state of the Jews; and we may well believe that its use was continued in adaptation to the states of the Christian Church, that there might he a basis for belief that the Jehovah of the Old Testament was the Jesus of the New. But it does not appear that this prevented the tripersonalism of the fallen Christian Church.

The reason for the substitution of Lord for Jehovah which lies in the fact of the greater familiarity of the name Lord has already been referred to. This in itself would not, of course, be a reason, inasmuch as the Word of the Lord is not written nor can it be translated simply to satisfy our idea of what is familiar to us, but is matter of "Thus saith the Lord." But it is urged that the name Lord includes, albeit in more general form, the significance of the name Jehovah, and that the greater familiarity of the name Lord enables the mind to dwell upon it with greater affection. The general significance of the name Lord can be readily grasped; the significance of the name Jehovah is more difficult to understand. Hence with the more general and more familiar term it is possible to awaken a stronger sphere of worship when many worship together. It is pointed out that for the end of worship it is important, not so much that the particulars of the Word should be entered into with full conception of its spiritual richest as that there should be aroused by the reading of the Word a sphere of worship into which all can enter with affection, and that this can be better effected with a mixed congregation by the use of the more general term than by the use of the more specific, but less easily understood name, Jehovah.

672

This consideration has weight, which is increased by the thought that in the use of the Word for prayer or worship we do not feel bound by exact canons of translation or of quotation, but adapt the text to suit the occasion This reason considers the question as practical rather than academic, involving more than the exact translation of the Word. The states of those to whom the translation comes are to be considered. That which would be a translation to the learned, would be obscure to the child; a translation might be made for the wise which to the simple would be unintelligible. This consideration therefore amounts to this that we are to bear in mind that translation is most useful when it brings over, not all that the original contains, that is indeed impossible, do what we will; but when it presents so much of the original as those for whom the translation is made can receive. And for use in worship this would mean to bring over as much as the worshipers are willing to receive, meaning by that, not what they might receive with intense mental effort, but so much as they can receive in their present state, with affection. This consideration makes it a matter of no small consequence that the name Lord is by the usage of the centuries in common use. Whether it is ideally or not better to use the word Jehovah where it occurs in the original Hebrew instead of the long accustomed Lord, such a change is difficult for the common mind, and if made before the mind of the many is prepared for it, there will be hurt done to the free affection which should enter into the sphere of worship.

Nevertheless it seems fair to say in closing, that, given as a precedent condition that instruction regarding the Divine name Jehovah which would enable all or most of the worshipers to enter into its use with free affection, it would enrich and elevate the state of worship. We would by no means in saying this lose sight of the fulness and sufficiency of the name Lord which is so dear to us, but the very use of that title would be increased in power if to it were added from affection the particulars embodied in the other specific names made use of in the Word of the Old Testament.

673

Assuredly the name Jehovah should not be introduced without instruction; but it is hardly to be believed that the name which was used and loved in the Most Ancient Church, and in the Ancient Church, by which the men of those churches knew and worshiped the Lord in His Divine Human, the name which we are taught that no one is permitted to name, except he has a knowledge of the truths of faith, which was lost through the decay of the church among men; with regard to which we are favored with such wealth of instruction as to its holiness and significance, will not one day again find use with increased power in translation of the Word for the New Church, where for the
first time in the history of the world the genuine truths of faith are rationally known; that church which is alone the genuine church of all the ages the crown of all the churches which have existed upon the earth.
GOD MADE VISIBLE 1907

GOD MADE VISIBLE Rev. WILLIS L. GLADISH 1907

     "I and the Father are one." John 10:30

     It is the first thing of faith in the New Church that there is one God who is a Divine Man; that the Divine Trinity is in Him, and that He is the Lord God the Savior Jesus Christ.

     The Lord is indeed the Son of God. Yet He is at the same time the Son and the Father. He is not the second person in the Trinity. He is not in any wise inferior to the Father. His Human is equally Divine with the supreme Divine itself, and is that supreme Divine in human form.

     The Lord is not partly Divine and partly human. His Human is altogether Divine and Infinite. There cannot be two Infinites, two absolute, uncreate and supreme Beings, but one. If, therefore, the Lord our Savior is Divine at all He must he that one only infinite First Cause who created all things and holds all in being.

     We say that Father and Son are one as soul and body are one. But if from the thought of the body being inferior to the soul and mortal we think of the Son or the Divine Human as being inferior to the absolute Divine and in any sense of a different essence from the Infinite Divine we go astray.

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     The unity of Father and Son is not so but is as the unity of Divine Love and Divine Wisdom; or of esse and existere or of substance and form. It is a unity in which the mind can make a distinction and think separately of one and of the other when yet, in fact, no actual separation is possible. For where one is the other is, and what one is the other is also. No attribute can be predicated of the Divine that is not also to be predicated of the Divine Human.

     Good and truth are one. Truth is the form of good; that is, when good is formed so that it may be intellectually perceived it is called truth. (A. C. 3049) Even so Father and Son are one. When the Father is so formed that the finite mind can receive Him He is called the Son or the Divine Human.

     Hence the Lord said, "I and the Father are one." "No man cometh unto the Father but by Me. If ye had known Me ye should have known my Father also, and from henceforth ye know Him and have seen Him. Believe Me that I am in the Father and the Father in Me." (John 14:6, 7, 11.) And again, "All things are delivered unto Me of only Father; and no man knoweth the Son but the Father; neither knoweth any man the Father, save the Son and he to whomsoever the Son willeth to reveal Him. Come unto Me all ye that labor and are heavy laden and I will give you rest." (Matt. 11:27, 28.) And we read in the Heavenly Doctrine, "That the Lord so often named the Father was because the Lord before the Advent was Himself that which is called the Father, and thus the Son was the proceeding Divine, or the Word, and the Divine Human. Afterward the Lord was made the Father as to the Divine Human also and from this is now the proceeding Divine." (Ath. Cr. 175.)

     By the Father is, therefore, meant the Divine Human. Hence we say, "Our Father who art in the Heavens," because it is the Divine Human that is in Heaven and makes Heaven.

     And yet the Divine Human is not other than the Divine Itself, for we read, "By the Lord the spiritual man means the Divine Human, but the celestial man means the Divine Itself." (A. C. 3441.)

675

And again, "The Divine Itself in Heaven is the Divine Human." (E. 49.)

     Therefore, in worshiping the Divine Human and seeking to be conjoined with Him, because He is the visible God with whom there can be conjunction, we do not separate the invisible God and think of Him as other than the visible Divine Human. It is only that through the Divine Human the mind is able to rest firmly upon the absolute Divine.

     It cannot but be that in early states of the Church there shall remain an idea of separateness in regard to the Divine and the Divine Human, and that the assent to the doctrine of their unity shall be more of the mouth than of the understanding. But there is to be the continual effort to see them as altogether one.

     In the literal sense of the Word it often appears that there is more than one Divine Person. But such is the sense of the letter that it distinguishes what the internal sense unites, and this by reason that man who is instructed from the sense of the letter cannot have an idea of one unless he first have an idea of several, for one with man is formed of several, or what is the same thing, that which exists together is formed of things successive. There are several things in the Lord and all are Jehovah; hence it is that the sense of the letter distinguishes. Whereas Heaven in no sort distinguishes but acknowledges one God with a simple ideal nor any other than the Lord." (A. C. 3035)

     Unless men and angels could have an idea of the human shape in reference to God they could not think of God. God in human shape so that He may be known, loved and worshiped by finite creatures is the Divine Human. But this Divine Human is nothing but the Divine Itself in the finite sphere. Nothing is added to the Infinite, nothing is put off. The Divine is the Divine Human, the Divine Human is the Divine.

     The finite mind cannot enter the realm of the infinite to grasp the pure Infinite. But the Infinite can come into the finite realm and present Himself to the finite. And the Infinite so made present is still the pure Infinite because the medium of communication, the Human, has been glorified and made altogether Divine.

676

The human mind requires representatives, appearances and similitudes in order that it may see genuine truths. We begin by apprehending all things sensually. The little child thinks according to the sight of his eyes, thus from the light of this world. He has as yet no other light and cannot receive any truth unless it be presented before him in sensual form. He cannot think of the Lord unless he can think of Him as a men like his father, only perhaps greater than his father and surrounded by glory and splendor. Yet it is important that he should know the Lord and love Him in a form adapted to his comprehension. For if he does not know and love the Lord in his infancy and childhood he can scarcely know and love Him in maturity.

The thought of God is the formative principle in the human mind. The Lord acts into this idea or conception by Himself as through His heaven in the individual to bring all things of the mind into accordant form. Should a conception of God as Man be lacking or should the child receive the idea of a formless God or of a tri-personal God, the mind is closed to the enlightening presence and operation of the Lord and His holy angels and conjunction with God, and hence salvation, is impossible. Therefore the Lord permits such a conception of Himself to the child though it be a sensual and imperfect one, yea He gives this conception of Himself in His Word. For although it is but a simple idea of His Divine it is a true one, and is capable of being further developed as by growth and education the mind becomes more rational. Moreover, our minds being finite and formed through the senses, must ever have a sensual form as the basis of their thought of God. However rational man may become, however far he may outgrow his childish thought of God, yet his mind will forever require conception of Him as a Man in a human body as the basis and background of his thought. Should this be wholly taken away he can have no other thought of God but as the inmost of nature. It was for this cause that God took our nature upon Him and came into the world, namely, that He might make Himself known as a Man. It was for this cause that He glorified His Human, making its flesh and bones Divine. Now the Church and Heaven can see God in His own Human and know that He is not a spirit merely but a complete Man having a Divine Natural, thus a Divine Human Body.

677

     Before the fall when the human mind was unperverted it was not necessary to have this knowledge of God in a body born of a virgin. The mind looked upward and was developed and formed in the light of Heaven. It was indeed necessary then that men and angels should see the God they worshipped in human form. And this was given by filling an angel with His spirit and so presenting Himself before them.

     But when by the fall the sensual mind was separated from the internal degrees so that it looked only downward and outward it became necessary to introduce into the sensual mind from without a knowledge of God as a Man-a bran who could live as Man in the world.

     This was done in the Most Ancient and Ancient Churches by the promise that He would come into the world. Through this promise they were able to think of Him. They looked to and worshiped Him, who was to come into the world and so make Himself known to men. And the angel of Jehovah who appeared to the men of those churches represented Him who was to come. Thus was the knowledge and worship of God kept alive until He came. And now that He has come and has lived as a Man on the earth, bringing the Father forth to view, He can--through this presentation of Himself and thus through His Word where we learn of Him--He can enter into the mind of the little child and find an abiding place there. He can enter the mind of the simplest and most external of men. There is no one but may know Him, the true and only living God.

     This Human which the Lord had in the world before His death on the cross is essential to our thought of God. Without it our thought could not be terminated and fixed. And yet it is not this Human which we worship, for this Human or Body which men saw before His glorification was from Mary. It was finite. It contained the Divine and so made God visible before the material eye. But the Divine Human to which the Church looks was within that Human from Mary and was represented by it.

     This finite Human was put off, was altogether dissipated, and when this was done the Divine Human was revealed to those who had eyes which could be opened to see it.

678

     And this Divine Human was that which appeared to the disciples after His resurrection; the natural man cannot but think of it as limited and partaking of the finite because He was seen in a limited Human Form. But it should be known that those limits were altogether in the minds of the beholders and not in Him. He had put off all limits from His man, all appearances, all boundaries; and had entered, as to His Human, into the glory of the eternal Divine. As to the Divine Human He was then equally omnipresent as He is in His absolute Divinity. He could and can appear in His Divine Human to His children in many places and in many worlds at the same time. There are no finite limits in His Divine Human which cause Him to be in one place only. He is, without being circumscribed by space, present in all space.

     The limits and boundaries which appeared in the person of the Lord as His disciples saw Him after His resurrection and as we see Him in mental vision were and are altogether in the minds of the beholders. He flows into the form existing then from our finite thought of Him. Therefore, having seen Him mentally in that form we are not to rest in that form as itself the Divine Human. It is an accommodation to the limits of our finite minds. But seeing the Lord in such a form we are to raise our minds above the form to the Divine Essence which gives that form its being and its glory. Then the Divine Human becomes but the face of the Infinite Divine and seeing the Lord we see the Father. The Divine must clothe Himself with forms that are not in themselves Divine in order to become visible to His finite children. He must clothe Himself with successive forms and veilings to present Himself before angels and men. And finally He covered His glory with mortal flesh. All these forms, mental and physical, were and are taken from the angels and men to whom He comes.

     But though the substances of these forms are taken from the finite yet it is the Infinite which organizes them into a Body for Himself. Be alone is the only life in them. They are given only that He may be seen and known. Therefore, the man of the Church having seen the form raises his thought above the form and thus sees the glory of the very Divine Himself. For the absolute Divine, otherwise invisible, thus makes Himself visible--the Father in the Son.

679

Because our origin is from the Divine and we see and think from the Divine we are able, having seen the finite form filled with Divine glory, to rise above the form and think of the very Divine Itself.

It is the same with the written Word. We read the literal story, perhaps the history of Abraham. We scrutinize every incident and the place where it occurred. We examine the individual words and in places even the letters. But this is not done for the sake of the history at all. The historical in the mind becomes a transparent form like a precious stone through which shines the splendor of the internal sense. And this in turn is but a crystal form through which shines the golden glory of the celestial sense; and at the heart of it, the source of all its glory, is seen the Lord Himself in His Divine Human. Thus the mind ascending towards Heaven puts off successively the literal sense, the internal historical sense, and, finally, the spiritual sense to see the Lord. And if man thinks in the light of the Celestial Heaven he will see the Lord there as the one only God in His Human for the Celestial angels by the Lord understood the Divine Itself. And then having seen the Lord in the supreme sense of the Word, man returns to the letter and there he now sees naught but the Lord who thus reveals Himself. And in all the intermediate and finite forms of the internal sense of the Word, taken from the Heavens, he now sees naught but the omnipotent God as He reveals Himself in these veilings to the various Heavens and to the Church on earth. So must it be with every form with which the infinite God clothes Himself to reveal Himself to man and angel. Whether it be the form He took from Mary in which He suffered and did miracles and spoke the Word, or the form in which He was seen after His resurrection from the dead, or the form in which He appeared to the servant of His second coming who lay on His bosom, or the form in which He is seen in the Sun of Heaven; in every case man is to recognize the form as a clothing and accommodation through which the mind is to find and rest upon the infinite and absolute Divine who thus shows Himself.

680

     For the mind of the rational man can rest nowhere short of the Infinite. From Him we have come; His image and likeness are within us and in Him we live and move and have our being. Therefore, although our minds are finite and will always require a finite form for the basis of our thought even of the Infinite, yet we can, through Him, transcend the form in which Be appears and think of Him as We is in omnipotent glory above the finite realm.

     This is what is meant when it is said that the Church of the New Jerusalem will worship the visible God, whereas the Most Ancient Church worshiped the invisible God. Worshiping God in His Divine Human we do not worship another, but the very infinite God, invisible to them, whom yet they worshiped, now made visible to us through His glorified Human. And as we, through the person of our Lord, may now see the Infinite God, so do they see Him. Through our Lord the Gentiles who worship a God who is a man will be able to see the object of their worship.

     And through the intercourse of spirits and angels in the spiritual world, it will finally be made known to all earths throughout the universe that the infinite God has taken upon Himself a human born of a virgin, that He glorified that Human, and has thus revealed His Divine to men in the flesh.

     Then will be fulfilled the prophecy, "In that day there will be one Lord, and His name one."

     And the Heavens and the earths will be united in the acknowledgment of our Lord and Savior Jesus Christ in whom is the Father, from whom is the Holy Spirit; who is thus the invisible Infinite whom no man hath seen at any time, made visible. And to Him alone will we give all worship and praise, all honor, glory and thanksgiving, now and evermore. Amen.

681

FIRST NATURAL POINT AS INFINITE FORM 1907

FIRST NATURAL POINT AS INFINITE FORM C. TH. ODHNER 1907

     The geometrical form and property which Swedenborg apparently ascribes to the First Natural Point have been serious obstacles to its acceptance by New Church theologians. He claims, almost bluntly, that its figure must be circular;--perpetually circular, i. e., spiral;--and perpetually spiral, i. e., vortical. (Principia, Vol. I. p. 63) But if the Natural Point is not only spiritual, but Divine, how can it possess any such finite forms, and such limitations founded upon ideas drawn from the earth and from space?

     It is to be observed, however, that before ascribing to the Point these geometrical forms. Swedenborg states that "nothing can be ascribed to this Point that is ascribed to a composite, except by way of analogy,--seeing that it is the most simple, unmixed, pure and first ens. It is of such a nature that it must necessarily be contemplated as immediately proceeding from the Infinite, and yet existing before any finite, and thus it must be considered as non-geometrical, although it resembles what is geometrical." (Ibid. p. 61.) He admits, again and again, that the motion of this Point "cannot be conceived of according to any laws of Geometry," but nevertheless he maintains that "a conception must be formed of its figure, in the way of analogy, and in reference to its conatus or motion, for motion creates space and figure; and whatsoever is present in the motion is present also in the conatus." (Ibid. pp. 59, 60.)

     In other words, if the conatus creates motion, and motion creates form and figure, then there can be nothing essential in the figure, form, and motion, that does not exist in its highest potency and eminence in that point from which they derived their entire being, existence, and duality. And therefore, if we are to think of the first origin or point, at all, it is not only permissible but absolutely necessary, to think of it in attributes drawn from its own observable derivations; but,--be it well observed,--only by way of analogy and eminence. For "no effect exists from itself but from a cause prior to it which is called the efficient cause; nor does this exist from itself but from a cause which is called the end, in which all that follows is in conatu and in idea,-in conatu in the Divine Love, and in idea in the Divine Wisdom, which are the end of ends."

682

     It is thus in all our thoughts of God. If we are to think of Him at all, it is of all things most essential to think of Him as the Divine Man. But how can we think of Him as such, without attributing to Him the form, and figure of finite man as conceived by our bodily senses? And yet the whole form and figure of finite man is subject to the laws and measurements of Mechanism and Geometry! There is not a particle of our body that is not either angular, or circular, or spiral, or vortical, or that is not modified and moved according to interior laws of Mechanism and Geometry. Our whole conception of a human being is ultimately founded upon these finite forms, and yet we are permitted to think of our Lord according to these forms,--being only warned to do so by way of analogy and eminence,--as this form in its utmost perfection. Why, then, may we not think geometrically by way of analogy--of the Divine Form or Existere in its relation to the creation of the elemental world?

     It is surprising how often the Writings of the New Church speak of spiritual and even Divine things, in terms derived from the science of Geometry, as, for instance, in the following passages:

     "Thoughts, with affections, circulate almost according to the circumvolutions of the cineritious substances of the human brain." (A. C. 6607.)

     "The spiritual organism of the mind consists of perpetual spirals." (T. C. R. 578)

     "The words of the spiritual language sound no otherwise than as vorticillary ingyrations and egyrations." (D. P. 319)

     The whole "motion of the flux of Heaven is gyratory." (A. C. 4041.)

     "I observed, as to gyres, that their general terminations and circumvolutions coincided with the heavenly respiration, which is to mine as three to one." (S. D. 3989.)

683

     Again, we read that "the influx of the Lord's life inflows as it were through a form, perpetually spiral." (A. C. 3495) "The Divine Sphere" is said to be "carried round about in a gyre. (S. D. 5202.) "There is some inmost gyration which carries the angels around of which they are completely ignorant." (S. D. 4674)

     It goes without saying that when we wake up in the spiritual world we shall find that a line is still a line, a circle still a circle, a spiral still a spiral, and so on. All the natural forms impressed upon our memory will remain the same, the only difference being that these forms will gradually become infilled with higher, spiritual, more living ideas. All the Sciences are in themselves nothing but the abstract laws of natural truth, which, in so far as they are true, will remain true forever and everywhere. And Geometry, therefore, even in Heaven, will still be found to be "the law and essential attribute of every individual substance in the world, or of the whole world," while Mechanism will still remain "the mode by which the world acts or is acted upon." (Principia, Vol. I. p. 51.) For we need to keep constantly in mind the fact that even the spiritual world is a world, the inner part of God's created and finite universal world. There are lands and mountains there, waters and atmospheres,-all consisting of their own substantial molecules, corpuscles, bullae, and finites,--all describable and measurable by spiritual words and measures founded upon corresponding natural forms. For all geometrical forms in this world derive their Geometry, that is, the truth of their proportions and relations, from their spiritual prototypes, and these from the first, inmost, supreme and infinite prototype, in which all their figures, dualities, states and forms, exist in infinite eminence.

     When maintaining the universality of geometrical forms, we do not confine ourselves, however, to the science as generally possessed by the geomletricians of the world but we mean Swedenborg's Geometry and Doctrine of Form, as revealed to him alone by the Lord alone. In a remarkable series of numbers in the Spiritual Diary, Swedenborg describes the limitations of worldly Geometry, and how a superior notion of forms was given to him.

684

"I also," he says, "was at one time kept in the fantasy of confusing the Divine Infinite with the infinite of space, though I still remembered that the former was before the latter. But I was delivered from this fantasy by this that I thought of infinite space as being no longer space when outside the universe, and that it was without end, thus imperceptible. Afterwards I was led by the Lord into some perception of forms, the notion of which utterly exceeds the notions of the geometricians. For the extension of Geometry is such that it cannot even extend itself to the discovery of the operation of the lowest excrements, and not at all to the form of the intestines, which are far above the geometrical calculus of infinities. . . . Wherefore, lest I be kept in these lowest and most finite things, there was given to me by the Lord a notion of forms which transcend, geometrical forms, for Geometry terminates in the circle and in the curves relating to the circle, which are only terrestrial, and do not even reach to the lowest atmospherical forms, nor even to the aqueous forms. . . . From these lowest or terrestrial forms I was led by means of removals of imperfections, such as those things which cause gravity, rest, cold, etc.; until it was given to perceive in a most general way forms which are not burdened with such things,--forms in which nothing could be conceived except a center in each point, so that they consisted of mere centers,--forms, which were almost without terminations, thus without spaces and times, but which still are finite since an idea can be conceived of them; all such forms, therefore, still remain within nature, and are without life, but those forms which are within or above these, are living from the Lord, but yet organic since they have nothing of life in themselves." (S. D. 3482-3485.)

This new idea of forms is that to which Swedenborg constantly refers as his "Doctrine of Form," and which is set forth most systematically in the as yet untranslated work On the Fibre. According to this Doctrine "FORM is the essential determination, or the determinated fluxion of parts, points, substances, and fences; thus there exists a form of motion, a form of modification, and a form of substances, which coincide; but no idea of form is conceived without an idea of fluxion. But FIGURE is the limit of extense, or the termination of such fluxions, that is, the terminus of essential determinations; which otherwise is called external form." (De Fibra, n. 262.)

685

     Now, if instead of fluxion or motion we place the spiritual but entirely corresponding idea of good or love, and instead of determination we place the corresponding idea of truth or wisdom, we shall find that the scientific and basic definition of Form in the work On the Fibre is in complete harmony and correspondence with the spiritual and vital definitions given in the theological
works.

     "By form is meant a man's state as to his love and at the same time as to his wisdom." (T. C. R. 366.)

     "As good has its duality from truths, it also has its form from them; for where there is form there is duality. . . . Thus the animal spirit receives its determination, and thus its form, by means of the fibers; and in like manner the blood by means of the vessels." (A. C. 9194, 9514, 9643.)

     "The will is the esse; the understanding is the existere therefrom; for the good which is of the will forms itself in the understanding and presents itself to view." (N. J. 32.)

     In all of these definitions there is the essential idea of motion, of proceeding, of activity,--the idea of something, presenting itself to view, forming itself, receiving determination,-in all of which there is perceived the idea of influx of fluxion, "without which no idea of form is conceived,"--just as no idea of truth or understanding can be conceived without the essential idea of good or will or love.

     Now far above the forms known to Geometry is Swedenborg's Natural Point, can be seen only from a study of his sevenfold scale of forms, in its correlation with his doctrine of motion and successives. Lowest of all forms is the ANGULAR form, which is the form of the material particles of the earth, such as salts and all the substances based thereon, and of which no other motion can be predicated than a purely local or translatory notion, i. e., a motion in straight lines.

     The second, and next highest form, is the CIRCULAR or SPHERICAL form, which he also calls the perpetually or infinitely angular form, since it is a perpetual angle and the parent and measure of all angular forms. With this form he correlates the undulatory motion of water, and of liquids generally, including the red blood. "Into this form," he says, "something infinite and perpetual has insinuated itself," which does not appear in the angular form, as is illustrated is the circular orb, the beginning and end of which cannot be determined. (W. L. G. p. 17.)

686

     Higher still is the SPIRAL or perpetually circular form, in which radii and diameters are no longer rectilinear, or converge to a fixed center, but are variously curved, and centre in a spherical surface. Here, therefore, all the imperfections of the angular form are completely removed, and something still more perpetual, something more of what is infinite, appears. This form is correlated with the fluxion of the air.

     Next comes the VORTICAL, Or Perpetually spiral form, which still more approaches the image of the infinite and the external. The imperfections of the merely circular form are here laid aside, inasmuch as the vortex has a spiral form, for a center, just as the spiral centres in a circle, and the circle in a point, (the point being the last as well as the first). And this vortical form is also the measure and origin of the spiral, as the spiral is of the circular, and the circular of the angular form. This form manifests itself especially in magnetics, and is properly the form of the ether, which, like the motion of the air, flows according to the axillary or central form of motion.

     We come now to the highest natural form, which Swedenborg calls the CELESTIAL form, so called because it is the proper form of the element in which are moved the celestial bodies, that is, the planets of each solar system. This form is perpetually and infinitely vortical, and "from it result all those faculties and virtues by means of which one thing regards another as itself, nor is there anything but what consults the general security and concord, for in that form there is not given any fixed center, but there are as many centres as there are points, so that all its determinations, taken together, exist from mere centres or representatives of a center, by which means nothing can be regarded as proper to it, unless it be of such a quality that from what is general, or from all the centres, it may flow in into itself as a similar center and may reflow through an orb for the benefit of all, or into what is general." (W. L. G. p. 18.)

     This perpetually vortical or "celestial" form, which is the form belonging to the second or solar aura, is therefore the very form of the mutual love which reigns in the spiritual heaven,--the heaven in which one angel regards another as himself, and in which there is no fixed centre of self-interest, but as many centers as there are angels,--each working for all, and all for each.

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But above this, again, there is a form called "perpetually celestial or SPIRITUAL," which contains in it "nothing but what is infinite, flowing from the irradiation of the Sun of life itself, as the other forms flow from the irradiation of the Sun of the world." (W. L. G. p. 42.) This is the form of the universal aura of the spiritual world the human-formative aura,--which animates human souls, even as the solar aura animates the souls of beasts; and the "spiritual" as well as the "celestial" forms are therefore forms of the "animatory" degree of motion, that is, the alternately expanding and contracting form of motion of systole and diastole, which is the motion of living souls.

     And finally we come to "the form Perpetually spiritual, which is the DIVINE FORM itself, not properly form, but pure essence, life, intelligence, wisdom,--most abstract from space, time, matter, figure, motion, change and destruction. This form is the Creatrix, the principle, and the end of all things. Thus it is incomprehensible, for there is in it all that is perpetual, infinite, eternal, unlimited, holy; it is the order, the law, the idea of the universe. It flows into the celestial and angelic forms and into our souls by the intermediary of the spiritual form, and by means of the Word. But these are so many arcana; whereof it is better to be silent, amazed,--to venerate, to adore,--rather than to speak of it unholily, that is, naturally." (De Fibra. 268.)

     It is this inmost, infinite, Divine Form itself, which in the Principia and elsewhere, is identified with the Conatus of pure motion which Swedenborg, for lack of a more suitable name, ventured to call the First Natural Point, from which proceeded all other degrees of motion, of substance, and of form.

     Being the infinite form of infinite substance, the Point is a continuous form, in which infinite things are distinctly one. Parts cannot be predicated of a continuous form, and therefore Swedenborg describes it as indivisible. We speak, indeed, of the Natural Point in the plural, as if there were infinitely many of them, some of which combine into a vortex-ring to form the first finites. But it will not do to think of these points from space, as if here was a point and there a point, each separated from the other by a distance infinitely small.

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Distance cannot be ascribed to that which is infinite. If it were only the infinite that separated two distinct points, then there would be no distance and no separation. We cannot, therefore, think of them as separate from each other, but we are allowed to think of them as distinct from one another.

Distinctness, indeed, is the one supreme essential in the conception or idea of form. If a form is not distinct from another form, then it is not a form by itself, but is merely a part of that other form. It is not a unit, because it has no quality of its own. Perfection of form depends altogether upon distinctness. "That which is indistinct is confused, from which results all imperfection of form. . . . But a form makes a unit the more perfectly in proportion as the things which enter into the form are distinctly different and yet united." (D. P. 4.) "A truth is a fitting combination of an infinity of other truths, that is, of an infinity of distinct ideas." (Animal Kingdom, Vol. I. p. 3.) And so, in relation to the work of Creation, the first natural points are nothing else than the infinite things which in the most perfect of all forms--the Divine Form itself--are distinctly one. They are one with the Infinite itself, but distinctly one, as the Divine Existere is distinct from the Divine Esse, yet one with it. And they are all one with each other as to quality or predication,--all being equally the pure conatus of infinite Love,--yet each is infinitely and eternally distinct from all other points. For you and I and each least finite in the universe are distinct from each other, in order that each may perform a distinct use in the economy of the Divine Providence, and we are distinct because the inmost end or purpose or effort of Divine Love which created you, was distinct from that other effort which created me. And yet both efforts were equally Divine, and therefore One, though distinctly One.

That this Point, this Conatus, this Infinite Form, is the Nexus between the Infinite and the finite,--the Only-Begotten of the Father,--the Word which was in the beginning with God, and which became Flesh and dwelt among us,--will be shown in a subsequent paper.

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Editorial Department 1907

Editorial Department Editor 1907

NOTES AND REVIEWS.

The letter from the Rev. B. N. Stone in the present issue of the Life, on the status of theological instruction at the New Church Theological School in Cambridge, is printed with due apologies for our misstatement as to the number of theological lessons given. We had stated that the office of instructor in Theology was held by a non-resident minister, "who gives lectures once or twice a month." It now appears that the class recently graduated, on every other week of the school year had four recitations in the Writings. The correction is accepted with pleasure, but our own impression still remains one of amazement. Eight theological lessons a month, in a school of--Theology!
SWEDENBORG'S MOTHER 1907

SWEDENBORG'S MOTHER 1907

Of Swedenborg's father a great deal is known, in English through the biography in Tafel's Documents, and in Swedish through the two-volume Jesper Swedberg's Lif och Verksamhet, by Henry W. Tottie, (Upsala, 1885). But of his mother but little has been known, at least to the English public, beside the few data supplied in the Documents. She died when Emanuel was but a child of eight years, but still she was--his mother, transmitting to him not only certain hereditary features to the external form of his mind, but also those inmost remains of the earliest home-training, which of all things are the most influential in the formation of character.

Our interest in Swedenborg's mother has been stimulated through the recent discovery of a portrait--the first ever known--representing this lady. It is an oil-painting, in the possession of Baron J. V. von Knorring, of Gottenburg, and of this Mr. Alfred H. Stroh has procured an excellent photographic reproduction for the Academy Library. On the reverse it bears the inscription, (in Swedish), "Fru Sara Behm, the first wife of the Bishop of Skara Diocese, the Rt. Rev. Dr. Jesper Swedberg.

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Taken when twenty-six years of age. She died in her twenty-ninth year." The portrait itself is that of a well-bred lady of the seventeenth century, simply and gracefully adorned, and with a remarkably bright and wide-awake countenance. The eyes, especially, resemble those of her great son, in his earlier portraits, and have the same pleasing expression of spirited alertness.

     Born on April 1, 1666, she came of a distinguished Swedish family, descended in direct line from the admiral Isac Behm, a fierce fighter in the time of Charles IX. He married a daughter of Christopher von Wernstedt, whose wife, Lucretia, was a natural daughter of Duke Magnus, the youngest son of King Gustavus Wasa, of Sweden. Thus, on the maternal line, (though with a bar sinister), Swedenborg came of royal blood. The son of the admiral was a wealthy burgomaster in the city of Gefle, and his son, Albrecht Behm, Swedenborg's maternal grandfather, was a mine-owner and became an Assessor in the Royal College of Mines in 1675. From him, therefore, as well as from his paternal ancestors, Swedenborg inherited an interest in the work of Mining, perhaps also a tendency "to dig" deeply into the hidden veins of the sciences.

     His daughter, Sara Behm, married Jesper Swedberg on December 16, 1683. She was then a girl of seventeen years. In his autobiography Bishop Swedberg thus writes of his first wife: "From the merciful hand of God I received a wife, rich in possessions and money, but rich also in virtue, piety, earnestness, devotion, and faithfulness;--an earnestness, indeed, which never was arrogant on account of wealth, but modest in temper, speech, gestures, and clothes, and not after the manner of the world."

     The gentle, womanly character of Sara Behm made a balancing complement to the lively and active mind of Swedberg, who at times was somewhat rash and hot-tempered. Their married life, founded as it was upon a common faith and piety, was exceptionally happy and blessed. The Bishop states that "My wife, Sara Behm, held me very dear, as I her. When becoming engaged we had lovingly made the agreement that she was to rule in the house according to her own pleasure, as a rational wife and prudent housekeeper, without any interference from me.

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What she would need of money or anything else, she was to receive at first call, above and not below her demand. But there were two things, on the other hand, that she was to promise to me: first, that she was never to interfere in the duties of my office, or try to rule there. If I am called to my office by God, and accepted by my superiors, I surely must understand and preside over my own work. With her prayers, of course, she was to assist me, as I her. But as to the rest, not at all! Then, secondly, she had to promise me that when I was sitting in an honorable and convivial gathering, taking my rest and pleasure without excessive drinking or offense to any one, after my hard work and many cares, that then she was on no condition to coax me away." (Tottie, Vol. I, p. 30) These conditions being faithfully kept, there seems to have been no trouble in the family.

In another place he relates, "Although she was the daughter of an Assessor, and had been the wife of the Dean of Upsala, and possessed great riches, she did not at any time dress in accordance with her wealth. When, however, all in those times wore that sinful and scandalous headgear called a fontange, she and her children followed the multitude. But when she heard that in Gothland a cow had with much pain and torture, and amid pitiful wailings, borne a calf with a fontange, she took her own and her daughters' fontange, and cast them into the fire, making a vow that neither she nor her children as long as they were under her power, should ever wear them again." (Dec. 1. p. 150.)

Their home life is described as having been "an earthly paradise, where mutual love, pleasures, service, faithfulness and peace reigned unbroken unto death." (Tottie, Vol. II. p. 271.) In this sphere of conjugial love Emanuel Swedenborg was brought up. His biographers refer to the gatherings of learned theologians in the Swedberg home, when the little boy astonished them with his spiritual insight, and when his fond parents thought that "angels were speaking out of his mouth." He himself refers in the Diary to the daily family worship, when, at prayers, he had those remarkable experiences of internal respiration. (S. D. 3320, 3463.)

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     During their twelve years of married life, Sara Behm bore to her husband nine children, of whom three sons died in early years. She herself passed away on June 17, 1696. In order to find maternal care for his many little ones, the Bishop married as his second wife, the following year, a wealthy and pious widow, Fru Sara Bergia, who in truth became a loving mother to her step-children. Of these, Emanuel was ever her favorite,--to such an extent that she intended to will her entire fortune to him, and it was only through the earnest influence of her husband that the other children received a share of her property. She died on March 3, 1720.

     Swedenborg thus had two mothers,--a fact which explains the peculiar statement which he makes in the Spiritual Diary, (n. 4181), about "my mothers," which in the Concordance is rendered "my maternal ancestors!" He says that "My mothers told me [on March 26, 1749], that they have clean houses, where they dwell, which could not be shown to me, lest other spirits should captivate their idea; they said that these were given to them, and that they were changed, and that they were continually busy there; they wanted to describe them but could not for the above-mentioned reason; only that the houses were such, and were continually given to them, and that they were delighted there."

     In the next paragraph we read that his mothers told him "that my father in the life of the body was often away from home and they did not know where," [probably away on tours of Episcopal visitations], "and that he always returned with joy; hence it was perceived that among men a man is sent by the Lord to various uses, now here, now there, because the delight of a man's life consists in an active life. It was also said that without an active life a man cannot be in delight: wherefore afterwards he returned with joy.)
DURATION OF STAY IN THE WORLD OF SPIRITS 1907

DURATION OF STAY IN THE WORLD OF SPIRITS 1907

A valued correspondent writing to us on the subject of the duration of man's stay in the World of Spirits, calls attention to an apparent discrepancy in the teachings of the Writings. After referring to the general teaching as given in Heaven and Hell, 426, and Apocalypse Revealed, 866, to the effect that the limit of man's stay in the World of Spirits is thirty years, he continues: "Now in the Diary, 5529, the time is extended to fifty (50) years.

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The ordinary Latin of this passage is fifty, with the number in figures instead of being written. I have no photo lithographic copy of the Diary at hand and ask you therefore, if you will be so kind as to look up the passage in question and inform me as to the correct statement therein? I should think the number thirty, meaning a complete state of preparation or fulness of remains, would be more significative than fifty, which indeed includes this signification but goes beyond it to farther states not intended to be signified by thirty,--at least not in the same degree."

     Our correspondent then goes on to suggest several possible explanations of this "apparent discrepancy." 1. It may be a misprint or mistranscription; or 2. a slip of the pen; "3. The Diary may refer to exceptional states without contradicting what is stated in Heaven and Hell and Apocalypse Revealed; or vice versa. Referring to profaners, etc. 4. The book of the Writings last written and published may give (in point of time) authority greater than the earlier works (?)." This last suggestion our correspondent styles "a Convention method of reasoning." 5. The statement occurring oftenest would be the most accurate. A sixth and last suggestion is the signification of the numbers thirty and fifty, i. e., that would be the correct number the signification of which most accurately represents the meaning of man's stay in the World of Spirits.

     Before taking up these points, it will be best to give some brief resume of the three passages in question, which, so far as we are aware, are the only passages in the Writings which treat specifically of the actual time of man's stay in the World of Spirits.

     Taking the passages in the order of time of their being written, the first is Spiritual Diary, n. 5529. This was written about the first half of the year 1757, during the progress of the Last Judgment, and is as follows: "Those who are not yet vastated, that is, who are not yet in heaven or in hell, do not constantly turn themselves to their ruling love, but whithersoever they turn themselves they change their love and also their understanding, so that they are vertumni, and this with variety in whatsoever place they are.

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This continues with those who come from, the world, with some for only a week, with some for months, with some for years, even to 50, just according to their use there; for they serve man and others as subjects. They who are such are said to be in the world of spirits. If they are cast into hell they nevertheless return. But they who have been vastated and are once in hell, do not return . . . without special permission from the Lord."

     The second passage, Heaven and Hell, n. 426, was published in the spring of 1758, and was written probably in the preceding autumn, thus a very short time after the passage just quoted. After stating that in the World of Spirits all are explored and prepared, it continues: "There is no fixed term for their duration there. Some merely enter it and are straightway taken up into heaven or cast down into hell. Some remain there merely for weeks; some for many years, but not more than thirty. The varieties of their stay exist from the correspondence and Iron-correspondence of the interiors and exteriors with man."

     Lastly comes the passage in Apocalypse Revealed, n. 866, written in the opening months of 1766. After the statement that in the World of Spirits the good are prepared for heaven and the evil for hell, we read, "They stay there, some only for a month, or for a year, and some for ten years even to thirty; and those to whom it has been conceded to make for themselves as it were heavens, for some centuries, but at this day not more than twenty years."

     Turning now to our correspondent's suggestions, we would note, with regard to the first that there is no possibility of "mistranslation or mistranscription" in Spiritual Diary, n. 5529. For in the photo typed manuscript the number fifty is written in Arabic numerals and there is not the remotest possibility of their being anything else than "50." The second suggestion is that this number "may have been a slip of the pen." This is, of course, possible, for that there are such slips in the Writings no one will deny. But it may be remarked that in all cases of such slips that have come under our notice, the context or other external aid has made the fact of a slip so apparent, that a very slight examination is sufficient to disclose it.

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But in the present case there Is nothing in the context to contradict the number 50. True, there is an apparent discrepancy between this number and other passages in the Writings, but it must be borne in mind, as reason dictates and experience has proved, that contradictory passages in Divine Revelation are but the means of entering more deeply into the meaning of each, It would be easy to dispose of difficulties by saying a "slip of the pen," but, except in the transparent cases already alluded to, the wiser course, if we cannot understand the difficulty, is to pass on and await such time when we shall have fuller light.

     The suggestion that the passage in the Diary "may refer to exceptional states" we would accept, but only in a sense that could be equally well applied to the other two passages. In each passage a limit of time is given, and it would, of course, be comparatively exceptional that this limit should be reached; so it would be comparatively exceptional for spirits to leave the world of spirits immediately" or after only a week's sojourn. But the statements in each passage are of too general a nature, to suggest that their application is to be confined to any one particular class of men, such, e. g., as profaners.

     The further suggestion, which our correspondent gives with a significant mark of interrogation as the "Convention method of reasoning," need hardly be noticed. All that is revealed in the Writings together makes one truth, and later statements, in point of time, serve, not to contradict, but to make more illuminating the teaching that has preceded. Almost the same thing can be said with regard to the suggestion as to weight of numbers in considering apparently contradictory teachings in the Writings.

     For our own part, looking at the three passages in the order in which they have been quoted, they present an orderly development of the teaching respecting man's stay in the world of spirits, supplying the different elements necessary for a full comprehension of the subject. First comes the preliminary and most general teaching that the limit of man's stay in the intermediate world is fifty years. (S. D. 5529),--a limit, which, judging from the context, is rarely if every reached except by the evil.

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And in connection with this teaching it is added that, while at the expiration of fifty years, the evil never again return from the hells to the world of spirits, within that time they may enter and again leave, and this in order that they may serve as subject spirits "to men and to others." The whole passage clearly indicates that while, within these fifty years, an evil spirit is in a sense fully prepared for bell, that is, in the sense that he has manifestly entered into and exhibited his evil love, yet, for the double purpose of absolutely completing his preparation and that he may serve as a subject for the hells to men on earth and to other spirits for the purpose of vastation and temptation, he is still enabled to retain the ability to turn his face in various directions, i. e., to take upon himself various states. During this his final period in the world of spirits, he is in the region of the hells, and even enters them, but is as often emitted. Essentially he is in hell, but his vastation is fully completed, and a use to others is served by his being able to, as it were, betake himself therefrom. It is of this state that the limit of fifty years is predicated.

In the next passage, (H. H. 426), we have a further teaching, namely, that the time of "exploration and preparation" in the world of spirits does not exceed thirty years. It is to be noted that this time includes only the first and second states, or the states of exteriors and interiors; it does not include the state of final preparation which, with the good, is the state of instruction in the region of heavenly societies. The former states are states of "exploration and preparation," or of judgment, during which the spirit is free to manifest his choice of heaven or of hell; the last state comes after that choice has been openly and fully made, and is a state simply of preparation, or instruction, but not of judgment. That the time of this third state is not included in the thirty years mentioned in n. 426, seems indicated by the fact that in that passage those thirty years are given as the limit of all spirits in the world of spirits, while later on in the work, (n. 512), it is stated that the third state, or state of instruction, "comes only to those who come into heaven, but not to those who come into hell"--indicating that the time of duration common to both good and evil, does not include this third state into which the evil do not enter.

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As to why they do not enter it, we read that it is "because they cannot be instructed, wherefore their second state is also the third, which ends in this, that they are altogether turned to their own love, thus to the infernal society which is in a similar love. When this takes place, then from that love they will and think; and because that love is infernal they do not will anything but evil and do not think anything but falsity; these are their delights because they are of their love, and hence they reject all good and truth which they had before adopted because it had served their love as means. But the good are led on from the second state to the third, which is the state of their preparation for heaven . . . ." (n. 512.) It Will be noticed that it is not here taught that the evil on the conclusion of their second state are cast into hell, but only that they are "altogether turned to their infernal society." Taking now the teaching in the Diary, the two teachings together would seem to indicate that after the evil have passed through their second state--the limit of which is thirty years--they do not necessarily at once enter into their hell, but are for a time in the state of devils in the world of spirits, alternately entering the hells and being emitted therefrom,--time, the extreme limit of which is fifty years from entrance into the other world. This state is not called in the Writings a "third state," because in it they are essentially, even as to their externals, in the hells and nothing is added to them for their final preparation. They are simply more completely vastated. With the good, on the other hand, while in the third state they are essentially in heaven, yet many things are added to them for their final preparation. Therefore with the evil "their second state is also the third which ends in this, that they are altogether turned to their own love."

The remaining passage, (A. R. 866), while affirming the preceding teaching that the limit of the time of "preparation" of the good for heaven and the evil for hell, is thirty years, adds this further particular, that during this period of preparation none of the evil can maintain themselves in imaginary heavens beyond a period of twenty years. And, we might note in passing, that this passage seems to offer a further confirmation of our statement that the thirty years' stay in the world of spirits does not include the third state. For after placing this limit on the time in that world, the passage goes on to state that "it is upon those who are in that world that the Last Judgment was accomplished." It certainly was not accomplished upon those who were in "the state of instruction" by angelic teachers.

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     Summing up our conclusions from the three passages we have been considering, the whole teaching would be, that man's stay in the world of spirits proper is limited to thirty years. During these years there is being effected a continual separation of the good from the evil,--a continual judgment. During this period all, both good and evil, are in freedom to turn to heaven or to hell; all can come alternately into the state of their externals and the state of their internals; all can imagine themselves to be really in a state in which as a fact they are not. During a portion of this period the evil are permitted to form imaginary heavens,--but not for more than twenty years. After twenty years they may still remain in the world of spirits; but not as concentrated bands simulating heaven, only as wanderers, or, perhaps, like Calvin, as refugees in simple societies.

     When the first and second states are completed,--states never exceeding thirty years in duration, the good, entirely separated from the evil, are led to heavenly societies where they are finally prepared by instruction in the truths of heaven. But the evil are either cast into hell, or for a time alternate between the hells and the world of spirits, in which latter place they serve as subject spirits, and are at the same time wholly divested of all ability to turn themselves elsewhere than to their own loves.

     A concluding word may be said as to the meaning of the various terms of earthly time mentioned in the Writings as applied to the spiritual world. There seems to be, in the mind of some, a disposition to so apply the teaching that there is no time in the other world, as to take these terms in some purely correspondential sense. Thus, that the thirty years' duration in the world of spirits does not mean thirty years of our earthly time, but is a purely correspondential term indicating a completeness of preparation.

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This idea has its origin in a misconception of the teaching as to time in the other world. It is true that there is no earthly time there, for such time is simply a measurement of the sun's progression, but nevertheless there is a progression of state; there is change and duration; and to one, who, like Swedenborg, was in both worlds at the same time, this progression could be expressed in terms of earthly time. Indeed something of this takes place with us as between our spirit and our body. For instance, we say "in twenty years a man's mind matures." Yet the twenty pears have nothing to do with this progression to maturity. It goes on quite independent of earthly time, and yet in a certain orderly development in steps and series. But although thus independent of earthly time, still while we are in the body, we are able to express this spiritual development in terms of earthly time, and indeed, so regular is the order of development of the mind, we are able to express it with some degree of exactness. That is, we can say that, as a fact, all men do in general mature in twenty years.

It is in this sense that we are to take Swedenborg's expressions of time as applied to the spiritual world. When he says thirty years he means thirty years of our time, and not some indefinite period to be thought of correspondentially.
IDEA OF GOD 1907

IDEA OF GOD 1907

Among so-called learned men absolute atheism is generally scouted as untenable. Agnosticism or "know-nothingness" is not uncommon, but the idea which probably receives most sanction among the leaders of the learned world is that God is some great cosmic force universally present and omnipotent in creation. This idea seems to have been accepted by a New Church minister of Scotland, who, in a letter on The New Theology, printed without comment in Morning Light of August 10th, condemns the old anthropomorphic idea of God, and adds, "The Divine is coming to be understood as the Infinite self-living substance interpenetrating all space, infilling 'the spaces between the molecules' and occupying the whole realm of being. . . . The personality of God consists more in the unification of the cosmos by His indwelling spirit than in a personality according to ordinary flesh and blood standards." Shocking as such a belief must be to the devout reader of the Writings, who has learned, knows and perceives that God is Very and Only Man, yet there is sufficient of plausibility in it to warrant him who would; think deeply concerning the Ruler of the Universe, in examining it to uncover its inherent falsity.

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The anthropomorphic idea of God, which the learned world has so readily rejected, is, in terms, the idea of God as a mere man; that is to say, they reject the idea of the universe being created and governed by One who is a man. As one writer expresses it, God is as far above being a man, as man himself is above the rest of creation. In a certain understanding this sounds plausible enough, especially when we consider the idea of God entertained in the vastated church--an idea of a mere man, swayed by human passions. But if we examine more deeply into this rejection of the anthropomorphic idea of God, we shall find that essentially it is a rejection of the very humanity of God.

There is truth in the statement that God is "the Infinite Self-living Substance interpenetrating all space, infilling the spaces between the molecules and occupying the whole realm of being," for God is Very and Only Substance, the Infinite Lord in whom we live and move and have our being. But in the world where this statement would be accepted, it is nothing but an expression of absolute falsity, a veil for the hiding of interior forms of atheism, a new statement of the old Arian heresy which sees in the Infinite nothing but an impersonal force infilling all creation. And the reason of this all pervading, essential, and indwelling falsity, lies in the rejection of the Lord Jesus Christ, without an acknowledgment of whom there can be no true idea of God, no theology and no religion. For what does the "learned" world understand by this "self-living substance infilling all space?" What else than the forces of nature? Orderly, indeed, and powerful, but without Divine Love and Divine Wisdom. It is this which constitutes the worship of nature so severely condemned in the Writings. The learned are willing to recognize the "deity" of the force of nature which is within all space and occupies the whole realm of being, but in this acknowledgment there is nothing of worship, nothing of humility, nothing of the acknowledgment of self as evil, in a word, nothing of religion; and all, because God is not acknowledged as a man.

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To such a state as this apply the words in True Christian Religion: "Some, in order that they might separate God from nature, have thought out some most universal thing which they have called the Ens of the universe; and because they know nothing further about God, thus Ens becomes with them an ens of the reason which means not anything." (n. 11.)

     It is "because they know nothing further about God," and not because there may be an admission that "the Deity" is the substance infilling the universe, that men are in blindness and ignorance concerning God, and that interiorly in their ideas lurks the acknowledgment of nature alone. And the deeply hidden cause of this is the conceit of human intelligence,--a conceit which refuses to acknowledge the possibility of Divine Revelation and sees in itself alone the source of increasing light.

     It is true that the Divine infills the Universe, for He is in all space without space and in Him is the whole of creation effected-but the acknowledgment of this would be essentially an acknowledgment of nature alone, unless to it were added the perception and confession that the Divine is Very and Only substance from whence all created substances exist and subsist. And even this acknowledgment would yet be a worship of nature unless it be also perceived and confessed that God is in the Human Form. "Unless the idea be formed concerning God that He is the first Substance and Form, and concerning His Form that it is the Human Form itself, human minds would readily induce on themselves fantasies, like specters, about God Himself, about the origin of men, and about the creation of the world. About God they would take to themselves no other notion than a notion as of Nature in her firsts, thus as of her expanse, or as of inanity or nothingness. " (T. C. R. 20.)

     The New Church can have no sympathy with what is ordinarily understood by the Anthroponrorphic idea of God, i. e., the idea of Him as a human man. On the other hand, it has nothing but abhorrence for the idea of those in the world who reject this anthropomorphic idea, for with it they also reject all idea of God as a man.

     God is a man,--but a Divine Man,--a Man in whom is Divine Love and Wisdom, in Divinely Human Form, He is a Man, not like men--the anthropomorphic idea--but of whom men are the images.

702

He is omnipotent in the universe as the Only living substance, from whom proceeds every moment the life and activity of the Universe. But this Divine Proceeding by which the Lord is omnipresent and rules the universe, is the Proceeding from God-Man. The whole universe therefore aspires to the human form, for its Soul and Life is the Supreme and Divine Human. It was this Divine Human form that was revealed and made manifest to the very eyes of men in the Lord Jesus Christ.

With the increased light which study of the Writings will bring, the Church will come into always clearer and more sublime ideas concerning the omnipresence of God-Man in the Universe, and the government of his Divine Love and Divine Wisdom. But with this increased light will come a clearer perception and a more devout acknowledgment of the Lord Jesus Christ who is God- with-us. Without this acknowledgment there is no possibility of seeing the presence of God as infilling the Universe, other than as the presence and rule of nature; no possibility of acknowledging the Divine Love and Wisdom; no possibility of acknowledging God as a Man; no religion, no worship; nothing but pantheism, more or less subtly veiled. It was for this reason that the Lord has revealed Himself as a man. That revelation in the Land of Palestine was the preparation whereby men could be prepared to enter into more and more sublime ideas of God, which shall strengthen, not weaken, the perception of Him as a man; ideas which shall lead them to think of God not from His person, but yet in Person from Divine Human Form, i. e., think of Him as a man, but to grow in the perception that He is a Divine Man.

We repeat, this perception and its growth is not possible in the slightest degree without the ultimate acknowledgment of the Lord. It is this acknowledgment of the Lord that is the great Rock upon which the New Church is forever founded. It is this acknowledgment that is the stone upon which the learned world stumble and fall; and beneath the glittering guise of notions that seem, to proclaim the omnipresence of "Deity" betake themselves to the dark shades of naturalism and neopantheism, in which Arius more subtly raises his head and "reigns to the end."

703

STUDY OF THEOLOGY AT CAMBRIDGE 1907

STUDY OF THEOLOGY AT CAMBRIDGE BAMAN N. STONE 1907

EDITOR New Church Life:

     The statements on page 438 of the July number of the Life do injustice, unwittingly doubtless, to the instruction in theology in the Theological School at Cambridge. The class recently graduated, on every other week of the school year during their course, carefully studied and had four recitations in the New Jerusalem and its Heavenly Doctrine, Heaven and Hell, Divine Providence, True Christian Religion, and Conjugial Love. They also passed satisfactory written examinations on these works. Occasionally a lecture, the dictation of notes, or a discussion or written essays by the class, took the place of the regular recitation. This last year eight conversational lectures were also given by the Rev. Mr. Ager, having special reference to the present theological views in the Christian Church. On the alternate weeks the class received faithful and thorough instruction in the science of correspondences and the spiritual interpretation of the Sacred Scripture. That three "instructors" were regularly employed in the School instead of one "professor" has been in my judgment no disadvantage, but rather otherwise. The President of the School, the Rev. James Reed, has in charge the Department of Theology, and the instruction has been given under his careful supervision. He has frequently been present and taken part in conducting the recitation. It may be added, finally, that the divine origin and authority of Swedenborg's Theological Works have been fully and heartily acknowledged by both teachers and students.
     Yours sincerely,
          BAMAN N. STONE,
Fryeburg, Maine, August 1, 1907.

704

FREDERICK ELPHICK 1907

FREDERICK ELPHICK FRANK K. ROSE 1907

     The Church in England has experienced the loss of one of its loyal members, Mr. Frederick Elphick being suddenly called to his use in the other life. All those who have been associated with him in Church uses will feel the separation as a personal loss. His gentle, genial personality won his way into our affections without effort, and even those with whom he had to disagree, always regretted that such differences of opinion should occur, and still retained their affection and respect for him. Indeed the differences were not of his seeking, but the progress of the Church in England has not been unattended with combat, and from time to time it has been necessary that action should be taken that involved the separation of section from section.

     Our friend never willingly entered into these combats, but when it was necessary for him to do so even those who disagreed with his position would bear testimony to the gentle firmness with which he declared it and the consistency with which he supported it.

     He was one of the band of pioneers that followed the Rev. R. J. Tilson in his separation from Conference, and continued a loyal and constant supporter of him until the troublous times came that accompanied the birth of the General Church.

     It was characteristic of the man that, amid the turmoil and disturbance that then agitated the English Church, he should urge patience upon his fellow churchmen, and advocate the continuance of the previous state. For some time he advised that we in England should recognize the freedom: of our fellow churchmen in America, but take no action ourselves, continuing to worship the Lord as a united body, but these conditions of union were too external to calm the troubled waters, and eventually amid the kaleidoscopic changes that surged through the society, he found it necessary to form an independent decision and to act upon it.

     It was a grief to him that this decision involved a severance of his long friendship with his then pastor, but he did not hesitate, for with him, all personal considerations were subordinate to his love for the Church and the desire for its welfare.

705

From a passive recognition of this position, he was forced by successive developments into taking a prominent part in that separation, which has since resulted in the formation of a branch of the General Church in England.

     His latter days were to him days of quiet enjoyment of the uses of the Church, and it was in these days of peace that the winsome personality of our friend found its true scope. All who met him felt the sphere of genial happiness that beamed from his face and infected all who came into contact with him at church, or at social, or as host at the garden parties at Innisfallen, which closed our Assemblies when they met in London.

     It was in the more intimate, social sphere that our friend's thought flowed most easily into his speech. He never sought opportunities for public speech, but his disinclination for it never prevented him giving utterance to his views when he felt that it was necessary, and on these occasions his remarks were always valued and appreciated for the sincere, unaffected love of the Church that prompted them.

     His life in this world was ended with dramatic suddenness, for on July 25th, while traveling by rail to meet his wife, he was taken suddenly unwell, and passed away before he could be removed.

     His memory will remain with the Church, not as one of those dominant personalities that force themselves upon his fellows, but as that of a kindly, gentle Newchurchman, thoughtful and considerate of others, loyal to the Doctrines, that he loved and consistent to them in his life.
     FRANK K. ROSE.
INCORPORATION OF THE SWEDENBORG SCIENTIFIC ASSOCIATION 1907

INCORPORATION OF THE SWEDENBORG SCIENTIFIC ASSOCIATION 1907

As the result of a widespread and growing interest in Swedenborg's Scientific and Philosophical works, an interest that had already expressed itself in the formation of various local bodies actively studying these works, and with the purpose of fostering and encouraging this interest and activity, the Swedenborg Scientific Association was organized in the year 1898, with the Reverend Frank Sewall, A. M., D. D., as its president.

706

In its Constitution this Association proclaimed its objects to be: First, "To preserve, translate, publish, and distribute the scientific and philosophical works of Emanuel Swedenborg;" and Second, "To promote the principles taught in these works, having in view, likewise, their relation to the science and philosophy of the present day."

The time was ripe for such action and the Association found a wide field of work before it. The New Philosophy, a paper devoted to the promulgation of Swedenborg's science and philosophy, was immediately secured as the official organ of the body. The energies of a number of scattered workers were concentrated. As a direct result of what had already been done, to say nothing of the impetus that was given to the study of Swedenborg's science and philosophy, most valuable work has already been accomplished. The Association has caused to be transcribed 4,175 pages of Swedenborg's unpublished Manuscripts. It has published translations of many of the lesser Manuscripts formerly practically inaccessible. It is at present engaged in publishing a translation of the treatise De Sensibus. It has been revising translations of Swedenborg's works now out of print. It has stimulated and encouraged a great deal of work along these several lines outside its immediate borders. It was instrumental in sending Mr. Alfred H. Stroh to Sweden, an event which resulted in the discovery of many new Documents, as well as of much new and interesting matter respecting Swedenborg's life, and this undertaking was one of the primal causes that led to the publication of the magnificent edition of Swedenborg's works now being issued by the Royal Swedish Academy of Sciences.

For the better carrying out of its work the Association has recently been chartered. It is therefore legally conditioned to take charge of funds and to receive donations and bequests for the prosecution of the important work it has undertaken. It is now a legally incorporated body.

707

     A vast amount of work still remains to be done. One of the main obstacles to a thorough study of Swedenborg's science has been the difficulty of obtaining the works. Many of the translations that have been published are now out of print. Only comparatively few of the works are accessible in Latin. Much of what Swedenborg wrote still remains unpublished in any form. It is most important that the works which have already been transcribed should be printed, and that translations of them be published.

     This work is progressing slowly but it cannot go on without funds. The Association is now fully prepared to undertake the work, but it looks to the Church for the support without which the work cannot possibly be carried on, and it earnestly appeals for assistance to all who have an interest in Swedenborg's science and philosophy.

     There are many ways in which those who realize the value of the work that the Association is doing, may support it. One way, surely open to every one interested in the spread of the teachings of that great master mind, Emanuel Swedenborg, is to become a member of the Association. It is to its membership that the Association must look primarily for the fostering of that interest without which the work cannot increase. The regular membership fee is One Dollar a year, or One Dollar and Fifty Cents including The New Philosophy, published quarterly. The New Philosophy may also be subscribed for separately at the rate of One Dollar a year, and friends of the work night render valuable aid by subscribing for several copies to be distributed amongst those who are or who might become interested.

     A second way to support the work is by special donations. Such donations may be for special purposes or they may be for the support of the general uses of the Association.

     A third and most desirable mode of support is by bequests. That the work may be carried on more completely, rapidly, and efficiently, it is especially desirable that the Association have more extensive funds upon which to draw, and that it accumulate sufficient capital to provide a steady income for the enlargement and maintenance of the work. The Association, as has been said, is now legally organized to undertake the trust of such funds, and it is to be hoped that there are those so inspired with the importance and love of the work that they will be moved to support it in this substantial manner.

708

     In any of these ways all who are interested in furthering the work, which was started nine years ago, may uphold it in a real and material way. The tremendous importance of the undertaking is a sufficient justification of this appeal to the Church and to all who are interested.
     FRANK SEWALL, President.
     REGINALD W. BROWN, Secretary.
NEW CHURCH BOOK LIST 1907

NEW CHURCH BOOK LIST 1907

     Child, Rev. Thomas. The Bible: its rational principle of interpretation, by Thomas Child. London. T. Sealey Clark & Co. [1907.] 98 p. port. 18cm.

     Church of the New Jerusalem. What it believes. Published for A. H. Cline, by Saul Brothers, Chicago. [1907] 16cm.

     Hyde, Rev. James. The old faith re-stated, by the Rev. James Hyde. London, Frederick Warne & Co., 1907. 116 p. 18cm.

     The Library also acknowledges the receipt of four volumes of The Olive Leaf from the Rev. J. E. Collom, of Las Angeles.

709

Church News 1907

Church News Various 1907

     FROM OUR CORRESPONDENTS.

     PITTSBURGH, PA. Your correspondent, having neglected to furnish any news from this section since January, is obliged to review nearly a half year's events. The season since Christmas has seen considerable social activity. There was a vaudeville of original "stunts" given by the young people's club, and a musicale by the society, both affairs for the benefit of the church mortgage fund. They were successful in every way, and the fund has been materially increased thereby. A number of lesser social gatherings occurred during the spring, and the season closed with a dance at the Bellefield Club. All the good fellowship that had been enkindled during the year burst forth that evening, and made it a banner event. A class has been formed by the young women of the society for the purpose of studying the work on "Conjugial Love" with Mr. Pendleton. Lively interest has been taken, and the study will be resumed in the autumn. The Assembly in Bryn Athyn caused quite an exodus of Pittsburghers, and vacation time, following so closely, has considerably lessened, the attendance at church. However, the philosophers, braving summer heat with the same undaunted spirit with which they faced the blasts of winter, continue to meet regularly. K. W.

     GLENVIEW, ILL. The recent Assembly at Bryn Athyn had the effect of materially reducing the population for a time, some twenty-five adults attending from Glenview. They have come back singly, by twos, and in groups, and by the beginning of August the last of those who had extended their vacations to visit points between here and Philadelphia, had returned home to the fold. There was no mistaking the note of sincerity with which all spoke of the useful and exceptionally happy time they had had.

710

We usually talk these matters over after they occur, and on the pastor's return, a meeting was held, at which those who had been at the Assembly sought to bring something of the character and sphere of the meeting to those who had been unable to go.

     The stay-at-homes were not quiescent, however, during the absence of their brethren. The Nineteenth of June was observed with appropriate speeches at the dinner which was held for all, and the usual recreations which our park affords were enjoyed. On the Fourth of July, also, there were speeches on patriotic themes, to say nothing of fireworks and the flag drill, while the boat on the lake, the donkey, and the "one-horse shay" worked overtime, to the evident delight of the numerous children, who never seem to tire of those diversions, which the kindness of some devoted lovers of children place at their hands.

     Services were discontinued for three Sundays during Assembly time. On one Sunday an evening service was held, the Rev. W. B. Caldwell preaching a sermon on the subject of Prayer. The Rev. F. E. Gyllenhaal, who stopped over at his home in Glenview, on his way to take charge of the work in Denver, recently favored us with a sermon on Temptations. Other recent discourses on Sunday have been on the subject of the Lord's Omnipresence, The Transfiguration of the Lord, and an exposition of the text, "Ye are the salt of the earth."

     The attentive observer and listener, may, if he be watchful, note some premonitory rumblings in the way of an awakening of interest in Swedenborg's science--no doubt one effect of the late Assembly. One catches snatches of conversation here and there, which seem to indicate that certain numbers of last year's Life are to be drawn from, their back-shelf seclusion, and certain articles on deep and occult themes are to be read, re-read, pored over and perused. The other day the pastor was detected in the act of reading the Principia; books with green covers have been seen in various places, and Dr. King. our scientist, goes about with a more abstracted air than usual. It looks as though some were determined to find out for themselves just what the point really is, and to fix these hitherto elusive finites and elementaries. K.

711

TORONTO, ONT., CAN. We have had what turned out to be a most useful visit from the Rev. Mr. Acton and Mr. John Pitcairn. The festivities inspired by the presence of these gentlemen began by a luncheon given by Mr. Pitcairn at the King Edward Hotel. The theme proposed by the host in his opening remarks was The Growth of the Church, and the speech-making was of the usual high order, including addresses by the Rev. Messrs. Cronlund, Bowers and Acton. The latter responded to the toast The Growth of the Church from Doctrine; he took occasion to give a clear and comprehensive explanation of the First Natural Point. The address was listened to with deep interest and aroused the greatest enthusiasm on a subject which has only been somewhat obscurely seen hitherto in this Society. The interest in this subject was of such a character that a repetition of the address was demanded at a tea given in honor of our guests on Saturday evening at the church. The tea was given on the lawn, and it was gratifying indeed to hear the expressions of admiration from our guests over the great improvement in the grounds, due, let it be known, to the untiring efforts of Herr Rothaermel and his band of willing workers. After the tea, those present assembled in the dining room, and the sublime subject was again to the fore in a toast to the Academy. Mr. Acton repeated his address, which was followed by a number of speeches, and three hours elapsed in the contemplation of a theme which might be regarded as uninteresting and dry, with interest unabated. One of our guests was heard to remark that one of the qualifications of a Newchurchman was the ability to pass from the sublime to the ridiculous, with celerity and grace. This feat was performed, for did not Mein Host Rothaermel bid us to his home, where, assisted by Frau Rothaermel, he dispensed genuine hospitality amidst song and decorous greetings. This delightful series of meetings was concluded by the Sunday services, at which Mr. Acton delivered the sermon. We bade our guests good-bye at the South Parkdale station at four o'clock Sunday afternoon, and the memory of their short stay with the instructive addresses by priests and laymen, the songs, the happy, good fellowship, will remain with us for many a long day. X.

712

     COLCHESTER, ENG. The children's social on Whit Monday was very largely attended. There were seventy-three persons present, including fifteen visitors from London. Tea was served at half past four o'clock, followed by dances, games, and other diversions; but the gem of the evening was a children's play, entitled "A Discontented Fairy," in which twenty children took part. This was a most charming picture, and we all feel deeply indebted to Mrs. Gill for the time and labor expended upon it. Before separating, our pastor said he would take this opportunity to wish Messrs. W. F. Cooper and W. Howard, Godspeed and a pleasant voyage to America to attend the General Assembly. In response both our young friends spoke of the strong desire they had to make this visit, the stimulating cause being the internal bonds that unite us in the Church. Mr. Cooper was asked to convey hearty greetings from the Colchester Society to the General Assembly, and Mr. Denny asked Mr. Howard to convey a similar greeting from the London Society. Mr. Denny also spoke in appreciation of the work of the General Church.

     June Nineteenth was celebrated on the Sunday preceding that date, and the celebration took the place of the usual doctrinal class. The toasts treated mainly of the future promises to the Church. They included such subjects as The Lord's Coming, The Light and Life to be Given by the Divine Truth, The Abundance of Knowledges, That all Remains will be Gathered into the Church, and That the Church will increase in Numbers from a Small Beginning. The evening concluded with a toast to the "Decennial of the General Church," responded to by our pastor, and one to the Priesthood, responded to by Mr. Potter. On July 28th, Mr. Alwyn Appleton, Jr. made a public confession of faith, our pastor officiating.

     The Sixth Annual Assembly of the General Church of the New Jerusalem in Great Britain, was held at Colchester on August 3d, 4th and 5th, and proved a time of great spiritual refreshing and a landmark, we believe, in growth and development. Our visitors numbered twenty-seven. The average attendance at meetings was fifty-four. This gratifying result was in no small measure due to the presence of the Rev. C. E. and Mrs. Doering.

713

Mr. Doering was the bearer of a message from; our Bishop. He also gave us an excellent account of the recent Assembly in Bryn Athyn, and read a paper upon the "Support of the Church." On Sunday, August 4th, our pastor was assisted by the Rev. C. E. Doering, who preached an excellent sermon to a congregation numbering seventy-five. The Holy Supper was administered to forty communicants. On Monday, August 5th, we had a day's outing with the children at Stanway Green. Our numbers reached the total of eighty-six. Dinner and tea were prepared by our friends, Mr. and Mrs. Motum, and right well they carried it through. The weather proved: unkind to us for two or three hours in the afternoon, and interrupted the pretty little play which Mrs. Gill and the children had prepared for us. We had to keep under cover for tea, with some degree of discomfort. The weather soon brightened, however, and a group was taken by Mr. Gill, and Mr. Potter's class gave us a selection of glees and part songs, which were much enjoyed. Then cheers were called for those who had worked so well to make the outing a success. These were lustily given, and then with the shades of evening falling we gathered together and turned our steps homeward. F. R. C.
Chicago District Assembly 1907

Chicago District Assembly 1907

Announcements.

The Seventh Chicago District Assembly of the General Church will he held at the Sharon church, Chicago. Ill., October 25th to 27th. Visiting members and friends of the General Church who expect to attend will please notify Mr. L. V. Riefstahl, 850 Walnut street, Chicago, Ill., who will make provision for their entertainment. DAVID H. KLEIN, Sec'y.
APPEARANCES 1907

APPEARANCES Rev. WILLIS L. GLADISH 1907

715

NEW CHURCH LIFE.
VOL. XXVII.     NOVEMBER, 1907.     No. 11.
     Much is said in the Writings of appearances in Heaven, in the World of Spirits and in Hell. We are told that all things about an angel are appearances representative of his internal state. When the inhabitants of any region go away and new ones come all the scenery is changed. We are told that all journeys there are but appearances representative of changes of state.

     In the World of Spirits and in Hell there are also fantastic and unreal appearances; so that one will appear on high above the head when he is really in hell beneath the feet. Magnificent images and temples will be swept away by a ray of heavenly light and huts full of crevices containing monstrous forms will appear in their places. (T. C. R. 187) So that it is possible to get the idea that there is no real substance in any of those appearances but that they are merely the mental images of the mind projected outside of spirit or angel and appearing to him as about him when in reality they are only within him.

     Much is said also of fallacies and of the apparent truths and goods of doctrine and in contrast with genuine truths and goods. And it is also taught that all truths are but appearances, that absolute truth is with the Lord alone; that angels even of the third heaven must always remain in appearances and think from them. So that it is possible to get the idea that there is no fixed and absolute truth but that truth to one is no truth to another.

     There could be no greater mistake than to think in this way of the appearances in Heaven and in the Word and the Writings.

716

     The fact is that all appearances in Heaven are real appearances because they are as they appear. All that is seen in Heaven does actually exist as much as do the more permanent things of this world. They are composed of the substances of that world brought into form by the Lord through the minds of the angels and by the extension of those mental forms in and through the sphere which surrounds the angels. When those mental forms cease in the angels' minds the substances held together in corresponding forms outside the angels are released and instantly return to their elements, and are dissipated in the surrounding air, no substance being destroyed. The processes both of creation and of dissipation are the same as in this world only that here forms grow slowly and are dissipated slowly because the spiritual form is here clothed with the inert substances of the material world. In the spiritual world things are created in a moment and dissipated in a moment.

     These things are called appearances in the spiritual world because they are the external forms in and by which internal things appear. In themselves real and substantial they yet present in correspondent form to the angelic mind higher realities, more interior truths.

     So it is with the truths of Divine Revelation. All the truths of the internal sense of the Word are genuine truths. They are rational truths, truths such as are acknowledged in the Heavens. The fact that each truth is capable of being opened that a more interior form of truth may be seen in it, and finally at the heart of it is the Divine Truth Itself stripped of all appearances does not destroy the reality of the truth but establishes its reality. It is real because God Himself is real and is the inmost essence of it.

     These truths are appearances only because they are so Divinely formed that higher and purer forms of truth may appear in them, even as a man's soul appears in his face. In the letter of the Word there are apparent truths which are not real or not as they appear This is because they are given in accommodation to the state of children and men who are in sensual light. But these apparent truths are capable of receiving and transmitting the light of genuine truth to all who do not confirm themselves in the appearance to the rejection of the reality.

717

But of these apparent truths and of the unusual appearances of Hell more will be said later.

     Whatever is created by the Divine or whatever goes forth from Him carries His image with it. But whatever goes forth from Him does not rest until it reaches its ultimate where it first subsists. And as it forth through the Heavens and the several planes of nature, it is in each successive degree, covered with performs that partake more of the gross finite and less of the Divine. Each lower degree is as a body to the next higher, hence it is a form and representative of it; or it is as its face in which the internal is presented to view on a lower plane. On each plane this truth is a reality. It is equally as much a reality on the lowest plane as on the highest, just as the earth exists as really as Heaven does. But if one wishes to know more interior forms of truth, rising into greater intelligence and wisdom, he must not remain in the lower and more general truths but must view them as appearances and representatives, although genuine ones. He must resolve them into their particulars, must see the truth of the higher planes which is covered and veiled by this general form of truth.

     It is in this way that all things seen in Heaven are regarded as appearances.

     Journeys, then, are appearances, not because they are not, for they are and do actually occur. But the reality back of them causing them to take place is a change of state. One changes his state there by advancing through different societies. The journey is as real as the change of state, but the change of state is prior because it is the cause of the journey.

     It is a still more interior truth that in these journeys the spirit or angel does not really change his place. But that is when he is regarded as to his ruling love and his consequent position in the Gorand Man. This does not change. But his external mind does change and does pass through successive societies along ways in the spiritual world.

     For spirits and angels appear to be where their thought is, thus where they think themselves to be. For perception is communicated there and every one appears to others as he appears to himself. (A. C. 7475)

718

Therefore one may be as to his internal and his ruling love in one region and quarter of the spiritual world and yet may not appear there either to himself or to others. That is, however, his real place and in the Lord's sight he is continually there and is governed by the Lord as a member of that society. Yet when his external mind and its affections engage him elsewhere he appears elsewhere both to himself and to others. Therefore, the appearance of visiting other regions is a real appearance because he really does it as to his external mind, while as to his internal ruling love which is constant and changes not he has not moved from his own place and his own society. It is true that the natural mind cannot see how one can be in two different regions of the spiritual world at the same time. But that is because of its limitations. The natural mind is wholly in time and space and cannot see Divine Truths. Yet it can, nevertheless, acknowledge them and can see that they are true though it may not see love, they are true. That the good are seen to the right and the evil on the left by an angel, and this in every turning of his body, is an appearance, but a real appearance; because the Lord from His Sun sees the good and the evil so constantly and the angels see from Him and hence see things as they actually are. (A. C. 4882.)

     All appearances are real which are internally as they externally appear to be. This is the reason that all appearances in Heaven are and must be real.

     In Hell and in parts of the World of Spirits unreal appearances are seen because those who are there have the power of closing internals and inducing an external appearance contrary to the internal.

     By phantasy one appears to himself to be exalted on high. His perception is communicated to others and they, too, see him on high. His external mind is on high, his ruling love and real self are in hell. If those about him are able to see him as he is in the light of Heaven the phantasy will be pierced like a bubble and he will himself, from their perception, see himself as he really as and will fall from on high into the depth.

     If the Word were written only for the rational, as the Writings are, it would contain only genuine truths, i. e., truths in harmony with spiritual, celestial and Divine truths.

719

But the Word is a complete man in form, even to the sensual and corporeal body. The Word in the letter is not only for infants and the simpler but also for the evil. Therefore, it contains fallacies, but not hurtful ones unless they be wilfully confirmed as truths, to the rejection of genuine truths. They are such fallacies as can serve to convey genuine truths to those who are in charity.

     Men and angels must always be in appearances, must see appearances and must think from them; but those who are rational or, what is the same thing, who are in the light of Heaven, do not think according to appearances but according to genuine truth.

     The reason that even the angels are in appearances and think from, them is that the human begins in the inmost of the rational. And the rational as to truth is formed of truths taken in through the natural; that is, by the images and impressions received through the senses, and by doctrine understood according to the testimony of the senses.

     By regeneration these truths from a natural origin are purified and refined. Their fallacies are put off and they are drawn upward and conjoined with good inflowing from the Lord by an internal way into the rational. Thus the rational is formed, namely, by good and truth which flow in conjoined by an internal way from the Lord; and by truths which man gains as of himself by an external way.

     The truth inflowing by an internal way is wholly above man's grasp excepting as it finds reception in the truths gained externally by man as of himself. Then first celestial and spiritual truth becomes as if man's own. He receives it, sees it and thinks according to it. But without the vessel, or the external truth, man receives nothing of what inflows from above. These forms of truth drawn in through the natural are all appearances. As first received they are mingled with fallacies. But fallacies are put off as truths are raised up to form a genuine rational until they are not contrary to the genuine truths of doctrine. The celestial things of the rational, inflowing through the internal man, arrange and form these truths of the rational, so that they can be united with them.

720

Yet, owing to the origin of the truths which receive the inflowing wisdom from on high and which give form and quality to it before it becomes as if man's own; because these forms in which and from which man thinks are all from nature and are appearances; it is evident that without appearances no thought would be possible.

     Sweep away all appearances and nothing would be left but the universal infinite. Man would be like one looking out upon an ocean without shore or limits. His eye would rest upon nothing. He would cease to receive even inflowing life from the Lord; for there would be no outlet and no termination, and hence no reception of wisdom and love.

     But although man is in appearances and must think from apparent truths he need not think wholly according to them. He must see the appearance, must speak and teach according to it. Yet he can always think also above it and must do so if be is truly rational. And in teaching he must also teach the genuine truth which is represented by this appearance.

     This is the way the Lord teaches. In the letter of the Word He gives apparent truths in great abundance; but He also gives genuine and naked truths according to which apparent truths are to be understood. In the Writings, where the internal truths of the Word are made known, teaching is continually given according to appearances, though the appearances are not so external as in the letter of the Word. The apparent truths of the Writings are rational truths either of the first, second or third degree; thus they are natural truths illumined by the light of the first, second or third Heaven.

     A word further, here, of the apparent truths of the letter of the Word and of the genuine truths of the Writings; which latter are also at times called appearances. There is, nevertheless, a great difference between the appearances of the letter of the Word and the genuine truths of the Writings. The Word in the letter abounds with such statements as that God is angry, jealous, revengeful. "I make peace and create evil." (Isa. 45:7.)

     These are not genuine but apparent truths. They are like the rising and setting of the sun.

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It is a sensual truth that the sun rises and sets because it so appears. The genuine truth is that the earth turns upon its axis. But when the genuine truth is known it may be said to be all appearance representative of the fact that every finite creature alternately turns toward and away from the Divine, thus having its morning and its evening. It is in a similar way that the genuine truths of the Writings become, in turn, appearances of more interior truths. In themselves genuinely true and not apparent truths as are those of the letter, they contain and present still more internal truths.

     But although the truth is given, even in the Writings, accommodated to several different planes and therefore more or less clothed and covered with appearances, yet the naked Divine Doctrine which so clothes itself is also given; so that men and angels seeing and thinking first according to the appearance can then rise above the appearance to the Divine Truth and can understand even the naked Divine Truth itself after a manner. As, for example, concerning the Lord. Men and angels must always think of the Lord from shape as a Man. Without that there is no thought of Him. But having thought of Him from shape one can rise above that to think of Him as omnipresent. There is on the one hand the thought from space, thus from; the natural mind; then follows the thought from essence or from Divine Truth. Thus the mind while thinking in space yet is not bound by space but rises to Divine Truth itself; although the manner is which this Divine Truth is understood is still qualified by the limits of the finite mind.

     The Lord alone thought from intellectual truth while in the world, that is, above the rational and its appearances. But yet His first rational was in appearances and thought according to them. This He saw from His natural man and reproved His first rational. (A. C. 1914) Thus in the lower planes of His Human, before glorification, He thought from appearances; and then He rejected the appearance to think according to intellectual truth.

     Man cannot think, of himself, from intellectual truth. But he can do so from the Lord, that is, from the Writings.

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For intellectual truths, which are pure spiritual and celestial truths, are revealed by the Lord in the Writings in great abundance. Man first thinks from intellectual truths when he begins to believe in simplicity that the truth is true because it is revealed by the Lord in His Word.

     It is an intellectual truth that all life is from the Lord. It is an intellectual truth that all good and truth are from the Lord and none from man. It is an intellectual truth that nothing but good is from the Lord, although He controls the evil. It is an intellectual truth that the celestial man has from the Lord a perception of good and truth.

     These and many more of the truths most familiar to us are pure intellectual truths above the sight of the rational. The rational can never see that man's life is not his own. But we compel the rational to accept it because the Lord has revealed it. And then, having accepted it, the rational can find many things both natural and rational which confirm and prove the genuine truth. The rational never admits man to spiritual truth. And if the rational were consulted man would never accept any genuine truth. The office of the rational is not to introduce to truth. The Lord alone can do that in His Word. The rational is to be a reward to confirm and establish truth which has been accepted by a kind of perception which transcends the rational.

     These pure intellectual truths make the Heavenly Doctrine. We accept them. We teach them to our children. They are so familiar that we hardly recognize that they do transcend the rational; and yet they do. But the rational, having accepted intellectual truths as revelation, can see them shining out of innumerable appearances which represent them and testify to them at the same time that they conceal them from an unenlightened rational. It seems paradoxical to say that the rational never admits men to spiritual truth and that if the rational were to be consulted as to the reception of Divine Truth man would always reject the truth. For the revelation for the New Church is a rational revelation. It is addressed to the rational and must be received in the rational if it is received at all. Yet that the rational if consulted would reject genuine Truth is stated many times in the Writings. (See A. C. 1936, 1940, 1944, 1947.)

723

     Revealed truth must be received in the rational and must be received in a rational manner. But that man may receive it he must humble and afflict his rational. His rational must submit itself under the truth of the Word. Its own light must be rejected that it may be enlightened by the light of Divine Truth. After this is done man can receive Divine Truth into his rational, can see it there and can confirm it by known facts and by reason. But in and by its own light man's rational can never see above appearances, hence can never see genuine truths.

     The Lord rejected and dissipated His first or natural rational and put on a Divine Rational. Thereupon He was able to rise wholly above appearances and enter into the genuine realities of the absolute Divine. Man always retains his first rational although, by regeneration, it is removed to one side and he learns to live and think and love from the Lord. Therefore man must always retain appearances of truth. But by means of appearances he is able, through the Heavenly Doctrine, to see above and beyond the appearance that he may accept the genuine truths.

     All teaching, therefore, properly begins with Divine Doctrine or naked truth. But so long as it is the naked truth it is not so seen as to be man's own. Or if seen it is only seen internally and not yet externally. Then the Doctrine is to be taught and confirmed by appearances, correspondences and accommodated forms in order that the external mind may see it and assent. But the mind must be kept from resting in the appearance as itself an absolute form of truth. The apparent truth must be recognized only as a help that the higher truth within may be seen. Then after the apparent truth is seen its external form can be cast off and be no longer regarded except as the precious stone which adds splendor to the light that shines upon it.

     The first thing is the pure Divine Doctrine, thus the Lord Himself. Next are the appearances as the coverings with which He clothes Himself that He may enter also the lower degrees of the human mind. And finally the genuine truth is again seen shining in and through these accommodated forms. Then even the lowest planes of the mind and the lowest forms of truth are illumined with the pure Divine light itself and the Lord is made present even in the sensual mind of man.

724

DAN-ACKNOWLEDGMENT 1907

DAN-ACKNOWLEDGMENT Rev. C. TH. ODHNER 1907

     Dan is a lion's whelp, leaping forth from Bashan." (Deut. 33:22.)

     "Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent on the way, an arrow-serpent on the path, biting the horse's heels, and his rider shall fall backward. I wait for Thy salvation, O Lord." (Gen. 49:16-18.)

     There are with men two general affections out of which are to be born all things of the Church with him the affection of external truth, and the affection of interior truth. These are represented in the Word by the two wives of Jacob; the external affection is called Leah, and the internal affection Rachel.

     At first only the external affection is active and fruitful, while Rachel, the affection of interior truth, for a long time remains barren. Nevertheless, this interior love possesses a hand-maiden, a subordinate and subservient affection, by means of which there may be a mediate approach to her mistress. This mediate affection is represented by Bilhah, who signifies the affection of affirming interior truth. In other words, Bilhah is the affirmative disposition towards the interior things of faith and life, the existence and supremacy of which are recognized even before they are fully understood and loved. This affection may be illustrated by the state of a young man, who; though still in the general love of the sex, is well disposed and affirmative towards the teachings concerning true interior conjugial love, the meaning of which he cannot practically realize as yet.

     When, then, the regenerating man enters into and conjoins himself with this affirmative affection, when he confirms himself in this affirmative attitude, there is born to him a son, a new, cardinal and essential principle, the first beginning of a more internal state of the Church with him. This son is represented by Dan, who signifies the acknowledgment of interior truth, the acknowledgment which necessarily results from an affirmative attitude.

725

And this acknowledgment now opens the way for conjunction with the affection of interior truth, on account of which Dan was adopted by Rachel, who rejoicing said, "God hath judged me, and hath also heard my voice, and hath given me a son; therefore, she called his name Dan."

     In the original Hebrew DAN means "a judge," and in the supreme sense he signifies the Divine Judge, who is Mercy and Justice itself, and who appears as a Judge only to those who do not acknowledge Him. In the mediate internal sense Dan signifies "the holy of faith," for the holy of faith, or the whole of faith, ultimately rests upon and is contained in the acknowledgment of interior truth, and it is this acknowledgment which judges, that is, separates those who are of the Church from those who are not of the Church. And in the lowest degree of the internal sense Dan signifies the first and external good of life, the good which results from the acknowledgment of interior truth, a good which is not yet the good of love itself. (A. C. 4608.)

     It is quite possible, therefore, to come into this acknowledgment and yet make no further progress, and if a man remains in this state, he becomes a Danite in the evil sense, as described in the parting words of Jacob to his sons: "Dan shall be a serpent on the way, a serpent-arrow on the path, biting the horse's heels, and his rider shall fall backward."

     "A serpent" is the sensual man, whose reasonings are described by the "serpent-arrow;" the "heels of the horse" are the lowest degrees of the understanding, and the "rider" is the man himself.

726

Therefore, if a man remains in the mere acknowledgment of interior truth, and judges all things from truth alone, without charity, he remains a sensual man, for truth itself is only form and appearance, an external manifestation to the intellectual senses. No matter how interior this truth may be, if a man judges from it alone, his reasonings are but the poisonous bites of a serpent, perverting the lowest degrees of his understanding and causing the mind to "fall backward"--to recede from progress in spiritual life.

     For instance, a Newchurchman may recognize very clearly the doctrine concerning the authority of the Writings, and persuade himself that this acknowledgment is going to save him, somehow, while he is still unwilling to give up the evils which he loves. He finds various excuses for these evils, persuading himself that these do not matter so much, as long as he remains "sound" in the Doctrines, but all such reasonings are but the stings of the "serpent-arrow," destroying all true understanding and life within him. For "not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father, who is in heaven." (Matth. 7:21.)

     Nevertheless, Jacob added to his warning these words, "I wait for thy salvation, O Lord," expressing the trust that the Lord, by His aid, will bring man out of this first state of mere acknowledgment, which, with all its dangers and possibilities of faith-alone, is nevertheless a necessary and hopeful stage, being the only possible intellectual beginning of the regenerate life.

     Moses, therefore, in his last blessings upon the twelve tribes, describes Dan as being "a lion's whelp, leaping forth from Bashan." A "lion" signifies the power of Truth, and especially the Truth concerning the Lord. A "lion's whelp" is the first acknowledgment of this truth, and "Bashan," a fertile region beyond the Jordan, signifies genuine, though external, natural good. (A. C. 3923, 6367)

     A lion's whelp,--a royal young affection, not to be despised! Such is Dan, the acknowledgment of interior truth, in its best aspect.

727

The love of the Lord, as He hath revealed Himself in these latter days in His Divine Human,--this is the lion-king, the supreme and most powerful of all loves in the Church, but this love is at first only a "lion's whelp;" it must begin its life by the acknowledgment of the power, the omnipotence, the authority of the Lord in His Divine Truth. Though there is danger, grave danger, if man remains merely in this acknowledgment and makes no further progress, get what possible progress call be made without it? If, indeed, the young lion is from Bashan, if the man is affirmative towards interior truth from genuine affection of good and of use on the natural plane, and not only from cold reason and for selfish ends, there is then in his acknowledgment both innocence and power, innocence, because he is willing to subordinate the notions of his own intelligence to the authority of the Lord's Divine Truth; and power, because the Divine Truth is then permitted to work freely within him and through him, omnipotent to save.

     A lion's whelp may be fierce of aspect to those who deny, to those who refuse to acknowledge the authority of the Lord's truth, but it is strong in combat against evil and falsity, strong as Sampson, the Danite, who slew a thousand Philistines with the jaw-hone of an ass. The ass represents the lowest degree of the rational, and the jaw-bone of the ass is the natural rational truth of Divine Revelation, which destroys all the false reasonings of those who deny the Lord. But though fighting is necessary when the Truth is assailed, yet fighting is not the supreme end of spiritual life; it is necessary, but only in order to insure freedom for ultimate peace and progress. If the man confirms himself in the love of fighting, for the sake of fighting, he is bound to become, instead of a lion's whelp, a serpent on the way, whose arrow-head is raised against the heels of every horse upon the path.

     Each of the twelve tribes of Israel after the conquest of Canaan received an inheritance which as to geographical position was in exact correspondence with the spiritual signification of the tribe itself.

     Thus to Dan there was given a tract of land in the extreme west, along the Mediterranean Sea, just to the north of the land of the Philistines.

728

Here, also, was the city of Joppa, then, as now, the only sea-port of Palestine.

     The Great Sea signifies the Letter of the Word, and those who live by it in the west, are those who are in the lowest degree of faith and charity, men who are in natural and literal and therefore obscure perception of good and truth. Everyone is necessarily in this state in the beginning of regeneration, and there is no way of entering into the Church except by the gate, the seaport, of acknowledgment of the letter of the Word, that is, through Joppa, in the country of Dan.

     But while man is in this introductory state, he is more or less in a state of truth alone, next door to the Philistines who are in faith-alone. He is not a Philistine, however, for he has a certain affirmative affection of interior truths, which actuates him to live according to the truth which he acknowledges, but the good as yet lies deeply hidden and stored up within the truth. They who, are such, in the other life, and do not act from the love of good, but only from obedience to the authority of Truth, are in the first or ultimate heaven. (A. C. 6396.) And this heaven, it will be renumbered, appears as a great sea to those who are in the superior heavens.

     Those who are in this state are appointed to act as guardians of the gates of heaven, and thus, also, Dan acted as the guardian of the Holy Land against the invasions of the Philistines. Dan is a judge, because he is in the acknowledgment of interior truth, and therefore he loves to judge and discriminate between truth and falsity, and to fight especially against that greatest of all heresies, the faith-alone which arises from the denial of the Lord. He is as yet more concerned about the integrity of the Doctrine than about the interior life according to the Doctrine, and on this very account he is better fitted to guard the external, the general truths of the Church. But this state, with the regenerating man, is only a temporary or occasional one. The pilgrim does not permanently remain in Joppa, in the country of Dan, but passes on towards Jerusalem in the country of Judah.

     If, however, he remains in Dan, he becomes a Danite, and the Danites were a ruthless and unscrupulous race, as may be seen from the Book of the Judges.

729

We read there of an expedition of six hundred warriors from Dan who went forth in search of new possessions. On the way they came to the house of Micah, in Mount Ephraim, and in return for his unbounded hospitality they took away from him his consecrated priest, his ephod, his teraphim and graven image of silver.

     This illustrates the danger of remaining merely in the acknowledgment of interior truth, without at the same time cultivating the gentle graces of mercy and charity. A man may acknowledge the authority of Divine Revelation, and he may acknowledge the teachings concerning the vastated condition of the Christian world, and he may, from this, confirm himself in a state of self-righteousness and spiritual pride, and in contempt and bitterness against those who do not see as he sees. In dealing with those whom he considers spiritual enemies, or weak brethren, he may injure their state, and take from them the only things of Religion which they know and cherish.

     For instance, a Newchurchman, by dealing contematuously with the fallacious doctrines of a simple person in the Old Church, may deprive the latter of his faith in the Letter of the Word, without convincing him of the spiritual sense. Or New Church parents man, by harsh and constant criticism of others, whether in the church or not, destroy with their own children the natural sympathies of childhood and thus raise up a generation or Danites, conceited, contemptuous and uncharitable. All this, however, does not mean that there should be no judgment, no discrimination, no criticism, but there must be just judgment a judgment from good will, and not from truth alone, or from the love of spiritual dominion.

     The colony of Danites, mentioned before, found a new dwelling-place at the extreme northern boundary of Canaan, near the headwaters of the Jordan, in the city of Laish, where dwelt a people "quiet and secure, having no business with any man. These people the Danites took by surprise, and "smote them with the edge of the sword, and burned the city with fire.

730

     Having occupied this city, which ages before, in the time of the Ancient Church, had been known under the name of Dan and now again received this name, the tribe of Dan dwelt henceforth at the extreme north as well as the extreme west of the land of Canaan, and this land, therefore, was measured in its whole extent as being "from Dan to Beersheba," by which is meant the whole of the Church, from: outmosts to inmosts.

     Thus Dan became, in a double sense, the gate of entrance into the Holy Land, for the only natural approach to this land, from the north, was through the Lebanon valley of Syria, and thence through northern Dan into the valley of the Jordan.

     Thus again we are impressed with the lesson that the only gate of entrance into the Church is by means of the acknowledgment of the Word and of the Doctrine from the Word. The north signifies ignorance, and Syria signifies cognitions, the knowledges of the Doctrines of the Church.

     What a complete picture, this, of the progress of a man out of the Old Church or out of the gentile state of childhood and youth, into the spiritual life of the New Church! Coming from the north, from a state of complete ignorance, he must first pass through the valley of instruction, he must investigate the Doctrines, he must acquire knowledges which at first are were scientifics in the external memory. Little by little he begins to see rationally a glimmering of truth in these knowledges, and they then become cognitions stored up in the interior memory.

     Finally, when he has convinced himself that the particular doctrines are indeed true and rational, he finds himself before the country of Dan; he is confronted with the momentous question: Whence are these Doctrines? Are they of God or of man? If he confirms himself in the idea that they are of man, he then turns away from the gateway of acknowledgment, and there is no possible entrance into the spiritual things of the Church. And if he tries to climb in some other way he is a thief and a robber, and ultimately is cast out by his own negative affections. But if he answers to himself that the Doctrines are of God, he then enters through the gate of acknowledgment, and highways are opened before him on every side into all the interior things of doctrine and life in the Church.

731

     Thus we see that Dan,--the acknowledgment,--as it is the gate, is also the judge, as to whether a man is to be or is not to be a true member of the Church. It was on this account that the courts of justice, in ancient times in the Orient; were held at the gates of the cities and towns, and for this reason the Turkish government calls itself to this day "the supreme Port." For there are gates in the world of spirits leading into heaven, but no one can enter in who does not acknowledge, in heart as well as in understanding, the Divine authority of the Lord in His Word. Acknowledgment, therefore, is the first means of communication and conjunction with all things of the Church, and with all things of Heaven.

     But as Dan was the first boundary of Canaan to one approaching the land, so it was the last boundary to those residing in that country. And, in the same way, as acknowledgment or affirmation of Divine Truth "is the first general principle with the man who is being regenerated, so it is the last with the man who has become born anew." (A. C. 3923.)

     For the regenerated man considers such acknowledgment as a matter of course, as a thing so well established as to need no further consideration. Thus the question of the authority of the Heavenly Doctrines becomes the last thing, instead of the first, with an interior member of the Church, and his mind is recalled to this subject only when it becomes necessary to defend the church against the perversions of foreign invaders. But he does not care to dwell permanently in Dan, at the gate and threshold of the Church, for his desire is to dwell at peace in the land itself, and to go up to Jerusalem to worship the Lord.

     We may now be able to understand the somewhat surprising fact that the tribe of Dan is completely passed over in the enumeration of the twelve tribes, which are mentioned in the seventh chapter of the apocalypse as having "the seal of God in their foreheads." As to this we are taught that "Dan is not mentioned in the Apocalypse, because he was the last of the tribes, and dwelt furthest off, and therefore could not signify anything in the Lord's New Heaven and New Church, in which all things will be exclusively celestial and spiritual. Therefore, instead of Dan, there is Manasseh." (A. R. 362.)

732

And again, "Dan was passed over, because those who are only in the affirmation of truth, and do not go any further, are not in the Lord's kingdom, that is, among those who are sealed." (A. C. 3923.)

There is in these passages much food for reflection for all members of the external New Church. In how far has the Church as a body, in how far has each one individually, advanced beyond the gate of acknowledgment into the real light and life of the New Heaven and of the New Church. Alas! After more than a century of organized existence the Church as a whole as yet has not even passed through that gate, but is still debating whether the Revelation of the New Jerusalem of God or of man; and the vast majority of nominal Newchurchmen appear at this day more confirmed than ever in the negative spirit, in the monstrous notion that the Divine Revelation of the Lord in His Second Coming is not the Word of God. Hence, as is evident to any one acquainted with the history of the New Church, there has been but little progress in the Church as a whole during the past century, either in numerical growth or in doctrinal development, or in the distinctive uses and interior life of the Church. Nay, at the present day there are unmistakable evidences of decay, of retrogression, of a general return to the Old Church, which is supposed to be so permeated with "influx" from the New Heaven, that it actually is, or is rapidly becoming the veritable New Jerusalem upon the earth.

And those to whom the Lord in His mercy has given light enough to recognize and acknowledge His new, spiritual Word, and who thereby are able to discriminate between the Old and the New, in how far do these still tarry in the gate, in how far are they judging from truth alone? This question call be answered by each one only by a frank examination of his attitude towards his brethren, not when they agree, but when they differ from him. How do we feel when our brother does not agree with our own conclusions and aims? Are we ourselves quite free from the odium theologicum, the "church hatred," which has been the curse of the ages? Do we recognize his freedom to differ, or do we feel impatience and a proneness to appeal to "authority" to beat him down in lieu of patient and rational argument?

733

The desire to silence him, to force him to acknowledge, is always from truth alone, not from; good. It is the attitude of Dan.

     Affirmation, acknowledgment, acceptance of the authority of truth, is most necessary, but it is well to remember that faith in and from authority, even though it be the Lord's own authority, comes at first from without, and is an external faith. In childhood and youth, and at the beginning of the spiritual life of every man, there is no faith except such as is induced from without, for there is not as yet any light whatever within. We believe because we are so taught, and because the teaching seems reasonable.

     For instance, how do we know that there is a life after death? At first we answer, "father and mother say so. Teacher says so; therefore it must be true." And afterwards we answer. "The Church says so; the Lord so declares in the Word and the Doctrines." This is necessarily the beginning, for if we begin by denying, we will never come to know from within, because we do not want to know.

     But all this acknowledgment only serves to build up an external faith within us, a faith that is not yet our own, but of others with us. And no matter how much we may study and learn, no matter how profoundly versed we may become in the interior Doctrines of the Church, our faith still remains an external faith, a scientific faith in the memory, a faith that falls off like a cloak when we enter the spiritual world, unless we make it our own by conviction. And there is no conviction without experience, and no experience without the trials of temptation in life. Then only, when the truth has been tried in the fiery furnace, when it has been found the on1y safe guide upon a long wandering, when it has been found so precious that we willingly lay down our own life, our own delights and hopes and ambitions, in order to follow it, then only has our faith become internal faith, the faith of our new self.

     That it is possible for those who acknowledge, to become so enamored with the mere acknowledgment as to become permanently Danites, is abundantly evident from the whole history of the race. Take the Jews, for instance. They were all Danites, acknowledging the authority and infallibility of the Old Testament, which they neither understood nor obeyed.

734

How proud they were because of their acknowledgment, how arrogant, contemptuous, hateful and cruel toward all outsiders! And the present Christian Church is full of Danites, traditional Christians, who indeed acknowledge the Word and "the faith once delivered unto the fathers," but care nothing for its teachings and still less for its applications, for see how they are everywhere treating each other, and how they are treating the men of black, or red, or brown, or yellow skin!

     And so, in the New Church itself, it is to be feared there is many a traditional member, who, indeed, acknowledges the Writings as a Divine Revelation, but whose faith is only persuasive and superinduced. He may have been "born and raised" in the New Church or he may have fought his way out of the Old Church; at one time he was a great admirer of the beauties of the New Jerusalem, but he has allowed his first love to grow cold. He still considers himself a sound Newchurchman, and looks with contemptuous pity upon those in the Old Church. But he reads but little in the Writings, nowadays; he is dissatisfied with his brethren, and does little or nothing for the Church. But he may still remain strong on the Doctrine of "Authority."

     But we need not go outside of ourselves for illustrations of the danger of remaining a Danite, for each one has the tribe of Dan within him in the spiritual geography of his own mind, to the west and the north, outside of the mountainous region occupied by the New Church within him. It is to Dan we descend in times of war, to defend our faith in the Lord and the Church, but let us beware of tarrying there for ever.

     It is delightful even to the natural man to fight for that which the natural rational sees and acknowledges to be true. And it is equally delightful to see and acknowledge the errors and evils of all others who are outside our own particular gates. But it is not so delightful to see and acknowledge the falsities of our own judgment and the evils of our own life. And yet, without this acknowledgment, our intellectual acceptance of the Divine authority of the Writings of the New Church amounts to nothing at all, for without it we do not, in fact, accept what these Writings reveal, in most unmistakable language, respecting the nature and tendencies of our own selves.

735

Or we may recognize and acknowledge all that is said about the utter badness of the human proprium, and rejoice in hearing it denounced from the pulpit in the strongest terms. But if any one should tell us to our face about some manifest evil of our own particular proprium, or if it should come to our ear that someone has said something about this evil of ours, then where is the acknowledgment and the affirmative attitude? Apart from the impropriety of back-biting, or gossiping, or of anyone assuming to act as a conscience for another, is it not a fact that in the New Church, as in the Old, those who are merely or chiefly in the acknowledgment of truth are always ready to acknowledge the proprium guilty of all, evil in general, but of no one evil in particular? They acknowledge the former from authority, from persuasive faith, but not yet from experience, conviction, and from internal, living faith.

     In the New Church, and in the New Heaven, there will be no tribe of Dan, for Dan is outside the boundaries of the heavenly Canaan. There will be no mere acknowledgment and no judging from truth alone in that land. How, then, shall we escape from the state of Dan, in order to become true citizens of the New Jerusalem? By remembering that the place of Dan, in the New Church, is given to the tribe of Manasseh. And this tribe, descended from Rachel through Joseph, represents "the will of serving, together with the act of serving, which is the effect, thus the ultimate, in which mutual love and understanding are and co-exist." (A. R. 355.)

     Thus by the cultivation of good will toward one another, instead of judging from truth alone, and by serving one another from good will, instead of ill will, the bitter, unripe fruit of Dan may become the sweet, useful fruit of Manasseh, and thus we may finally pass out of the gate and the boundaries into the promised land itself.

     Dan, the lion's whelp, may, indeed, become changed into a serpent upon the way, but "by the Lord's help" it shall not be thus with those who truly love the New Church. "I wait for thy salvation, O Lord." Amen.

736

NATURAL POINT AS THE "NEXUS." 1907

NATURAL POINT AS THE "NEXUS." C. TH. ODHNER 1907

     In the Principia Swedenborg clearly demonstrates that the first natural Point or Divine creative Conatus is the medium between the Infinite and the finite. Being the medium, one would naturally conclude that the Point is also the "Nexus" or connecting link between the Creator and His creation, of which Swedenborg treats in the work On the Infinite. This would seem to be a very simple proposition, but in the latter work the author introduces certain new terms which at first may appear somewhat confusing to the reader. Abandoning the term "first natural Point," Swedenborg now makes use of the terms "the purely simple," (pure simplex), and "the Nexus," while the first finite is often called "the first simple," a term which in the Principia he occasionally applies to the first natural Point. Now some have supposed that this "first simple" is the same as the "purely simple," or Point, and that the Nexus, (which he identities with the Only-begotten Son), is infinitely superior to the Point,--being the medium between the Infinite itself and the Point. If this view were correct, the Principia theory would, of course, be wrong at its very inception. It is the purpose of this paper, however, to show that the Principia system is in entire harmony with the work On the Infinite, and both works in harmony with the Word of God in its spirit and its letter. The first natural Point is one and the same with the purely simple; and this, again, is identical with the Nexus, the Only-begotten Son, the Divine Human from eternity.

     Addressing himself to the question whether the Infinite "is the pure and the simple," Swedenborg, in the work On the Infinite, speaks as follows:

     The mind nevertheless remains in ambiguity; and in order that it may investigate the essence of the Infinite and Divine, it passes analytically from the geometrical and mechanical to something that is similar to what is geometrical or mechanical,--to a something pure, to something that is not finite, that is indivisible, not extended, not consisting of parts, and thus neither formal, nor modified,--that is, to the purely simple; and in this it acknowledges something as it were primitive, constant and agent, before finites can thence exist, and existence subsist.

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For things extended must in the last instance originate and subsist from not extended; things possessing magnitude, dimension, space, and form, must arise from things void of magnitude, dimension, space, and from things limited from things not limited; things geometrical from their points; in a word, all things composite from things simpler, and the simpler from things purely simple. But if the purely simple be the primitive, from which compounds could exist successively, as the limited from the unlimited, the extended from the non-extended, things geometrical from their points, or as numbers from, things simply one, they could not have existed without a mode, or the analogue of a mode; nor without respect to something of limit in the simple, although it be only a single limit, the simple therefore being not finite, for the finite must consist at least of two termini, or of a double end; and therefore must originate out of the multiplication of simples in a simple mode or the analogue or mode. (Inf. pp. 14, 15.)

Here, then, we have an entity, termed "the purely simple," which is described as superior to that which is geometrical and mechanical, yet bearing a semblance to it; an entity that is pure,--not finite,--indivisible--not extended--not consisting of parts,--analogous to the geometrical point,--the primitive of all compounds,--the simple unit of all numbers, possessing but a single limit. To these predicates Swedenborg adds, further on, that "in it there is nothing finite, but that it is the same with THE, INFINITE," (Swedenborg himself thus writes it in capital letters),--that it is "a state or conatus to motion," and that "it cannot be derived from any other source than immediately from the Infinite." (p. 27) It is impossible not to recognize in this "purely simple" entity the very entity described by the identical predicates as "the First Natural Point" in the Principia.

Now, as to that other simple entity, which Swedenborg terms "the simple finite" or "the finited simple," (simplex finitum), he has this to say, in the same work:

738

     The simple finite is not the sane with the purely simple, for it is finite; and because it is Finite, it is of course finited by things more simple: therefore, the above mentioned simple [the purely simple] is more simple than the finite simple and the latter, consequently, is relatively as it were composite; for if there are things more simple than in it cannot be the purely simple, because it acknowledges a thing more simple. This finite simple, therefore, acknowledges a mode, by which it is finited; it acknowledges ends for which it is finited; it acknowledges a quality by which it is finited, and that thus and not otherwise, it is a finite. And since the purely simple is devoid of parts, extension, space, and figure, and yet parts, extensions, spaces and figures had issued from it, so this finited, simple could not have derived its origin from any other source than from things purely simple, by which it was made finite. (P. 156)

     In other words, there is the same relation between the purely simple and the finite simple as there is between the first natural Point and the first finite. It has been shown that the purely simple is the same with the first natural Point, which is the medium between the Infinite and the first finite. It follows, then that the finited simple is the same as the first finite. Swedenborg, in fact, repeatedly calls it the "first finite" even in the work On the Infinite. And the First Natural Point, consequently, is--the Nexus, concerning which we read in that work as follows:

     On the Nexus between the Infinite and the first finite. The mind now desires to go further and to inquire into the Nexus between the Infinite and the finite, the nexus between the cause and the causated.... The mind now approaches closer and closer in thought to the first finite, but before taking hold of it, and determining to explore it, the mind proposes and fulminates certain middle questions, viz., whether there is a nexus, and whether it is possible to discover the nature and quality of the nexus which subsists between the cause and the causated, or between the infinite and the first finite. (pp. 90, 91.)

     It will be noticed that in the very heading of this paragraph, as well as in its test, the Nexus is said to be between the Infinite and the first finite. Since, therefore, the Infinite of the Principia is the same with the Infinite in the work On the Infinite, since the first finite of the former work is the same as the finite of the latter work; and since in the former it is shown that the Point is the medium or nexus between the two quantities, how is it possible to doubt or to deny that by the "nexus" in the latter work is meant the Point?

739

And since it has been shown that by the "purely simple" is meant nothing else than the Point, which is the nexus, how is it possible to doubt or to deny that the "purely simple" is the nexus?

     There is, however, a statement in the latter work which seems to throw this proof into some doubt, viz., the sentence that "As it is evident that no intermediate or proximate cause of this double nature is possible, the conclusion follows, that the Infinite is the immediate cause of the finite or first simple. And this is the answer to the first question; so that it is no longer doubtful that the Infinite is the immediate cause of the primitive or purely simple," (p. 93).

     The statement that the Infinite is the immediate cause both of the finite or first simple and of the primitive or purely simple, has led some to suppose that the first finite or first simple is the same with the primitive or purely simple, a conclusion fruitful of great confusion. In order to clear up this difficulty, it is necessary to adduce the paragraph as a whole.

     In attempting to simplify and unravel the difficulty [as to the existence of a nexus between the Infinite and the first finite], it first occurs to us to enquire if reason be competent to decide whether the Infinite is the immediate, or whether it is the immediate, cause of the finite? On pondering this question, and carefully considering its philosophical reasons, it is evident at once according to all reason, that there can be no medium between the Infinite and the primitive. For if there were a medium, or an intermediate cause, either this cause would be infinite, and therefore distinct from the first infinite;--which would be contradictory of the Infinite, (for how could there be two Infinites, one the cause of the other, unless in point of infinity they and the same?)-or else it would be finite and therefore from this [first] finite, and consequently a finite like the first; which would be to multiply entities unnecessarily; for the question is at present. Is there a cause intermediate between the Infinite and the primitive? The suggestion then occurs, whether an intermediate cause be possible, partaking at once of the Infinite and the finite. But this is soon rejected, when we remember that any finite whatever, the least or the greatest, attached to the Infinite, would be equivalent to nothing; which proves that the two must be distinct.

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When thus it is seen that no intermediate or proximate cause of this double nature is possible, the conclusion follows that the Infinite is the immediate cause of the finite or first simple. And this is the answer to the first question; so that it is no longer doubtful that the Infinite is the immediate cause of the primitive or purely simple. (Inf. pp. 92, 93.)

     From this passage, then, it is evident, 1) That there call be no further medium between the Infinite and the primitive, or purely simple, or first Point;--"there can be no medium between the Infinite and the primitive." 2) That the primitive or Point is not finite, since if it were, it would be the same as the first finite,--from which, however, it is distinct. 3) That the primitive or Point cannot possibly be of a double nature,--infinite on one side and finite on the other, but must he either absolutely infinite or absolutely finite. 4) That if the Point were in any sense or respect finite, that finite side, if "attached to the Infinite," would be equivalent to nothing,--that is to say, there would be the Infinite alone. 5) That since the Nexus, or primitive, or Point is purely infinite and the same with the Infinite, it, as the Infinite, is the immediate cause of the first finite or first simple. 6) And that, since there is no further medium between the Infinite itself and the Point, the Infinite itself is also the immediate cause of the Point,--in other words, it is the Infinite itself self-produced, self-proceeding, or standing forth out of itself.

     Swedenborg then proceeds to show that this primitive, purely simple, or first natural Point is identical with the Only-begotten Son of God. In a passage pregnant with unending theological consequences to himself and to all future men and ages, he says:

     Let us now see whether God Himself, or the Infinite, has not been pleased to reveal to us this very thing; for He tells us that He had from eternity an Only-begotten Son, and that this Only-begotten Son is the Infinite, and is God, and that the connection between the finite and the Infinite is effected by the Only-begotten Infinite and God; and that the Father and the Son are one God; both infinite, both the Creator of the finite universe; that both concurred in the work of creation, yet that the two are so distinct that the one is the Father, the other the Son; the one the first Person, the other the second; wherefore in respect to the names of the Father and son, and in respect to the word "Person," they are indeed two, but in infinity and divinity they are ONE AND IN THE SAME.

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In this way we have here something like what reason has dictated, viz., the existence of a Nexus between the finite and the Infinite; also the declaration that the final cause belongs to the Infinite, but thought the above Nexus; and that the connection between the Infinite and the finite is through the Son, and through nothing else.

A preacher of Old Church "orthodoxy;" would no doubt shake his head at this serious departure from, the terms of the Athanasian Creed, but nevertheless Swedenborg is strictly scriptural in ascribing the work of the Creation to the Son as well as to the Father, for the Word in the letter clearly teaches that the Only-begotten is the Divine and infinite Mediator not only in the work of Redemption but also in the work of Creation. For "in the beginning was the Word, and the Word was with God, and God was the Word. This was in the beginning with God. All things were made by it, and without it there was made not one thing that was made. In it was life, and the life was the light of men. . . . And the Word became flesh and dwelt among us, and we saw His glory as of the Only-begotten of the Father, full of Grace and truth.' (John 1:1-14.)

It is self-evident that these verses treat of the Doctrine of Creation and of the Incarnation of the Creator, and it is evident, also, that it was upon these Divine teachings that Swedenborg based the philosophy of his Principia and his work On the Infinite. In all reverence we would suggest the first natural Point or the Nexus as the proper interpretation of "the Word," in the deeper natural or philosophical sense of these introductory verses of the Gospel of John. "In the beginning was the Word." The beginning, in this sense, means the beginning of the Divine work of Creation, and this beginning could have been none other than the Divine Effort or Conatus or Point of pure motion or Love, proceeding towards the production of a finite world. "And the Word was with God," for this Divine Conatus was with and within the infinite substance of the Divine itself. "And God was the Word," for God Himself was that Conatus and the Conatus was God Himself in His first standing forth or proceeding.

742

"All things were made by it, and without it there was made not one thing that was made," for by means of this Point or Conatus all finition and creation was effected, so that there is nothing, not even one thing in the universe, is not, both as to substance and as to form, made by this first and only substance and this first and only form. "In it was life, and the life was the light of men," for life is motion and motion is life, and the pure and central beginning of all motion, the Conatus or Point of Divine activity, is life itself. And this substance and form, which is life itself, animating all things, is the very Sun of Heaven which is the light of angels and of men.

The Gospel story continues: "There was a man sent by God; his name was John. He came for a testimony, to testify of the light, that all might believe through him. He was not that light, but that he might testify of the light." By John, the Baptist, was represented the Word in the letter, which in its rude and simple form appears like a man, not like a god,--human, not Divine. This Word in its literal form is but a testimony or a witness to the Divine Truth within, in order that al, ever, sensual and corporeal men, may be led to that truth. In itself, as a letter, it is not the true light, but the forerunner who comes to prepare the way for the true light of the internal Divine Sense.

But by John is represented not only the written Word in its letter, but all natural truth, wheresoever revealed, which bears witness to spiritual truth, prepares the way for it, introduces it, and confirms it. Thus, also, the natural, scientific, and philosophical truth in Swedenborg's preparatory words, is truly a new John the Baptist, who came to prepare the way for the Lord in His Second Coming. As this truth dawned upon Swedenborg in his earlier career, and in his mind laid low the hills and made smooth the ways for the reception of the Doctrines of Heaven, so this same truth will serve with us all, and for the New Church as a whole, as a preparation for the Heavenly Doctrine. It has been given in order "that all might believe through it." Not only may there be minds in the world which cannot he reached immediately through the Word and the Writings, but only by the way of a true natural science and philosophy, but even within the Church there can be no true belief without a true understanding, a true natural understanding.

743

And it is a simple fact that the theological Writings of Swedenborg will continually be misunderstood without an understanding of the natural truth which prepared the way for the spiritual truth which the Lord revealed through the means of Swedenborg's natural mind.

     Even so it is with the First Natural Point. It was the idea of the mathematical point of the philosophers that prepared the way for the conception of the first natural Point of Swedenborg's Principia. And it was this first natural Point that prepared the way for the "pure simple," or the Nexus, in the work On the Infinite, which he there recognized as--the Only-begotten of the Father, full of grace and truth. And it was this conception of the Only-begotten, which became Flesh and dwelt among us, that prepared the way for the coming of Him whom we have seen in His Glory--the Lord Himself in His glorified. His Divine Human, the Light itself.

     This Light has come into the world. It has shone in the darkness, but the darkness has not comprehended it. And even His own, the men of His New Church, though they have received Him as their Savior, Redeemer, and only God, have not clearly recognized Him as the Creator, through whom the world was made, for they have had but vague, abstract, and indefinite ideas as to how He became the Creator. And yet He stood ready, from the beginning of the Church, to illumine our mind with an account of His work of Creation, which, when viewed in the spiritual light which He has revealed, is seen to be logical, consistent, true,--so true that it must be recognized as Divine.

     But the mind of the Newchurchman, conservative and fearful of hidden dangers, stumbles over one stone after another,--Divinely provided obstacles,--not least of which is the teaching in the Principia that the first Natural Point is produced from the Infinite; that it is the seed of things finited, and that "every seed must acknowledge its author, its producer or cause of its production, for it cannot be self-produced; it must therefore acknowledge Him to be its author, who exists of Himself." (Principia. p. 53.)

     From expressions such as these many have formed the idea that the First Natural Point is a created entity, totally discrete from the infinite Lord Himself.

744

But is not the similar, almost the identical language used in the Scriptures of the relation between the Father and the Son? Did not the incarnated creative Word acknowledge the Father as His infinite Author? Did He not acknowledge that "the Father is greater than I?" That "as the Father hath life in Himself, so hath He given to the Son to have life in Himself?" (John. V:26). And yet He teaches that "he that seeth Me, seeth the Father. I and the Father are one." And so also we dare to say that he who seeth this first natural Point, seeth the Infinite itself, in its first see-able or intelligible manifestation and form. For the Point, being infinite, is one with the Infinite itself, even as the Divine Existere is one with the Divine Esse, although, indeed, produced by the Divine Esse--that is, led forth to view.

The notion that the first natural Point is a created entity, is based on the misconception that it is a separate form and substance apart from the Infinite itself. But Swedenborg teaches that it is simply motion, pure and total MOTION, Within the substance of the Infinite. How can motion, pure and total motion, activity itself, be created? "The following things are not creatable: 1. The Infinite; 2. love and wisdom; 3. life, 4. heat and light; 5. activity in itself regarded." (T. C. R. 472) Let us by all means distinguish between the processes of proceeding and creating. To proceed is to lead oneself forth, to go forth, --the one who goes forth remaining the same whithersoever he may go and the degrees by means of which he proceeds are continuous degrees. But creation takes place by means of successive discrete degrees, and discrete degrees arise by means of compositions of the substances of the prior degrees, the resulting compound making a discretely new form and thing. The first finite, being the first compound of the Points, is removed from the Infinite by a discrete degree and is therefore a created entity, but the Point itself, being nothing but pure and total motion, is not discrete from the infinite substance which is moving itself.

But, as a final consideration, does not Swedenborg state that the first natural Point is "Janus-faced," that is, infinite on one side and finite on the other? And must it not, therefore, to some extent or in some way or other be finite and created?

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Such, indeed, has been the general impression hitherto, but this is not based on Swedenborg's own teaching. What he states is this:

This Point is a medium, both as to existence and as to origin; for it first originates from the Infinite, and then gives origin to things finite. On the one hand it acknowledges the Infinite, and on the other the finite; thus it stands between the two, and looks as it were both ways, having respect as well to the immense Infinite as to the immense finite; and in reference to its existence it may be said to participate of the nature of both. It may be compared to Janus with two faces, who looks two ways at once, or at each universe. On one side is the pure Infinite, into which no human mind is able to penetrate, or in which it cannot discover either a least or a greatest, both being completely unknown and of themselves identical: on the other is the mere finite, to which we may have access, through the medium of this Point, which as to its existence partakes in a manner of the nature of both. (Principia, Vol. I. pp. 53, 54)

It will be noted that this ascription of a dual nature is repeatedly said to be "in reference to existence," and not in reference to essence. In reference to actual being, a thing must be either infinite or finite. Nothing can actually be two things at once. A medium between two discrete degrees must be either the lowest of the higher degree, or the highest of the lower degree. There can be nothing between them, for, if it were, then it would again constitute a discrete degree. But as to Existere, as to standing forth, manifestation or form the ultimate of the higher degree may be said to stand between the two degrees, looking as it were both ways. We may take as an illustration a whirlpool in the ocean; it looks both ways--up into the limitless expanse of the atmosphere, and down into the watery depth, --the side which looks down being its one limit or determination. Thus also the Only-begotten, or the Divine Human of the Lord, may he said to look at one and the same time to the Divine itself, or the Father, on the one hand, and to the finite world and mankind on the other hand. This, however, does not make the Divine Human finite, but simply the Divine itself accommodated to the reception of the finite.

746

Editorial Department 1907

Editorial Department Editor 1907

     NOTES AND REVIEWS.

     In the second installment of notes on European Travel, printed in the Messenger, Dr. Sewall writes: "I asked a bookseller in Bremen, on whose tables I found the pamphlet sermons of the preachers of the day, what the tendency of the pulpits of Bremen was in the theological drifts of teaching, and he remarked cheerfully, Mostly free-thinking!" The doctor makes no comment. The curious thing is that when such a criticism on the state of the Christian world is made by an ordinary observer, it is allowed to pass, and even enlarged upon. But when the Writings reveal that state,--why, then we hear the permeation chorus in full swing.

     The literature of "Esperanto" has been enriched by the addition of two New Church tracts,--"Who was Emanuel Swedenborg," and "The Divine Trinity in the Lord Jesus Christ." These tracts were prepared by the Manchester Mining and Tract Society, and about a thousand copies were distributed at the recent Esperanto Congress, by the Rev. Joseph J. Ashby, who is proficient in the "universal language." With the growing interest in Esperanto which is manifesting itself both in America and Europe, the publication of one of the Writings in that language would be a useful missionary undertaking. Advertised through the Esperanto journals, the work would without doubt receive a wide circulation among people of many tongues. Certainly it would be read, if only for the sake of the language.

     As a sample of the way in which a book may be reviewed from its title page alone, we present the following brilliant production from the pages of the Pacific Medical Journal:

     "HEAVEN AND HELL, ALSO THE WORLD OF SPIRITS, OR INTERMEDIATE STATE. FROM THINGS SEEN AND HEARD. . . In the evolution of society we suppose it is necessary to have Elijahs come on earth several times to set the poor deluded mortals on the right path.

747

Wicliffe undoubtedly did good work as did Peers, the ploughman. Savonarola and Joan of Arc ended their lives at the burning stake. Martin Luther barely escaped a similar fate, but Swedenborg and Mary Eddy fared better in their heavenly work. No doubt Swedenborg was an earnest thinker, but any religious sect that still teaches that there is such a place as a brimstone hell, burning eternally to satisfy their God's vengeance, animus and hatred, has no place in the twentieth century of civilization." Quite so!

     With its June issue, our esteemed Australian contemporary, the True Christian Life, retires from the field of New Church journalism.

     The paper was started by Mr. Richard Morse soon after his return from his trip to the United States and England. It first appeared in April, 1905, under the name "Divine Authority, The Old Issue." The editor did not expect to be able to publish more than a few numbers, but the manner in which the first issues were received induced him to continue the paper as a regular monthly. Six issues of Divine Authority were printed, and then, with the formal inauguration of the journal, the name was changed to True Christian Life, of which twenty-one numbers have been issued.

     From the beginning the new paper entered actively into the conflict then going on in Australia. Indeed, but for this publication, the Church at large would have heard little if anything of this struggle; for the New Age was wholly silent as to these disturbing discussions.

     The new journal was emphatically opposed to this "policy of silence." Its editorials constantly called the attention of the readers to the vital import of the conflict, and its articles, including reprints of papers by Dr. R. L. Tafel, the Rev. J. F. Potts, Bishop Pendleton, and others, ably presented the teachings of the Writings on the "Old Issue."

     The "True Christian Life" was, of course, not without its defects. The editor worked practically alone,--editor, contributor and manager, and it is remarkable that he has been able to continue his work so long.

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But whatever its defects, the journal from its first page to its last has remained faithful to the policy with which it started, to proclaim the Authority of the Writings and the Distinctiveness of the New Church. The truth has been proclaimed as never before in Australia, and, whatever the appearances, it must bear good fruit.

The Rev. G. L. Allbutt, writing in the Messenger under the heading "Study the Doctrines," quotes a passage from the private correspondence of the late Rev. Edwin Gould, which, as he justly observes, is worthy of being brought before a larger audience. "I often think," writes Mr. Gould, "that it is with the New Church today very much as it was with the Judeo-Christian Church. . . . To be conformed to the world around them and the Judaizing influences then so potent in the minds of the new believers, was the danger and the temptation to which they were continually exposed, and that against which the Apostles were always warning them. And they seem to have pretty much succumbed to these at last, for it is remarkable that after the destruction of Jerusalem and the removal of the Christian population to Pella we hear no more of that branch of the Church. . . . God forbid that a like fate should he awaiting the New Church of our time, formed from the Christian community around us. There cannot be a doubt that this is our danger no less than it was that of the church of the first Christian Age, and that nothing but the utmost vigilance on our part, and the constant and persevering holding up of the doctrine of the newness and separateness of the New from the Old, and from all pertaining to it, can save us from a similar oblivion."

Words such as these are rarely to be found in the pages of our contemporary, which too often abound in the opposite teaching. And yet it is just such words that are especially needed at this day. We could wish that Mr. Allbutt had not rested content with merely quoting them. For, in the present state of the Church, we fear, that merely to tell the people to "study the Doctrines" is not of itself sufficient.

749

Their leaders must show them that the Doctrines cannot be received until the Old Church, its falsities and "all pertaining to it" have been seen and rejected.

     The Lord, when he appeared among men, not only taught that He was God, but He also taught that the Jewish Church was dead,--dead as to doctrine, and dead as to life. These are the two essentials for the instauration of the Church,--the acknowledgment of the Lord in His revelation, and the rejection of the Old Church that has denied Him.

     But what do we find in the organized bodies of the New Church? A growing practice and tendency to join in the work of the Old Church, and unite with its ends and purposes, to mingle in its worship and to join in its thought and life. The intellectual doctrines of the Writings are indeed generally taught. But as a rule they are taught only in the most general aspect. This statement needs no proof other than the general literature and preaching of the Church. How often do they contain little if anything to distinguish them from the productions of the more thoughtful men of the Old Church? Certainly they offer no suggestion of the hidden arcana, of the wealth of spiritual truths which are revealed in the Writings; they give no foretaste of a new and spiritual life.

     The church is like a man, and like a man it cannot become spiritual until it has recognized the duality of the natural and separated itself from its appearances.

     In the case of man, the opening of the spiritual mind is effected by acknowledgment of the Lord and the shunning of evils as sins. In the beginning of regeneration he does not shun evils because he interiorly sees them to be evil. He shuns them because they are revealed to him by the Lord as sins.

     The like is the case with the Church as a larger man. It is to become spiritual by acknowledging the Lord in His Second Coming, and by removing from itself the life and thought of the consummated Church whose sphere is suffocative and destructive of spiritual life and thought. And at first this must be done from external obedience, not because itself sees the corrupt state of the Old, but because that state has been laid bare in the Divine Revelation, and because this, and not the appearances to the natural man, is to be the guide of the Church's life.

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It is for the purpose of this separation that the Writings give such emphatic and repeated testimony as to the state of the Old Church. That testimony is the testimony of spiritual sight and is based on ocular demonstration, a testimony in the face of which the appearances of this world are to weigh as nothing. The testimony is that the life of the Old Church is evil though veiled over by natural good and religious zeal and piety; and that its thought and doctrine are false, interiorly negative to the Divine Human, though clothed in professions of belief in the Word. There can be no mistake as to the meaning of this testimony, It means that the men of the Old Church when seen in the light of the spiritual world are in evils and falses, and that the simple among them are in fallacies and obscurities; that there is no spiritual light except that which comes from the Lord in His crowning revelation.

Without a total separation, both interior and exterior, from the Old Church, the New Church not only cannot become spiritual, but on the contrary, it is in danger of destruction. And the danger is a very present one at this day, when the leaders of the Church are showing it the path to closer affiliation and sympathy with the Old and when the sympathies and feelings of the man of the Church are so easily aroused by the appearances of religious zeal.

The Church that continues in this state is seeking "oblivion,"--the oblivion of the natural man to genuine spiritual things. It may become, perchance, a sect of the Old Church, with more or less faint traditions of the philosophy of Swedenborg. At best it will remain natural. But it cannot become a new and spiritual Church, the Crown of the Churches.

751

OUR RELATION TO "OTHER CHURCHES." 1907

     When a former dispensation comes to an end,-when the Church specific becomes thoroughly corrupt and a new Church is established on the earth, this new Church at once becomes the heart and lungs of the perverted Church, and the latter--the dead heart and lungs--are immediately and in a most wonderful manner transformed into the new and healthy body-general for the new heart and lungs. Such, at least, is the teaching,--not of the Heavenly Doctrines, indeed, but of the New Church Messenger in its recent campaign for the destruction of the distinctiveness of the New Church.

     Applying this principle to the Churches of the past, we find that when the glory of the Golden Age ended in the night of antediluvian horrors, the Church Noah immediately became the heart and lungs of a sympathetic general body composed of Nephilim and Rephaim and other monsters. Presto! and it was done. Unfortunately the "body" perished in the Flood. When the Ancient Church fell, the idolatrous Egyptians and Canaanites at once became true Israelites. They did not forsake their old gods, but what of it? When the Jewish Church reached its consummation, the sects of Pharisees and Sadducees suddenly became a regenerated body-general to the new Christian heart and lungs. Their response to the heart-beats of the new center manifested itself chiefly in the way of stone throwing and crucifixions, but, never mind, they must have been true Christians, inwardly and unconsciously, for otherwise the dogma laid down by our contemporary could not be true.

     Well, perhaps the Messenger would make an exception of those old dispensations. The universal laws of Divine Providence may have been universal enough in relation to the past, but cannot be equally so in relation to the present and the future. Now it is all different. Now there is no longer any Old Church, for now "the other Churches," "the other Christian bodies in their organizations," the members of the "Methodist, Episcopalian, Catholic, and Unitarian" bodies, have actually become the general New Church, of which the little body of Swedenborgians--conscious of their greatness-constitute the heart and lungs.

752

     "This itself," says the Messenger in an editorial of September 25th "should show the right relation which we as a Church should bear toward other Christian bodies. They are not one Church and we another. They are members of the body of which the specific New Church is the heart and lungs," and all that "we" have to do, if we wish to be of help to "the Methodist, Episcopalian, Catholic or Unitarian" is to "have respect for their religion" and to "encourage them to look to the Lord."

     Just how these sweetly helpful precepts are to be combined, remains somewhat puzzling. We must encourage the Unitarian to look to the Lord,--the Lord whom he most strenuously denies. We must encourage the Catholic to look to the Lord, but without any discouragement of his worship of saints and images. We must "have respect" for the Episcopalian religion of dead forms, and the Methodist religion of instantaneous salvation by faith alone,-for are they not one and all Newchurchmen, members of the general New Church? And, if so, is not their religion the religion of the New Church, and their doctrines New Church doctrines?

     But when did all these "other Churches" become the general body of which we are the heart and lungs? Was it on the first day of January in the year 1758, or was it a few days or a few years later? Just when did "the dear Old Church" give up its creeds and dogmas and ways of life? The Writings, indeed, say nothing whatever of the dear, old heart and the decayed old lungs becoming the body-general for the New Church, either immediately after the Last Judgment or at any other time, but they do teach that when the New Church is raised up "the former Church will remain in its external worship, as the Jews do in theirs, in whose worship, as is well known, there is nothing of charity and faith, that is, nothing of the Church." (A. C. 1850)

     The self-complacent "wegotism" of this view of our relation to "other" Churches is really remarkable. "They are not one Church and WE another," but they are members of the body of which we are the heart and lungs. "All the good the world over," says the Messenger, "constitute the New Church," and we, being the self conscious center, must be the goodest of the good.

753

Are we not in danger of becoming too good in our self-contemplation? You poor Unitarians. Catholics, Methodists, etc., you are only in the outer parts of the New Church, but we, we are the very heart and lungs of the Gorand Man! Our "New Church" brethren of the "other" Churches would no doubt laugh at our claims, but "we" are happily oblivious of the we-ness of our we-ness.

     Time was when "we,"--the organizations of the external New Church--would have been horrified at the claim that we are the Lord's New Church, (not to speak of being the heart and lungs thereof), for we then knew that not even the angels claim that they are or made Heaven. And even now there may be some who would not dare to claim that they are or made or constitute the New Church and still less its heart and lungs, but who with equal earnestness would disclaim the somewhat doubtful honor of constituting the heart and lungs of--the Old Church.

     The New Church does, indeed, constitute the heart and lungs--not of the corrupt Christian world--but of the Church Universal, the whereabouts of which is known to the Lord alone. And so, also, the whereabouts of the true New Church and the true members of that Church, is known to the Lord alone. We dare not claim anything for ourselves, except the hope that we are trying to believe in, and trying to live according to the Doctrines of the New Church. But as the Divine of the Lord alone makes Heaven, so the Divine of the Lord alone makes the New Church. Procul este profani!

     The editorial referred to evidently has spread further confusion rather than greater light among the readers of the Messenger. One correspondent, however, (in the issue for October 9th), pertinently asks, "If there can be but one Church upon the earth, how can there exist relations with other Churches? The writer seems to confuse the universal Church with the New Church, where the Divine Humanity is acknowledged and which is to be in time the crown of all Churches." To this the editor replies, "that the universal Church includes the specific New Church, composed of those who accept the Writings as from the Lord, and of the general Church, including all others of the universal Church,"-whatever that may mean.

754

The rhetoric of the Messenger is as wonderful as its theology. And another correspondent, evidently one of the followers of the late E. F. Barrett, who are now using the Messenger as their organ, is surprised and pleased at the new stand taken by the editor, but asks with good reason: "Now, Mr. Editor, what next? Do you intend to split the New Church in twain? Have you forgotten, my dear Sir, that there are those of the specific Church who say all other so-called Christian bodies are spiritually dead-yes, Sir, dead--so dead, in fact, that their administration of Church rites, for instance, that of baptism, has no recognition from the Lord?" The inquiry is timely, for if "the other Churches" "are not one Church and we another," what right has the Convention to insist upon "re-baptism," as they term it? If the Old Church is the New Church, then their baptism is of course New Church baptism, and "re-baptism" an absurdity.

     This view, however, is combated by the Rev. J. B. Spiers, who in a previous issue maintains that "the denominations in Christendom" are the John the Baptist to the Lord in His Second Coming, on account of their teaching the letter of the Word and thus preparing the way. And as the disciples of John were rebaptized when they became Christians, so, according to Mr. Spiers, should one of the old denominations be baptized again when coming into the New Church.

     Mr. Spiers is one of the few remaining conservative elements in the Convention, but he is on unsafe ground in this contention, for what is the use of talking about the coming of any one into the New Church out of the other denominations, if these very organizations are the New Church? It is in this case simply the transfer from one organization of the New Church into another which claims to be the very center. This weak point in the reasoning is uncovered by the Rev. L. G. Landenberger, in the same issue of the Messenger, who argues against New Church rebaptism, and he would undoubtedly be logically correct if his premises were sound.

     The idea of the denominations of the Old Church being the John the Baptist to the New, will scarcely stand the test.

755

As, well may we think of the Pharisees of old being the John the Baptist to the early Christian Church. The Pharisees too, possessed the letter of the Word and preached it most zealously, but in what sense did they preach repentance for the remission of sins? In what sense did they prepare the way of the Lord and announce His Coming? Just about as much as the Christian sectaries of today are teaching salvation by the shunning of evils, or are announcing the Second Coming of the Lord in the Writings of Emanuel Swedenborg.

     The trouble with all this confusion is that the premises are not drawn from the teachings of the Lord in His revelation, but from a century-old accumulation of Judaizing misconceptions and errors. "All the good the world over" do not constitute the New Church. They may be in good, but "neither their truth of faith nor their good of charity are genuine. Hence, in the other life, they do not dwell together with those who are of the Church, but separate from them." (A. C. 9255, 7975.) They "have no genuine truth to conjoin with their collateral good, but most of their conjoined truths are the external appearances which are called the fallacies of the senses, for they are not in possession of the Word whereby they may be enlightened.' (A. C. 3778, 2049)

     Not having even the letter of the Word, how can the gentiles of the Church Universal be said to be of the universal New Church? What is there that is new about their religion! The new influx from the New Church Specific in the other world simply keeps them alive, and that is all. And the good in the Christian world, in or out of the various denominations and sects, are no more "New Church" than the good in the Israelitish Church were Christians before they had heard of Christ. These latter were the remnant, the potential material, out of which the primitive Christian Church could afterwards he built up, but pray let us observe the difference between the potential and the actual, between the remnant of the old state and the whole cloth of the new.

     Though these simple good of the Old Christian Church may possess some remnants of truth from the letter of the Word, they do not as yet possess the truths and goods of the internal sense, which alone are genuine good and truth.

756

"After death," indeed, "these reject the doctrine of the present Church and are converted to the Lord God the Savior, and with pleasure imbibe those things which are of the New Church." (T. C. R. 536) But to claim that these simple ignorant souls are actually the general New Church in this world, is to claim that they know that which they have never heard of, and that the Revelation given in the Writings is quite unnecessary for the establishment of the New Church. And it cannot be claimed that these simple good constitute the general New Church, how much less can it: be claimed for the organizations and denominations of so-called Christendom, which as much as ever remain and persist in the evils and falsities of the Old Church?

The persuasions of the Messenger cannot but lead to the ecclesiastical suicide of the body of which it is the organ. Week by week, and year by year, its readers are being impressed with the phantasy that there is no longer any Old Church, that the Old Church is the New Church. If this is so, what is the use of a separate organization? Why not go back to the greater Church with its pomp and glory, which no longer teaches three persons in the Godhead, or the vicarious atonement, or salvation by faith alone, or any of the monstrous falsities which it used to teach a hundred years ago and three months ago? Oh, for somebody with a "big stick" to prevent the crime of Church suicide!

757

NEW EDITION OF THE SCIENTIFIC WORKS 1907

     The Academy Library has recently received from Sweden a copy of the first of the volumes of Swedenborg's Scientific works, now in course of publication by the Swedish Academy of Sciences under the editorship of Mr. Alfred H. Stroh. It is a large quarto volume of 350 pages, with type, paper and press work of the very first duality. Facing the title page is a fine photographic reproduction of the "Brander" portrait of Swedenborg, the original of which is in the possession of the Royal Academy.

     The contents of this volume deal solely with geological subjects and include a number of smaller Swedish treatises, 33 pp., three excerpts, in Latin, from the Acta Literaria Sueciae, (The Height of Waters, Lakes Venner and Vetter, and Swedenborg's letter to Jacob a Melle), 11 pp.; Miscellanea Observata, 122 pp.; a small work on Hydrostatics, 5 pp.; and some ninety-two letters, either by Swedenborg, or addressed to him on geological subjects. These letters are for the most part in Swedish, though there are a few in Latin, two or three in French and a portion of one of Swedenborg's letters is in a not very grammatical English.

     Taking the text of the whole volume, it comprises about 170 pages of Swedish, 150 of Latin, 3 of French and 1 of English. The Table of Contents mentions also "Appendix et Notae," but the pages containing these have been omitted from the copy before us.

     The volume also contains an English Preface by Professor Gustaf Retzius, and an English Introduction on "Swedenborg as a geologist," by Professor Alfred G. Nathorst, the latter occupying over 30 pages and being illustrated by two full page plates from the work On Copper.

     In the Preface, Dr. Retzius confines himself to an historical account of the events which led up to the present publication. He speaks highly of the ability and industry of Mr. Stroh, and courteously acknowledges the co-operation of Urbana University, the Academy of the New Church, and the Swedenborg Scientific Association.

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The Introduction reviews, under a convenient arrangement, Swedenborg's contributions to various questions of a purely geological nature, and Dr. Nathorst concludes with a glowing tribute for, the genius of his author. He was not only a geologist "he was a mathematician, astronomer, cosmologist, physicist, mechanic, chemist, anatomist and physiologist. What Anders Retzius said concerning Swedenborg's Regnum Animale, that it was a 'wonder-book in which are found ideas belonging to the most recent times, a compass, induction and tendency which can only be compared to that of Aristotle, seems after the experience now attained, to be capable of application to practically the whole of his scientific activity. His was a mighty spirit, of which our country has the more reason to be proud, because it was united with a personality in every respect noble and unassuming."
"MARRIAGE LOVE." 1907

"MARRIAGE LOVE." 1907

     THE DELIGHTS OF WISDOM PERTAINING TO MARRIAGE LOVE. . . Boston, 1907.

     Translated by Samuel M. Warren.

     With this publication a work, which has been thirty times printed and reprinted in the English language, appears for the first time under a new title. We no longer have "Conjugial Love," the term that has taken such deep root in the language and literature of the Church, with which its dearest hopes and aspirations are so intimately bound. It is now "Marriage Love"--a term; which the ordinary observed so far as he can understand it at all, confounds the subject of the book with the "conjugal" love known in the world.

     To change the uninterrupted usage of over a hundred years is an act of some temerity and one which would naturally be contemplated with considerable hesitation unless supported by weighty reasons, by decided advantages, and by some degree of unanimity among those concerned. The reasons for the change have already been fully discussed in the Life in former issues, and a number of important considerations both theological and philological have been brought forward against it.

759

The advantage expected from the change is that of making the title of the work more comprehensible by the Old Church reader; though how this advantage is to be thus secured it is difficult to see. For we venture to say that, as between the terms "Conjugial Love" and "Marriage Love" the average man will be at a loss to understand either, though he will be somewhat more apt to understand the term than the latter. Such, at any rate, has been the experience of many.

     In regard to the matter of unanimity, the action of the Rotch Trustees in adopting the term "Marriage Love" must be taken to indicate that there is in the Convention some considerable sentiment in favor of the change. But that this sentiment is not unanimous, even in the Convention, is sufficiently indicated by the discussions which have appeared in the Messenger, and by the action of the American Swedenborg Society, which, as we understand, has decided to retain the term Conjugial in its edition.

     To those who desire to see the word Conjugial dismissed from the New Church vocabulary, the present translation will naturally be welcome. But to others, and among these, we doubt not, will be included the members of the General Church, the book will be condemned at the outset. For the very fundamental and central idea of the work itself is expressed in this edition by a term or terms which are not only inadequate, but which also tend to obscure the mind of the reader to that which is essential to a right understanding of the work, namely Conjugial love is a spiritual love, hitherto unknown, and now to be raised up in the New Church. Add to this that the new terms offer no compensating advantages whatever, (if such there could be), to the Newchurchman, whatever hypothetical advantage they may offer to the Oldchurchman who will not read the work, and the condemnation is more than sufficiently justified.

     It seems, therefore, unnecessary to enter into any extended review of the translation as a whole. It might be of interest, however, to note some of the effects of the rejection of the word "conjugial."

     For "Love truly Conjugial" there is everywhere substituted "true marriage love."

760

The statement "It is provided that conjugial pairs be born," (n. 224), becomes, "It is provided that marriage pairs be born." The famous passage in n. 98 is made to read, "The subject here treated of is true marriage love, and not the common love which is also called by the name marriage." Here Swedenborg is made to say what is, not a fact. For, so far from the common love being called "marriage," there is not a work in existence which so calls it, and as regards "marriage love" Mr. Warren is quite unique in its use.

But it is unnecessary to point out to the reader the loss both in regard to the English and to the clearness and distinctness of expression. The instances we have cited speak for themselves. How great the loss! And where the gain?

It is in the translations of Conjugiale, used as an abstract noun, that the utter inadequacy of the new rendering becomes most apparent. Generally it is made to read "desire for marriage," very different thing from "the conjugial." The latter is the actual and substantial marriage of good and truth which is from the Lord in the interiors of man, and from which spring all blessings and delights. But the former is an active desire in ultimates which may be felt even by natural moral men who have nothing of the conjugial. Moreover "desire for marriage" is not a translation of Conjugiale. Illustrations of this "translation" are, "They come into a marriage desire which has a lower seat" (n. 272); "the marriage desire of good and truth." (n. 502). Another passage, which should read, "These angels are so called, because the celestial are loves and hence wisdoms, and the spiritual are wisdoms and hence loves. Their conjugial is similar" (n. 64) now reads "The angels are so called for the reason that the celestial are embodiments [!] of love and of wisdom therefrom and the spiritual are enibodiments of wisdom and of love therefrom. It is the same with their marriage desire." Could the new change produce a more disastrous translation? In n. 250 the affect of the change is somewhat ludicrous, where we read, "For with them the marriage desire is not of the spirit and of the heart, but only of the mouth." Marriage desire is not usually thus associated.

761

     In one case, only, is the translator's ingenuity baffled in the rendition of Conjugiale. It is in n. 80, where we read, "For the human conjugiale and religion go together at every step. Every advance, even every step in religion, is also an advance and step from the conjugiale and in the conjugiale that is peculiar to the Christian man. To the question, what is this conjugiale? he said," etc. Here the translator feels at last compelled to fall back upon the old term. But even so, his objection to the word is still unconquered; and--he refuses to translate. The poor unlearned reader will doubtless heartily re-echo Swedenborg's question, "What is this conjugiale?"

     Apart from the translation of conjuigales, the work before us needs no further notice. The translator has no special merits and some serious defects.

     As a matter of fact no new translation of Conjugial Love is specially needed at this time, for it is one of the few books that: have already been satisfactorily translated, as regards faithfulness both to the Latin and to English idioms. We refer to the last London translation, made by Mr. Searle. Minor defects may be found in this translation, but they are of little account when the general accuracy of the work is considered. In this respect it vies with the much-prized Boston edition, but without the unnecessary awkwardness of language, which so unfortunately mars that edition.
RECEPTION OF THE COSMOLOGY 1907

RECEPTION OF THE COSMOLOGY 1907

In his series of articles on "Conceptions and Misconceptions regarding Swedenborg." Mr. William Denovan, gives so sweeping a condemnation to the Principia doctrine of creation, that the reader is apt to suppose that he is treating of "Misconceptions" by Swedenborg rather than regarding him. The attack is directed against the doctrine of the First Natural Point, but, in fact, it is an attack on the whole of the Principia, for when the doctrine of the Point falls, the whole system is demolished.

Concerning the Natural Point Mr. Denovan, after premising the statement that Swedenborg himself "virtually repudiated and declared fallacious" the fundamental postulates of the Principia, sums up these postulates as follows: "In the Principia Swedenborg started with the smallest things, or rather no-things, of which it was possible to conceive-unextended, insubstantial points of pure motion--whatever that means; and these he postulated as coming immediately from the Infinite, and then he proceeded to build the physical universe out of these self-contradictory mental fictions."

762

Further on the writer intimates that Swedenborg shared in the opinion of his day that the universe was created out of nothing. Has Mr. Denovan read the book he is condemning?

     This misrepresentation of the Principia, attributing to the greatest of human philosophers the most inane illogicity, a belief that nothing gives origin to something-appears in the Messenger of August 28, but as yet no editorial comment has been made upon it. In the following issue, however, appears a letter by our friend, Mr. Edmond Congar Brown, who shows that the "misconceptions" on which Mr. Denovan writes, are, at any rate in this instance, Mr. Denovan's own.

     As answer to Mr. Brown, the author of the "Misconceptions" contributes in a still later issue a letter which is in the nature of a review of Miss Beekman's Cosmology. Of course, it is unfavorable. The writer, indeed, seems to be too firmly wedded to the idea of the Principia being fundamentally fallacious, to be able to even fairly consider the wonderful correlations established in the Cosmology, which he condemns as an effort to "establish a correlative connection, somehow, between Swedenborg's speculations and the Lord's revelation."

     In view of the very general interest in Swedenborg's scientific works which is now being manifested in more than one quarter of the Church, the continued silence of the Messenger in face of these attacks on Swedenborg is to be regretted.

     In refreshing contrast is the New Church Review for July, where the Rev. H. C. Hay, one of the editors, deals at some length with the condemnation, in the Writings, of "Creation from points." (T. C. R. 20, D. P. 6)

     After quoting the condemning passages, Mr. Hay opens with a simple but far-reaching proposition, which should, indeed, suggest itself to every man who has given thought to the relation of the Scientific Works to the Writings.

763

"To infer," he says, "that Swedenborg means himself in the past, together with others, seems wholly unwarranted. For in the first place he was too honest and conscientious to let himself off in that way if he had made such a mistake. But he had never held such views. . . . He always held that the substances and forms of creation were derived from God."

Proceeding from this principle Mr. Hay shows himself more concerned in discerning the idea meant to be expressed by Swedenborg in his use of the term "First Natural Point," than to condemn his doctrine because of an identity of terms. And after quoting from the Principia he thus sums up his conclusions: "Thus we see that Swedenborg's 'point' is the point of contact of the creative energy with creation. It is the proceeding of the divine life by which everything comes into existence and lives. They are distinctly one--to be distinguished in thought, but inseparable in fact. All this, when properly understood, is in harmony with Swedenborg's later writings. . . Indeed the more we study his scientific writings in connection with his theological, the more clearly shall we see that the former were an indispensable preparation for the latter, as the foundation is indispensable to the superstructure. We shall be led to the conclusion, therefore, that the foundation is laid in the truths of natural science and philosophy, and needs no repudiation and but little if any correction."

In its October issue, the Review supplements these well-considered remarks by a thoughtful review of the work on Cosmology which we hope to reprint in our next issue.

764

Church News 1907

Church News Various 1907

     FROM OUR CORRESPONDENTS.

     ACADEMY SCHOOLS. Among the happiest days of the year in "Fair Bryn Athyn those when the "folks" come back from their little outings, and the eager, happy students begin to foregather. The campus is newly shaven, reminding one of many a hard-fought game. The dormitories are so clean that they must feel lonesome; but it does not last long! Here they come, like a whirlwind, each incoming train bringing a few more old or new pupils, usually met by a cheering crowd. Soon the building, grounds and avenues are resounding with the calling and the singing of the champions, and the limpid laughter of happy maidens. Does it stir the heart? Yes, ofttimes to tears. How little they realize what it all means! And yet they must feel it.

     The opening exercises, devoid of pomp, are yet made memorable by the few earnest words of our beloved Bishop as he speaks straight to the heart of youth concerning our high and deep mission--"He that ruleth his spirit is greater than he that taketh a city."

     Even the opening of the Local School preceding the Academy's opening has a charm which draws the older ones to see and hear the seventy-three children, thirty-three of whom are pupils of the new Kindergarten, lately opened under the charge of Miss Elizabeth Ashby. Room had to be found for this class in the Art Room, the children marching up after the opening exercises over.

     Both the College and Seminary have more pupils than last year. Among those not here last year we might mention Miss Ora Pendleton, Miss Mary Horigan, Miss Beatrice Campbell and Miss Cara Schott: Mitiades Glenn, Edmund Blair, Eugene Roschman and Harry Hilldale. Mr. Otto Heilman teaches in the Local School during his spare hours. Miss Elise Junge is attending the Normal Class.

765

     Mr. Chas. Pendleton employed the two weeks' before his own professional studies in the University began, in coaching the football squad, which surprised everybody, including themselves, by playing Cheltenham to a standstill on Saturday, October 12th. The score was 17-0. Hurrah! Abington will be over November 6th and Swarthmore is anxious for a game, to erase the memory of that 22 to 0. The victory on Saturday was followed by a costume party, which in many ways scored a new high-water mark in the School's socials of this sort. The beauty and variety of costumes, as well as the increase in numbers, were especially noticeable.

     The Reception, given as usual by the teachers upon the opening of the Schools, on September 16th, was also very enjoyable, although our numbers, when all are invited, crowd the floor not a little.

     The Local School also had a party, given by the teachers, on Thursday, October third. After all, it is the children who usually know best how to enjoy a party.

     There have been several changes in the Schools, other than the opening of a Kindergarten, noted above. All the departments of the Academy's work, except the Theological, are now in charge of a General Faculty consisting of the heads of each department, with Bishop Pendleton as chairman. The Faculty meets once a week, and will assume the full adjustment of the many activities to each other, and proper contact with the head of the Institution.

     What was called in last year's catalog the lowest class in the five year schedule has been made distinct and will be called the Intermediate Department. It differs from the Intermediate classes of former years, in being now carried by the Academy and not by the Local School. Mr. Leonard Gyllenhaal has chief charge of this grade, which contains seven lusty young fellows and three girls. The three classes of the College (there being go first or lowest class this year) containing pupils. The four classes of the Seminary contain 29 pupils. Of all kinds and grades, the total number receiving instruction in the Academy building, exclusive of the Friday Class, is '35 We are beginning to feel crowded.

766

     Miss Carrie Hobart is carrying quite a lot of teaching in the upper grade of the Local School, which was relinquished this year by Rev. Homer Synnestvedt, who now devotes his entire time to other uses, especially the Doctrine of Education. The supervision of the Local School still remains, however, in the hands of Mr. Synnestvedt.     O. H.

     BRYN ATHYN, PA, Now that the Life is not encumbered with so much of the aftermath of the Assembly, it seems desirable to claim the space to make up a whole summer's deficiency of Bryn Athyn news.

     To begin with there were several of the visitors to the Assembly who remained a while, and visited the folks. Mrs. Gyllenhaal, of Glenview, was especially in demand.

     The Fourth of July was celebrated in a simple way by some juvenile aquatic contests, a picnic and some patriotic speeches on the Academy campus. Quite a successful feature of the summer's social life was a series of readings by Mr. Heath, and choice music by Mrs. Colley, given on Saturday evenings at several of the houses, at which a small fee was gathered for the building fund.

     The usual "cornfest" was held in the shade of the tall timbers down by the Pennypack. This picturesque event has become quite a feature of our summer pleasures. The multiplication of graceful canoes adds not a little to our enjoyment of the creek. Several very creditable craft have been built by the boys themselves.

     Except for a few days spent in New York Bishop Pendleton has stuck to his desk all summer, reading proofs of the new Liturgy, the printing of which is progressing slowly, but carefully, towards completion.

     Dr. Felix A. Boericke and family are now settled in Bryn Athyn. They spent most of the summer at the Inn. The doctor has been elected a member of the local Council.

767

     Prof. Brickenstein, of Bethlehem, has also been at the Inn since early in June.

     Rev. Chas. E. Doering and wife spent the summer abroad, visiting London and Colchester, where they attended the British District Assembly. Three weeks were spent in Sweden attending to important matters in connection with the photo typing and reprinting of Swedenborg's manuscripts, now going forward there under the editorship of Mr. Alfred H. Stroh.

     During their absence their house was occupied by Mr. Edward Boericke and wife, who proved to be a decided acquisition in a social way.

     Mr. Jno. Pitcairn, with his whole family, and Rev. Alfred Acton, enjoyed a very successful three weeks' fishing trip on the Nepigon during August. During the same month of August quite a number of the folks visited Vermont, near the summer home of the Rev. J. F. Potts, to enjoy the fine mountain air. Among these were Miss Hogan, Miss Beekman, Miss Sophie Falk and Miss Olive Bostock. Miss Beekman also spent some weeks in Illinois, visiting a sister.

     Rev. H. Synnestvedt, with his entire family, camped for three weeks on the ocean beach at Longport, near Atlantic City. While here they were visited by quite a number of the Bryn Athyn neighbors. The swift sailing yacht of the Lindsays, who summer here, added not a little to the pleasure of this party.

     Several members of the Bishop's family camped in Muskoka Mr. and Mrs. Eldred Iungerich made an extensive trip to the Pacific Coast, where they managed to do a good deal of live missionary work.

     Rev. Reginald Brown on his return from a scientific expedition ranging into Alaska, co-operated in this work, officiating at several baptisms.

     The experiences of these gentlemen formed the subject of an evening's talk before the society shortly after their return.

     Among our recent visits none have been more enjoyed than those of Rev. Wm. De Ronden Pos, pastor of the O'Farrell Street Society in San Francisco, who stopped over with his daughter, and inspected our work here while the school was in session.

768

     Also that of Mr. John A. Fraser and wife, of New Orleans. Mr. Fraser who had not been with us for ten years, is now the leader of the little circle in New Orleans, where there were once three active societies, concerning which he told us many interesting things.

     Mrs. Lena Davis, of Middleport, Ohio, spent several weeks here with her aunt, Mrs. Sanner, and attended the opening of our schools.

     The most recent of our visitors are Mr. and Mrs. John Henry Ridgeway, of Durban, Natal, South Africa, who, with their children and Miss Cockerell, may settle either here or in some other Academy center.

     Since the resumption of the Friday suppers on October 4th there have been held two sessions of the annual meeting of the Bryn Athyn church, at which it developed from the reports of the various officials that our congregation has outgrown the beautiful chapel in which our worship is held. Our average attendance at present is reported to be 192, and we are growing mare rapidly each year. After much discussion we strengthened the Finance Board by the addition of two new members, namely, Dr. F. A. Boericke and Mr. Emil F. Stroh, and put into their hands the important question of ways and means of building a church to be used for worship only.

     At the Holy Supper on October 6th there were 109 communicants.

     The Bishop's Consistory now meets for an hour each week, and the General Council one evening every month. O. H.

     PHILADELPHIA, PA. The last service before the summer vacation was held on Sunday, June 16th, and was of special interest to the fifty-one members and friends of the Advent Church in attendance, owing to the threefold character of the service. After the usual opening exercises the rite of Confession of Faith was performed for a young lady who subsequently was welcomed as a regular member of the Advent Church. Following this the Sacrament of Baptism was administered to two adult members of the congregation, who since then have become members of the Society.

769

Finally the Holy Supper was celebrated by thirty-one communicants. As the nineteenth of June was included in the General Assembly of the General Church the members of the Advent Church did not have a separate celebration on that day, but joined therein with the General Church, a goodly number being present from Philadelphia.

     As no services or classes were held during the months of July and August, it will suffice to state that a picnic for young and old was held one Sunday in Fairmount Park. Thanks to Mr. and Mrs. Knudsen, this picnic was a great success.

     The pastor during the summer months has given religious instruction in an informal way to the few children who were able to attend once a week at the home of Mr. and Mrs. Knudsen.

     On September 1st the regular services were resumed. During the summer many had left the city and had not as yet returned. We, therefore, missed many of the faces usually seen at our services. We particularly miss Dr. Felix Boericke, with wife and daughter, who have left us for good to take up their abode in Bryn Athyn. We congratulate our friends of that favored spot upon this acquisition.

     We also missed three other friends, viz., Mrs. Regina Iungerich and her two daughters, who are now on an extended trip in foreign lands, and are not expected to return until next fall or winter. Their interest in the Advent Church, however, has not abated, as the treasurer of the society intimates.

     Owing to the removal of members of the Advent Church from Philadelphia, the board of finance found the financial outlook for the ensuing year rather disheartening. But to give up any of the uses of the society in order to cut down expenses was not to be thought of. A circular was promptly sent out to all the members and friends of the society, setting forth its needs, and submitting to them a plan of contributing, which must have met with the hearty approval of the great majority, for the treasurer now goes about with an air of satisfaction, and the other members of the board are once more looking at the sunny side of our church life.

     On October 6th thirty-two of the forty-six persons who attended the services partook of the Holy Supper.

770

     On October 13th, the Rev. W. H. Alden conducted services. His sermon was to the writer of more than usual interest as an explanation of the Lord's command in His Sermon on the Mount,
when He says: "Swear not at all."

     The Sunday School is again in full activity. Dr. Eldred Iungerich has charge of the other, and the pastor instructs the younger children in a separate class, which last year enjoyed the services of Miss Boericke as teacher.

     Mr. Charles R. Pendleton, Jr., now of the University of Pennsylvania, at the request of the pastor, has taken charge of the young folks' class, which met for the first time this season at the house of Mr. and Mrs. Roehner on October 13th.     J. E. R.

     GLENVIEW, ILL. The falling autumn leaves brought nothing of that melancholy which the poets attribute to this season of the year, if we are to judge by the happy spirit which prevailed at the annual meeting of the Immanuel church and the inauguration of the Friday suppers. We took advantage of the occasion to welcome our latest arrivals, Mr. and Mrs. George A. McQueen, who, with their family of eight children and Miss McQueen, have come to live in Glenview, much to our good fortune. Six new members were admitted to the society, and the reports of the various officers of the church showed gratifying surpluses or reductions of indebtedness.

     The Immanuel Church School numbers twenty-seven pupils this term--the largest number on the roll for any rear thus far. There is one drawback, however, only ten of them are girls. Miss Elise Junge, one of last year's teachers, has gone to Bryn Athyn to get the benefit of the Normal School training. Miss Helen Maynard and Miss Dorothy Burnham continue as regular teachers.

     The publication of the "Outlines of Swedenborg's Cosmology" has served to awaken considerable interest here in Swedenborg's science. In Glenview a class of about a dozen meets every week to read and study the work under the leadership of Dr. J. E. S. King. The Swedenborg Philosophy Club, of Chicago, has also taken up the work, and Dr. King has been appointed to prepare a paper on some theme connected with it for the next meeting.

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     Mr. and Mrs. Eldred E. Iungerich favored us with a visit of a few days on their way home from the Pacific Coast, and at two meetings Mr. Iungerich gave an account of his many interesting experiences in his work for the Church in a region which is almost "new country" for the General Church. The Rev. J. E. Bowers and Dr. Felix Boericke were among our recent visitors.

     Most of the social life of late has been in the families. The pastor and his wife had a social gathering at the Manse, arranged especially for the married people of the society. It took the form of an "Olde Tyme Partie," which was both literary and musical, The young people have had various social parties at the different homes and several bus rides to the Damrosch concerts at Ravinia Park near the Lake Shore. Some of these entertainments were given in honor of Miss Eleora Pendleton, who was a guest in Glenview for several weeks. K.

     SPOKANE, WASH. The circle in this city was visited during July and August by Mr. and Mrs. Iungerich, of Bryn Athyn, Pa., who spent the seven weeks of their stay at the home of Mrs. Ida Osborne. Mr. Iungerich conducted services every Sunday, and in a weekly doctrinal class took up the study of the Consummation of the Age, from True Christian Religion. He also gave religious instruction to the children of the circle at Mr. Hansen's house in Union Park three mornings a week. This consisted of stories from the Memorable Relations and the New Testament, a drill in the Faith of the New Church and the Magnificat and class reading in Heaven and Hell.

     On one of the last days in July, the hottest day of the summer, twelve adults and fourteen children with several inviting lunch, baskets took the eight o'clock trolley bound for Liberty Lake. In this cool retreat, fifteen miles from the sweltering city, the day was spent in bucolic sports and conversation. All the children and most of their elders went in swimming, both morning and afternoon. A picnic consisting of viands prepared according to Danish, Swedish and American methods was spread out in a shaded green lawn. Not to lose sight of our spiritual associates while absorbed in these delights of the natural man, our leader favored us with two readings on Attendant Spirits from New Church Life.

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Later in the day most of the party betook themselves to a shady place on the beach, where they discussed church and secular matters and listened to Swedish songs by Mrs. Kolling, and spirited singing in French by Mr. Iungerich. The latter was subsequently seized with the spirit of prophecy and predicted that Liberty Lake would some day be the site for a New Church college and settlement, the rival of Bryn Athyn.

     In September we had a pleasant visit from the Rev. Reginald W. Brown, of Bryn Athyn, while on his way home after a summer spent in Alaska. Mr. Brown preached to the circle on September 1st, and administered the sacrament of baptism to two adults and six miners, as noted in the October Life.

     Three of the Spokane circle are members of the General Church. viz., Mr. Thomas Stigen, now in Irene, Montana; Mrs. Ida Osborne and Mrs. H. C. Daniels. Like the city of Spokane, the circle is proud of its promise of growth, and hopes in time to be able to adequately support a pastor. E.

     DENVER, COLO. The Rev. F. E. Gyllenhaal arrived in this town on August 30th, to assume charge of the work here, and services were commenced on September 1st. Seven Sundays have passed since then and we find that the average attendance at the services has been 19 5-7, which we consider as very good in view of the fact that there are only nine members of the General Church here--as yet. The chapel has been renovated, and prospects for the coming year are bright.

     We have services every Sunday at 11 a. m., preceded by two Sunday School classes, one at 9:45 and the other at 10:15, both conducted by Mr. Gyllenhaal. Last Sunday the pupils numbered nine, which is quite promising. Stories from the New Testament are told to the little ones, and the older children are receiving a short sketch of the life of Swedenborg, preparatory to the study of the Earths in the Universe.

     Every Wednesday evening at 8:15 we have a doctrinal class followed by singing practice. The subject of the class is the Spiritual World. Questions are frequently asked, which stimulate the thought and interest.

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     Every other Friday evening the young men meet at Mr. Gyllenhaal's rooms, where they spend an hour reading Conjugial Love, and afterwards enjoy a social chat.

     We expect to have socials regularly for both adults and children. Already we have hall three gatherings. The first was a reception at the home of Mr. and Mrs. Lindrooth in honor of Mr. and Mrs. Iungerich. Mr. Iungerich told us about his summer's work, which account was very interesting and encouraging The second was a regular affair at Mr. and Mrs. Tyler's home, and we had quite an "Academy" time. And the third was a reception at the home of Mr. and Mrs. Elis Bergstrom in honor of Mrs. Harrison, from Kansas.

     Visitors are always welcome, and we hope to see many of our friends out this way. Let them join the "Seeing-America-First Club," and come out to the Rockies. We have already begun to plan for inviting the General Assembly out here in the year 19??. By that time we will be able to handle the crowds who doubtless will come in special air-ship trains. F.

     FROM OUR CONTEMPORARIES.

     UNITES STATES. Mr. George E. Morgan, late of the Convention Theological School, has accepted a call to the ministry of the TOLEDO, O., Society.

     The MAINE ASSOCIATION has received a bequest of $4,000 from the estate of the late Alonzo F. Lewis.

     The eighth session of the ALMONT Summer School was opened on August 11th and closed on August 25th. Over $1,000 had been expended in new buildings, etc., in preparation for the opening. The Rev. John Whitehead continued as manager and instructor, being assisted by the Rev. Messrs. Thomas A. King, and S. S. Seward, Mr. Ritter, a student of the Convention Theological School, and three other teachers. The Rev. F. A. Gustafson, now headmaster of Urbana University, gave special lectures on education and on the fallacies of mind healing. The attendance, which realized as high as 158 at one of the dinners, has been greater than at any previous session of the School.

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The management of the School for the ensuing year passes from the hands of Mr. Whitehead to Mr. Seward, the presiding minister of the Michigan Association. Appreciation was expressed for Mr. Whitehead's six years' labor as General Manager.

     The five "Protestant" churches of NEWTONVILLE, MASS., the New Church, Methodist, Universalist, Episcopal and Congregationalist, unite in the publication of a small weekly paper called The Christian Messenger, each church having a separate column for its announcements. It appears that the editorial column is under the charge now of one of the pastors, now of another. This is a new kind of fraternization and one that must be highly conducive to the gymnastic exercising of the minds of the Christian Messenger's readers. One week they will enjoy the "message" of the New Church, and the next the diametrically opposed "message" of the Unitarian,--both, of course, perfectly and beautifully "Christian." The reader can hold a constant state of balance between the two, or he can gracefully hop from one to the other as they come out: Saltantibus vita.

     The Rev. James Taylor has given up pastoral charge of the PORTLAND, ME., society, and is now temporarily located in Boston.

     The Swedenborg Philosophy Club of CHICAGO proposes to devote its regular meetings to the consideration of the subject of Swedenborg's Cosmology as set forth in Miss Beekman's work. A preliminary consideration was given to the subject at the special meeting of the club, held at the Swedenborg Club rooms on September 23d.

     The executive committee of the club reports that it has subscribed for the three volumes of Swedenborg's scientific works now being published in Sweden.

     "The Church of the Redeemer," the new building recently completed by the LAKEWOOD, O., society, was dedicated on September 8th. The service was conducted by the Rev. S. S. Seward assisted by the Rev. Frank Gustafson and the pastor, the Rev. Thomas A. King. The services included singing by a vested choir, for whom choir stalls are provided in the chancel.

     The first Newchurchman who located at Lakewood was the father of Mr. Ezra Nicholson, a present member of the society.

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He cut his way through the woods from Cleveland in 1812. The second was Mr. Mars Wagar, who came as an pronounced skeptic. He became interested in the Church from conversation with Mr. Nicholson, and it was due to his activity that the Lakewood parish was formed in 1841.

     CANADA. A "German New Church Conference of Western Canadian was organized at Herbert, Saskatchewan, on July 1st. There were present members and representatives from Manitoba, from Rosthern, Waldeck, and Didsbury, in Saskatchewan, and from Dallas, Oregon. Mr. Gerhard Ens acted as chairman and Mr. Klaas Peters as secretary Resolutions were adopted recommending that persons seeking to be married by a New Church clergyman should first be baptized according to the Doctrines of the New Church; that each society or circle should be led by regularly ordained minister or licensed preacher; and that a yearly tax of fifty cents should be paid by each member of the Conference. The latter is to meet annually. Most of the members were formerly Mennonites.

     GREAT BRITAIN. The Rev. G. W. Wall has resigned from the Camberwell, (London), Society, to accept the pastorate of the Society at Heywood

     At the quarterly meeting of the WIGAN District Sunday School Union, the theme of discussion was the old one of how to stop the "'leakage" of young people from the Church. The essayist proposed as a remedy the organization of "The Sunday School Institute" in order to separate the older Sunday School scholars and give them a more independent position. In the discussion, the Rev. J. Ashby called attention to the persistency of the cry as to the young people leaving the Church. He had noted it in a periodical published fifty years ago. The Rev. W. H. Buss had little faith in the remedy advocated by the essayist, which he characterized as a "secular device" to retain the young people in connection with a church "distinctly spiritual in its character and mission." The Rev. W. T. Lardge spoke in the same strain, adding that the secular devices tended to draw attention away from things strictly spiritual, and immerse the Church in the world.

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There were several other speakers, but not one of them brought out the real remedy needed, and, despite the fifty years' old cry as to the young people leaving the Church, the meeting was confined to the considerations of essentially the same external remedies that have so distinctly failed in the past, and was closed without any suggestions looking to real improvement. But what can be expected when the very leaders of the Church are themselves seeking fraternization with the churches about them? Do they expect by mere external devices to withhold the young people from doing likewise?

     From Morning Light, of August 27th, we learn that "Mr. A. C. White, who was illegally ordained [into the Anglican Church] by the Rev. R. C. Tillingham, and was afterwards for some time connected with the New Church at SOUTHEND, has now joined the Roman Catholic Church." Mr. White is the gentleman who was reported to have accepted the Doctrines a year or two ago, and to have been followed by practically his whole congregation at Southend-on-Sea, as already noted in our pages. It seems now that his conversation to the New Church had been too readily accepted by our friends in England.

     The EDINBURGH society is now worshiping in a "cheerful hall in a fine residence street," and is under the general charge of the Rev. J. J. Thornton, pastor of the Glasgow society, assisted by Mr. Schmidt, a candidate from the New Church College.

     AUSTRALIA. The Nineteenth of June was celebrated by the little circle in SYDNEY, of which Mr. Richard Morse is the leader, by a feast of charity in which the elements of prayer and praise were not lacking. The passages in the True Christian Religion on The New Church as the Crown of the Churches (nos. 756-790) were read by Mr. Morse, who followed the reading by some remarks on the significance of the day. There was but one toast, to the growth of the New Church, which was responded to by the most recent member of the society, Mr. John Worrall. The latter, it seems, had been brought up in the New Church in England, but had drifted away, and had finally become an attendant at the Church of England.

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Quite recently he suffered great financial loss, a loss however which he now views as a blessing in disguise. To quote his own words, "Being troubled and depressed, and having no particular aim, I set out for the city, and took a seat at the railway station to wait for the train. Alongside me was a man reading intently. I ventured to remark, as I looked on the book, 'You must have something good there; where are you going?' He replied, 'I am going to worship the Lord.' 'Can I go with you?' 'I shall be delighted,' he said, 'but I'm afraid you will be disappointed, there are so 'few attending.' I reminded him that where two or three are gathered together in the Lord's name, He is in the midst. So I went. That man was Mr. Dupen, [a member of the circle], and the book he was reading so intently was one of the Heavenly Doctrines. That day, (January 20th), was the turning point back to the Church." Mr. Worrall closed his remarks by expressing a deep regret at the apathy of his own children, and his feeling of responsibility. "I believe," he concluded, "the only hope of the Church's growth and success lies in marriages within the Church, and in the training of the young in the New Church sphere."

In the course of the evening the papers on the Nineteenth by Bishop Pendleton and the Rev. Messrs. Alfred Acton and C. Th. Odhner were read from New Church Life by Messrs. Morse, Dupen and Worrall.

The history of the Church clearly shows the intimate connection existing between the observance on New Church Day, and the principles of acknowledgment of the Lord in the Writings and of the distinctiveness of the New Church, with all that these principles imply. We are not surprised, therefore, to learn that the celebration by the little Sydney circle is in all probability the first observance of the Nineteenth of June in Australia. May it not be the last.

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DIVINE OF THE LORD MAKES THE CHURCH 1907

DIVINE OF THE LORD MAKES THE CHURCH Rev. ANDREW CZERNY 1907

Announcements.

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NEW CHURCH LIFE.
Vol. XXVII. DECEMBER, 1907.          No. 12.
     (A paper read before the British Assembly of the General Church of the New Jerusalem.)

     The General Church recently completed the tenth year of her existence, and we have reason to believe, not without the Lord's divine blessing and protection. The accounts of the proceedings and of the general sphere prevailing on the occasion, convince us that the General Church is stronger and more united now than ever before.

     The cause of this truly encouraging state is not far to seek. We, members of the General Church, have been led to see that the Writings are of divine origin: and, this being the case, that it is our first duty to endeavor to understand the teaching contained in them, and to conform our life and worship to them. All the teaching and preaching in the General Church, and the conversation of the members, are pervaded by this principle; indeed, so much so, that the acknowledgment of this principle has come to be regarded, even by those not associated with our body, as the distinguishing and peculiar article of our faith, by which we are at once known and separated from them.

     The acknowledgment of the Divine origin of the Writings is a fundamental principle with us without it the General Church would have no reason to exist as a separate body. We regard it as one of the essentials without which the New Church can not be fully established. So long as this principle is not seen, acknowledged, and acted upon, the Church is a merely human institution.

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There is much teaching, in the light of which this fact manifestly appears, to some of which it may be useful to devote a little of our time and attention at present.

     The Doctrine of the Divine Origin of the Writings, we are convinced, appears in the dearest light when it is known and perceived that the Church is not anything proceeding from man, but that it is the Divine received by man, i. e., all that really constitutes the Church. Such is the teaching, as may be seen from the following and similar passages in the Writings. We read:

     Whether you say the Church with man, or heaven with him, or the Kingdom of the Lord with him, it is the same; for the Church is the Lord's heaven on earth; the Lord's Kingdom is heaven and the Church together, and the Lord is their Source: nay, is these. A. C. 10357.

     Everything of the Church is from the Lord, and, in fact, from His Divine Human. A. E. 96.

     The teaching thus is that the Church, considered as to its essence, is the Lord's heaven on earth, and that the Church, like heaven, is from the Lord. In other words, that that which constitutes Heaven, also constitutes the Church; and this is the Divine, as is taught in the following:

     The Divine is what makes the Church with men, for nothing is meant by the Church but what is proper to the Lord. It is the good of love and charity, and it is the truth of faith that makes what is called the Church. A. C. 2966.

     Still more explicit is the following teaching:

     The men in the Church do not make the Church as to their proprium, but as to what is Divine, which they receive from the Lord. The Lord is in all things of the Church, and He dwells in His Own. A. C. 10151.

     All this teaches, as clearly as words can express it, that there is only One Source, from which that, which makes the Church, proceeds. Whatever is from man can thus never form a part of the Church. On the contrary, it would be apt to hinder, or prevent altogether the reception by him of that which does make it.

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The Church is thus the Divine with man, and not anything derived from any man, spirit or angel.

     Such is the teaching concerning the origin and essential nature of the Church; that it is Divine as to both. This Divine passes through heaven to man on earth, and in its passage takes on the form of heaven. Hence we read: "The Church comes forth and subsists from heaven." (A. C. 10446) And also: "The Church on earth is formed through heaven by the Lord, in order that they may act, and be consociated as one." (A. R. 879.)

     Thus all the teaching, so far adduced, shows that the Church is from the Lord, descends from Him through heaven, and is formed through heaven. We now come to the means provided by the Lord through which man is enabled to prepare himself to receive the Divine. On this point we have the following teaching: "The Church is a Church from Doctrine, and from a life according to it." (A. E. 354) Thus Doctrine is the means by which the Church is formed with man. But whence is this Doctrine? In answer to this question we read: "The Doctrine of the New Church descends from the Lord out of the New Heaven, through which [heaven] the New Church is to be formed." After explaining, that this Doctrine is meant by the New Jerusalem described in the Apocalypse, the teaching continues:

     By Jerusalem, descending from God out of the New Heaven, is meant, that the true Doctrine is from no other origin. The reason why the Doctrine descended is because the Church is a Church from Doctrine and according to it. . . . No Church nor anything appertaining to it, can be raised up, unless there be an angelic heaven, through which everything spiritual is derived, and descends from the Lord. . . . That the Lord, through the New Heaven, derives and produces a New Church in the earths, by a revelation of truths from His Own mouth, or from the Word in inspiration will be demonstrated when we come to treat of the four Churches in their order. (Cor. 18:20.)

     Thus the teaching concerning the origin and nature of the means by which the Church is formed, is equally clear and unmistakable. It is Doctrine revealed through heaven by which the Church is formed.

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For the Church, to be the Church of the Lord, must be formed into the image of heaven, as only when so formed can it serve as a basis for heaven to rest upon. There is much teaching that corroborates this truth, of which the following emphatic statement will suffice:

     Every Church appears before the Lord as a man. If in truths from the Word, it appears as a beautiful man; but if in truths falsified, as a monstrous man. The Church so appears from its Doctrine, and from its life according to it; from which is follows that the Doctrine of the Church is its image. A. R. 601.

     All this, of course, refers to the internal form of the Church, or to the Church in the will and understanding of man; or to the good of love and charity, and the truth of faith received by man from the Lord. Those in whom the Church is in this sense, are of the Church of the Lord on earth, and none else. All these the Lord conjoins as to their internals, however far they may be separated from each other on earth. This conjunction, likewise, is through heaven, for the Lord conjoins everyone, who internally receives the Divine, with some heavenly society which is in a state similar to his own. And as the universal heaven is in the form of a man, the Church on earth, by this conjunction, also partakes of that form.

     That no finite mind can conceive such an end, or provide the means by which such an end can be attained, is self-evident. The Infinite alone can do both. The formation of heaven and the Church into its own image, is purely a Divine work; the work of the Divine Love directed by Divine Wisdom. And a Divine work requires Divine means. Thus, if a work, or end, which in itself is obviously not finite, is to be accomplished, it is equally obvious, that it cannot be accomplished by means originating in, or provided by, a finite mind. Thus the New Church, foretold in the Apocalypse, can never be established by the teachings of a man, however wise he may be; and those labor in vain who endeavor to establish it by such teaching.

     Now a word in reference to the statement that the Church is the Lord's Kingdom, thus heaven on earth.

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The statement is reiterated several times. Let us endeavor to understand it.

It is perfectly clear that the statement does not refer to anything external, anything visible, or perceptible to the senses. The Lord's words concerning the Kingdom of God refer to the Church, where He says: "Neither shall they say, lo here! Or lo there! For behold the Kingdom of God is within you." So also in the above teaching it is the internal of the Church that is referred to;--the Divine received by man, as also the internal states produced by such reception. In the spiritual world there is an exact correspondence between internals and externals, so that wherever the Divine is received. It presents Itself in external forms, corresponding to the degree and quality of reception. The external surroundings of angels and spirits thus reflect their states of love, wisdom, and intelligence from the Lord. Such is not the case on earth, the reason being that men are in mixed states. Good and evil occupy their minds, the one the internal man, the other the external. Rarely does good or evil fill the whole mind. Both of them are there, though one usually predominates. This is the cause of the many imperfections we see around us and within us. Our surroundings are imperfect, because things discordant are in the minds of men, which not infrequently manifest themselves. These imperfections, however, are no part of the Church. They are extraneous to it. Nor do they indicate the real state of the Church, either in general, or with any individual members in particular, any more than good in the external is an indication that spiritual good reigns within and prompts it. The imperfections that manifest themselves at times simply show that certain unregenerated states still exist, and nothing else. They do not show what occupies the internal man, good or evil, or to what degree. And it is this that determines the man's state. The Church, we are taught, begins in the internal man. There it is first established. From the internal it descends into the external man;--process which is not always as rapid as we could wish it, either in ourselves or in others. The Church is thus a state resulting from the reception of the Divine by man; a state of the affections; spiritual or celestial. And this state also it is which constitutes heaven with the angels, and not anything else.

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This state is derived through heaven, in order that the Church and heaven "may act and be consociated as one."

     Now as the internal states, which constitute heaven with the angels and the Church with men, do not partake in any degree of the proprium of the angels or of men, thus not of anything of their own will or the intelligence thence derived, it is evident that not only heaven but also the Church, is the Lord's work--effected by the Divine Influx of good and truth received by the men of the Church. Hence it is so often stated, that the Lord is the All in All in heaven and the Church.

     The Church seen in this light is a thing wholly different from the common conception associated with this term. It is a work Purely Divine. Man has no share in it. All he can do is to remove the obstacles in his mind, which hinder the Lord's operation with him. And a Divine Work, as has already been stated, can not be accomplished by any but Divine Means, whatever he the form of these means. They may seem to be imperfect to those whose mind can not be enlightened. Such judge things from their own light. Divine things do so appear to them, i. e., imperfect. Take the Word in the Letter, for example. Does this appear Divine to external men, such as the learned of the present day? Judged by their standard the Word is inferior to many merely human compositions. But an enlightened mind judges a thing by its use and by that alone. And the Word performs a Divine use. To instruct man in the things of eternal life, is a Divine Use. This the Word alone does,--the Word in all the forms in which it is revealed to man. Indeed, it is the Only Source of instruction in Divine things. Thus whatever the external form of the means, by which that spiritual state which essentially is the Church, is formed,--these means are and must be of Divine origin, as none but the Divine can foresee what the states are, and will be of those who are to be of the Church, and can provide the particular form of Divine Truth that will reach all these states.

     It is in this light that the General Church regards the Writings. And when approached in this attitude, the Divine Truth revealed therein "speaks to man as One having authority and not as the scribes."

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For him who hears this voice there is only one thing to do, and that it to endeavor to understand the Divine Truth speaking to him, and to order his life and worship in conformity with It. Such must be our endeavor; the endeavor of the members of the General Church. And although we may not have reached and never may reach the state of perfection we all could desire, the fruits of this endeavor will gradually become apparent;--an increasing love of spiritual things, trust in the Lord's Divine care and guidance in the things of the Church, and peace flowing from such trust; each of which blessings will in itself be sufficient to encourage us to persevere in the endeavor.
"SWEAR NOT AT ALL." 1907

"SWEAR NOT AT ALL." Rev. WILLIAM HYDE ALDEN 1907

     Ye have heard that it hath been said by them of old time, Thou shalt not foreswear thyself, but shalt foreswear unto the Lord thine oaths.

     But I say unto you, swear not at all, neither by heaven; for it is God's throne; nor by the earth; for it is His footstool; neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

     But let your communication be Yea, Yea, Nay, Nay, for whatsoever is more than these cometh of evil. (Matt. v. 33-37.)

     These words have been commonly understood as forbidding the taking of judicial oaths, or vows of any kind, by Christians. But while the meaning of the words seems plain, it is a remarkable fact that they have been commonly disregarded; and the taking of oaths as a portion of the ceremonial of induction into offices of trust, in attesting important legal documents, in taking testimony in a court of law, is the common and customary practice in all Christian lands. A very few have taken the command seriously and literally, and have refused to confirm their word by an oath on any occasion whatever.

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For the most part the law specifically permits an affirmation, where conscientious scruple is felt against the oath. The doctrines of the New Church declare the taking of oaths upon induction into office, is not a violation of the Divine law, unless the promise so confirmed is broken. We have then, both in the common practice of Christendom and in the Doctrine of the New Church an apparent contradiction of the direct command of the Lord in the Gospel.

     As an introduction to the consideration of our subject, it will be useful to note the setting of the command, "Swear not at all!" It is found in the Sermon upon the Mount, which while it is often referred to as the epitome of the Gospel, to keep which is to keep all, is notable for paradoxes, which the world as a whole neither accepts, nor knows how to understand. The sermon open with the blessings inconceivable to the natural mind, upon those who are poor, upon those who mourn, upon the persecuted. In the same chapter is found the amazing command, "Resist not evil; the counsel, that if one sue at the law and take away another's coat, he should give him also his cloak; the charge to the disciple that if one strike him upon the right cheek he is to turn the other also, and if compelled to go a mile should go two miles instead of one; and to crown all, the chapter closes with the apparently impossible command, "Be ye perfect, as your Father which is in heaven is perfect."

     All these have clear spiritual significance and their practical application, although in the letter they may seem trivial, foolish, or even impossible. But we are to look in these and in the words of our text for far more important lesson of command than it would be for the Lord to charge His disciples, as it appears in the letter that He does, to confine their discourse to simple affirmation or denial. We shall find the lesson of our text, and find its most practical application when we consider the nature and purpose of an oath, what spirit it is which demands it, and the spirit of simple direct affirmation or denial with which it is contrasted.

     An oath is an appeal to the name of God or of some person or thing conceived of as holy or sacred, with the purpose of supporting one's testimony or promise with something that is separate from and of greater strength than the truth or promise itself.

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     We kind oaths common among an external people like the Jews, and the sons of Israel before them. There was with them no internal bond to hold them to a Promise or to compel them to tell the truth. Therefore, they sought to buttress the expression of the truth or a promise by some oath, which should have to the mind of the listener a force which their own word would fail to have, and which would compel their own adherence to a promise or their own regard for the truth, which they would not have for the truth itself or their simple promise. Therefore, there is frequent mention of oaths in the word of the Old Testament. Thus Abraham swear by the God of heaven and earth, and made his servant to swear that he would not take a wife to his son Isaac from the daughters of the Canaanites Jacob and Laban confirmed their promises of professed friendship, or at least peace one with another, by an oath: Israel required of Joseph that he would swear not to bury him in Egypt. Jonathan charged David with an oath that he would show kindness to his house.

     It is even declared in the Old Testament that Jehovah bound Himself with an oath, and to this oath appeal is made in the Gospel where we read in the prophecy of Zacharias, of "The oath which He swear to our father Abraham."

     The words are put into the mouth of Jehovah. By Myself have I sworn; I have sworn to My holiness that I will not lie unto David. Not that the Lord needs to bind himself by an oath, or that His Word needs the strengthening of such buttress, but when the declaration of his Word or promise descends to the external plane of a people accustomed to oaths and depending upon them, it takes the form accommodated to their state. They judge Him by themselves, and in accommodation to their state, it is said that the Word of the Lord Himself is confirmed by an oath.

     As the bond of an oath is merely external, and may have no interior ground in the will to be true of him who utters it, it has in all ages been subject to gross abuse. He who seeks to deceive seeks to use such a form of oath as, while it appears to be binding upon him whom he would deceive, is yet not binding upon himself. History abounds with ingenious attempts of men to entrap others into an unintended sanctity in an oath, or to evade by a subterfuge an oath which had the appearance of all sanctity.

788

It is said that in places where oaths are frequent people have been known to kiss their thumb, or the pen, thereby supposing that they would evade the guilt of perjury. It is said that Jewish casuistry declared that one might annul in his heart an oath, at the moment of uttering it with his lips, and so not be bound. Such evasions are denounced by the Lord Himself:

     "Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is guilty! Ye fools and blind; for whether is greater, the gold, or temple that sanctifieth the gold? And, Whosoever shall swear by the altar it is nothing; but whosoever sweareth by the gift which is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift. Whoso therefore shall swear by the altar, sweareth by it and by all things thereon. And whoso sweareth by the temple, sweareth by it, and by Him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God and by Him that sitteth thereon. (Matt. 23:16-22.)

     The use of the oath is the use of something outside of and beyond the simple promise or witness of the truth, with the purpose of confirming that which in itself should need no confirmation or for the purpose of adding strength to that which should have within itself sufficient strength. Its use implies an internal disposition to deceive or lie, or to evade, if it be possible, the obligations of a promise. Its power is that of an external buttress, lying in the coercive force of some superstition or fear of consequence to him who swears. We feel instinctively the untrustworthiness of him who is given much to any extraneous confirmation of his word by any form of oath. Suspicion lurks behind the expletive, so that that which was designed to strengthen the form of promise or of witness, becomes to the nicer sense a source of utter weakness.

     Nevertheless with an utterly external people like the Jews, the oath had a use and was therefore permitted. It has a use today with those in external states. Therefore we are taught that the taking of oaths in judicial forms today, in inaugurations into office, and even into the priesthood is allowable.

789

"By taking the name of Jehovah God in vain," we find it written in the True Christian Religion, is meant in the natural sense the name itself, and its abuse in various discourses, especially in false speaking or lies, and in oaths without cause, and on account of the end of excusing an intention of evil, which are curses, and magic and incantations. But to swear by the name of the Lord and His holiness, the Word and the Gospel, in coronations, in inaugurations into the priesthood, in initiations of faithfulness, is not to take the name of the Lord in vain, except he who swears afterwards rejects his promise as vain." (297.)

     The reason for the use of the oath lies also in some obscurity of state, whether in him who swears or in him who hears the oath, which leads him to desire some confirmation of that which he does not see clearly, by means which he can understand, namely, by something which he can sensibly appreciate, a confirmation which is outside the truth itself, and separate from it.

     But he who inwardly desires to tell the truth, or to receive it, does not desire to establish it with others or to have it established with himself by any oath. The simple affirmation is with him sufficient. More than this he shuns and abhors as having in it a suspicion of his sincere intention.

     The mind which sees the truth clearly does not need nor desire any external confirmation of the truth, does not even reason about it, but says at once upon hearing the truth, Yea, Yea, and to falsity. Nay, Nay.

     The appeal to the oath to establish the truth is the endeavor to confirm the truth by some authority which is outside of and separate from the truth itself. Four forms of such appeal are mentioned in our text, and all are forbidden, with the general injunction. Swear not at all! The first is to swear by heaven; this is to believe the truth because it has been spoken out of heaven. The second is to swear by the earth; this is to believe the truth because it is so taught by the church. The third is to swear by Jerusalem, which is to believe the truth because it is so taught by the doctrine of the church. The fourth is to swear by the head; which is to believe the truth on the authority of some man.

790

In all these cases there is belief and the confirmation of the truth by the authority of something which is outside the truth itself, and all these the Lord forbids, declaring that spiritual truth should be seen from the Lord alone and not in any sense from self; that the state which requires confirmation by anything more than this or beyond this, cometh of evil.

     But are we then, not to accept the authority of men? Are we not to receive the truth on the authority of the Doctrines of the Church, on the authority of the Church' Are we not to receive truth revealed out of heaven? Certainly we do all these things. We find it necessary to do them. We find it necessary, too, to reason about the truth in order to establish it and to confirm it. How then may we understand these things to go beyond the simple affirmation of the truth and the simple denial of falsity, to be of evil, and to be forbidden?

     Those who require no confirmation of the truth, who receive it in its own light, and need no extraneous authority, are the celestial angels and they alone. Of these we are taught:

     "Those who are in the celestial kingdom of the Lord know truths, not from science, and faith thence, but from internal perception; for they are those who are in the good of love from the Lord, and to that good all truths are implanted; good itself is implanted in their voluntary part, and truth thence in their intellectual part, and the will and understanding with them altogether make one. . . . Thence it is that those who are in the celestial kingdom of the Lord on the part of the understanding do not know, but perceive truths, for good implanted in the will is presented in its own duality and form in the understanding, and there as it were in flamy light. The form of good and the duality of it is to them truth, which is not seen, but perceived from good; thence it is that with them there is never any disputation concerning truths, even so far that when there happens to be discourse concerning truths, they say that it is so or not so and no more. These are they who are meant by the Lord's words in Matthew. 'Let your communication be Yea, Yea. Nay, Nay, for whatsoever is more than these, cometh of evil.'" (A. 9818.)

791

     "These spirits say that they do not know what it is to have faith, or to believe; they consider this to be as if one should say to his companion who sees a house or trees with his eyes, that he ought to have faith or believe that they are houses or trees, when he clearly sees that it is so. Such are they who are of the celestial kingdom of the Lord." (A. 10786.)

     There is very much in the Writings of the Church concerning the Celestial angels and the celestial state, but what has been quoted is sufficient for our immediate purpose. There has been in the New Church much misconception regarding it and pseudo-celestialism has been a grievous heresy; but the fact that a truth has been misused and perverted should not prevent our rightful understanding and proper use of it. One mistaken idea respecting the celestial has been that they do not learn truth, but that, being in a state of good, they have the truth impressed upon their very understanding by the will. From this it has been supposed that he who was in the celestial state did not need to learn from the Word or from the doctrine of the church, but that from his own state of good, he would perceive all things of spiritual truth from within. Couple with this the belief that the celestial degree of the mind has been consciously opened and way is made for the influx of direful persuasions, in some cases breaking forth into dreadful evils masquerading under the pretense of being forms of celestial good.

     On account of such things there has arisen a fear of the very term celestial. Emphasis has been laid upon the teaching that at the present day hardly any arrive at the celestial state. The word celestial has been used as a word of reproach on account of its misuse, and the church has not given thought to it as a practical doctrine, whether to hold the celestial as an ideal for practical human life, or to conceive of the celestial state as possible to be reached by any one at the present day.

     Three points taught plainly in the Heavenly Doctrine will remove the misconceptions concerning the celestial state or quality, and enable us to understand and to make practical use of the true doctrine concerning it. The first point is that the celestial learn truths and that their state of good is formed by truths; the second is that the celestial state may be reached upon the earth; the third is that the opening of the interior degrees of the mind is not consciously known to man while he lives upon the earth.

792

It is one of the common misconceptions regarding the celestial state that those who are in that state do not need to learn truths, but that they know them from the perfection of the love in which they are. Thus it has been supposed that the celestial did not need to read the Word nor to be taught truths. This has led to the substituting of vagaries insinuated into the mind by enthusiastic spirits for the truth of the Word, with the result of manifest disorders intellectual and actual, which need not be dwelt on. But this is an utter misconception. There is a written Word in the celestial heaven; there are preachers there. The difference between those in the celestial and those in the spiritual heaven is not that in the one case they do not learn truths and in the other that they do, but in the manner in which they receive the truth and apply it to the life.

"In each kingdom," we are told in the Arcana Coelestia, "good is implanted by truth, but the implantation of good by truth with those of the spiritual kingdom is done in another manner than with those of the celestial kingdom; with those of the spiritual kingdom truth is implanted in the external or natural man, and there first becomes science, and so far, as man is affected by that, and lives according to it, it is called forth into the intellectual, and becomes faith and at the same time charity towards the neighbor; this charity constitutes his new will, and faith a new intellectual, and both conscience. But with those who are of the celestial kingdom, truth does not become science, neither faith, neither conscience, but becomes reception in the good of love, and so far as he lives according to it, it becomes perception which grows and is perfected with them' according to love; this is done to them daily they not knowing, almost as if they were infants. That it is done they not knowing, is because they do not draw it as science into the memory; neither delay upon it as an intellectual thing in the thought; but it passes immediately into the will and becomes of the life; on which account these do not see truth but perceive it; and so far and in such quality as they perceive, so far and of such quality are they in the good of love from the Lord to the Lord. (A. 10124.)

793

     Such is the method by which the celestial receive truth and by which their life is built up by the truth.

     That men on earth may become celestial is taught in the following passages from the Divine Love and Wisdom:

     "Such," that is, like the celestial angels, "do those become in the world who immediately apply to the life the Divine things which they hear, turning away from evils as infernal, and worshiping the Lord alone." (No. 427.)

     Nevertheless, the teaching is clear and unmistakable that the man himself is unconscious of the opening of the interior degrees in himself so long as he lives in the natural world. Of this we are taught in the Divine Love and Wisdom, where, after describing the means by which the several interior degrees are opened, it is directly said: "So long as man is living in the world, he knows nothing of the opening of these degrees in him, because he is then in the natural or ultimate degree, and thinks, wills, speaks, and acts from it; and the spiritual degree which is interior, does not communicate with the natural degree by continuity but by correspondence.

     The fact that the spiritual and celestial degrees of man may be opened in the natural world is taught, the means by which they may be opened are disclosed, but of their actual opening it is not given to man to know while he lives in the natural world. With the greatest possible emphasis them it should be said that we are not to look for nor expect to know whether or to what extent the spiritual, still less the celestial degree of the mind is opened with us while we live in the natural world. No man can by taking thought add one cubit to his stature. We are given our work to do on the natural plane. On this external plane are abundant things revealed for us to know and to use; the opening of the interior degrees belongs to those secret things which belong unto the Lord our God.

     Who the celestial in the world are the Lord alone knows, who alone knows the states of man. But the fact that we do not know who the celestial in the world are, should not deter us from receiving the teaching respecting the celestial quality, nor forbid our considering the application of our text, which it is distinctly taught in the Writings, is said of the celestial angels and of celestial men, to us.

794

We make no claim to be celestial men. But the Lord's words are of universal application, and there is in every man that to which app1ies that which in its specific sense applies only to the angels of the celestial heaven. To us all is given the instruction as to how the celestial degree is opened. Whether we will apply that teaching or no depends not upon our ability or our lack of it, but upon our willingness to do so.

The teaching of the text is, "Let your communication be Yea, Yea, Nay, Nay, for whatsoever is more than these cometh of evil." If we do not sea truth directly from the Lord and discover falsity by its opposition to that truth immediately it presents itself, it is because of evil. The meaning of the Lord's words, Swear not at all, Let your communication be Yea, Yea, Nay, Nay; for whatsoever is more than these cometh of evil,--is not that it is an evil thing to confirm truth by outward means, by the authority of other men; by the fact that it is told from heaven; by the fact that it is taught by the church, that it is taught in the doctrines of the church. It is not meant by the text that it is an evil thing to reason about the truth. What is mean is that the necessity for these aids to the establishment of the truth arises from the evil state of human hearts and the consequently fallacious preconceptions of human understandings. We, as a matter of simple fact, do not perceive the truth simply upon its presentation; we depend upon the authority of other men; we reason about it; we stand by what the church teaches; we appeal to the doctrine of the church; we need and use confirmations of the truth which are separate form and extraneous to the truth itself. All these things we do, and it is necessary that we do them. It is right for us to do them. And nevertheless it is said that these are forbidden, and that anything beyond the simple affirmation of the truth or the denial of falsity cometh of evil.

If man were in his normal state, without sin or hereditary evil, he would by its adaptation, fitness, and concordance to the needs and desires of his own love, perceive at once the truth, and by its discordance at once reject the false upon its presentation to him, in the same way and for the same reason that the normal eye recognizes colors and the normal ear is attuned to harmonies.

795

This is the ideal state into which man was created, in which the celestial angels are, into which man may come by the shunning of evils as infernal and the application of the truth directly to the life. This is the ideal state when men shall see eye to eye. It is that state promised when "they shall no more teach every one his companion and every one his neighbor, saying, Know Jehovah, for they shall all know Him from the least of them to the greatest of them." In the Word of the Lord forbidding oaths, forbidding external confirmations of the truth, in the statement that anything beyond the simple affirmation cometh of evil, we are to learn that we need these external confirmations, these extraneous aids of authority, because we are ourselves in evil. It is because of the evil in us, hereditary and acquired that these are necessary. But in the ideal, which is the regenerated state they will not be necessary, for then the truth will be seen in its own light from the Lord, and the false will be rejected by reason of its own darkness. This is the heavenly, the celestial state.

But in the meanwhile we are not in the ideal state; we have fallen far from that state, and meanwhile what is to be done? Concerning this we have the teaching from the Divine Providence, No. 219.

"Reasoning concerning things Divine, whether they be so or not so, arises from the reasoner's not seeing them from the Lord, but desiring to see from himself, and that which a man sees from himself is evil. But yet the Lord wills, not only that a man should think and speak of things Divine, but also reason concerning them, to the end that he may see that they are so or not so; and such thought, discourse, or reasoning, provided it has as its end that he may see the truth, may be said to be from the Lord in Him; but it is from the man, until he sees truth and acknowledges it. In the meantime it is from the Lord alone that a man is capable of thinking, speaking and reasoning: for this he can do by reason of his two faculties, called liberty and rationality, which he possesses from the Lord alone."

796

     Until we come to see the truth for ourselves from the Lord. We do not really sec the truth. In this preparatory state the Lord conjoins Himself by various appearances of truth, received in various ways, upon authority, through reasoning, by confirmation; ways which are outside the light of the truth itself. But when we see the truth for ourselves from the Lord then first do we really have it. Before this is done, the truth has the force only of that external confirmation or authority which caused us to accept it as the truth. And that external confirmation or authority can never have final force. If we have received the truth on the authority of some man, the authority of another greater than he may deprive us of it. We may receive the truth for reasons which seem to us potent, but other reasons more potent than they may deprive us of it. A truth may be received because affirmed by the church or taught by the doctrine of the church, but the belief of the church may change, and doctrine may seem to contradict doctrine. But when the truth is seen in the light of truth, when truth is seen from the Lord, then, nor man, nor reasoning, nor authority can take it from us.

     What then is there in the text for our practical guidance?

     We are taught that when the child has been taught in the doctrines of the church by parents and teachers, that after the child is come to mature years, he should examine the doctrines which he has been taught to see for himself if they agree with the Word. Before he has done this the truth is not his, but another's in him. His faith is not genuine faith, but historical faith, the faith of tradition. When he has so examined the doctrines which he has been taught, and found them to be true in the light of the Word, then they become his own.

     The child must learn upon authority of others. The man must learn from the Word and from the doctrine of the church. He must receive on the authority of man. These indeed are his only sources of the truth. And he must reason about the truth which he so receives on external authority, that he may understand it and for himself see it to be true. While he is thus receiving the truth from without, doubts will he insinuated from the sphere of the world and from the obscurity of his natural understanding. Persuasions of the natural man will rise up in the endeavor to make the good appear evil and the evil good.

797

The conditions of the natural life will obscure and cloud the understanding and the lusts of the flesh will strive to lead astray. Hence will come the trials and the combats of temptation.

     All these are preparatory states, which must be passed through, because of evil which must be cast out before good can enter in and the truth clearly seen. Because of evil the truth must first be received and obeyed on authority, because of evil the truth must be confirmed by means without its own clear light. But in proportion as the evils and falsities are removed through obedience, clouds and obscurities which they cause will be removed also, and little by little the Lord will cause that the truth shall be seen in its own light from Him.

     For this, that men might have this light of truth from Him, He came into the world. He says, "I am come a light into the world. He that followeth Me shall not walk in darkness but shall have the light of life." (John viii, 12.) And, again, "He that doeth the truth cometh to the light." (iii. 21) "He that doeth My will shall know of the doctrine."

     For the sake of enabling men again in a fallen state to see the truth anew, the Lord has accomplished His Second Coming, and thus declares that man can see the truth set forth in that Coming in the light of His renewed presence.

     "No one who does not think sanely can believe that the things of the New Church can appear in the light but let it be known that they can, for every man has exterior and interior thought. The interior thought is in the light of heaven, and is called perception, and exterior thought is in the light of the world, and the understanding of every man is such that it call he elevated even into the light of heaven, and also is elevated, if from any enjoyment he wishes to see truth . . . .for the enjoyment of love and wisdom elevates the thought so that it sees in the light that a thing is so, although it had never before been heard. The light which enlightens the mind flows in from no other source than out of heaven from the Lord; and because those who will be of the New Jerusalem will approach the Lord directly, that light flows in by the orderly way, which is through the love of the will into the perception of the understanding Therefore, my friend, approach the Lord alone and shun evils as sins, and reject faith alone, and then your eyes will be opened, and you will see wonderful things and will be affected by them.

798

If one has, after much reasoning, after much wrestling, much obscurity of mind, and many doubts, come into the clear light respecting any one truth revealed by the Lord he will understand the meaning of the words of our text as no words can cause him to understand them. For to perceive the truth from the Lord is indeed to see the Lord Himself, is to enter heaven. And though that truth so known be but as a grain of mustard seed it has within it the promise and the potency of all heavenly delight. It is that pearl for which one selleth all that he hath. It is that treasure hid in the field for which a man will give up all else. The hope which it holds before us causes us to cry out with the Apostle, amid our dull, tedious struggles under authority, with divers doubts, trials, temptations, "Count it all joy when ye enter into temptation, knowing that temptation worketh patience and patience perfection." There will be sorrow in the temptation, but in the midst of the temptation the Lord's word comes, "I will see you again, and your heart shall rejoice, and your joy no man taketh from you."

799

DREAMS 1907

DREAMS Rev. ALFRED ACTON 1907

     Man consists of a soul and body. The soul lives and breathes in the spiritual world, and from the Divine proceeding there it receives all its activities and all its faculties. But sensations, by which the activities and faculties of the soul come into ultimation and become the life of an individual human being, are all based on the body which lives and breathes in the natural world. The medium between the two--that mean by which the soul inflows into the body and by which the sensations of the body are brought to the intuition of the soul, is the Brain. This wonderful organ consists, in general, of a vast, almost infinite number of minute glands, called cortical glands, from each of which proceeds a fiber. These glands are woven by the soul itself from the purest things of nature in order that by means of them the soul may enter into the world and there perform its uses. From each gland proceeds a fibre, and these fibers by means of grosser and grosser things from the material world weave the motor fibers, the blood vessels, the bodily organs, the muscles, and the bones,--in a word the whole body. Thus the soul enters into the world in a body which itself has formed and between the two stands the cortical gland as a Mercury which shall convey the behests of the soul to the body and shall present the sensations of the body to the tribunal of the soul.

     But there is a division of labor in the brain, for the soul rules its body as to its involuntary actions by the cerebellum, but as to its voluntary actions by the cerebrum. For voluntary actions depend for their existence upon sensations, and the sensory fibers terminate in the cerebrum.

     When an object affects the external senses it immediately produces a modification and tremulation in the nerve fiber, which is conveyed to the cortical substance and produces a change of the state of the glands. It is the soul's perception of this change of state that constitutes sensation. But this is not all, for then man would have merely the sensation of material objects.

800

The cortical glands are able not only to receive mutations of state, but they have also eminently the faculty of undergoing an infinite number of modifications, and of reproducing them; for the perfection of substances consists in their ability to put on and also to suffer every variation of state. It is this ability or potentiality in the cortical substances of the brain, that constitutes memory, for a modification of state once produced can at any time be reproduced. On this subject Swedenborg says, "Memory cannot be an image depicted in the brain, nor images written one upon another on a tablet, nor impressed and kept in little places from which it may be called forth for use. . . . But it must be a change of the state of some organic substance in which the soul actuates its rational mind. . . . The perfection of purer substances consists in their ability to undergo changes of state. . . . For example, the eye instantly undergoes innumerable changes of state when it receives its objects and images according to the form, color, harmony, etc., of those objects. And, passing from the organ of natural sight to the organ of rational sight, i. e., to the cortical substances which are the organs of the internal sense corresponding to the organs of the external senses, i. e., so many little brains or tiny eyes,--these, being of a purer and more perfect nature, are necessarily able to undergo infinitely more and more perfect states, i. e., to be disposed for all influx and reception of the image and modes from the external senses, potentially in infancy and actually in a later age. It is this mutation of state which constitutes memory; for states are induced by influx from the senses, and what is once induced remains." (Fib. 520.) But although the cortical glands have this faculty of memory, i. e., can again come into the state already induced, they cannot do so of themselves, for in themselves they are passive. (Fib. 510) They must be acted upon or modified from without. But from the soul they have this ability, namely, that when from without they come into a certain state they can at once undergo many and diverse states. (Soul 102.) Thus when we receive any modification of the glands in respect to that object, but they can, in a greater or less degree, according to the quality and cultivation of the individual, also at the same time undergo many other related modifications.

801

We are able not only to sensate the particular object before us; but we can also see many things which do not appear before the senses. The potentiality in the cortical substances of undergoing these diverse states is what is called memory; but the actual activity of these diverse states simultaneously is imagination.

This is the order of man's development or of the first formation of his mind. First he has sensation--then memory--then imagination.

The memory and imagination first formed are general modifications or states of the whole cortical gland, but, in like manner as the modifications of the eye produce corresponding modifications in the cortical gland by which the soul sees, so the modifications of the cortical gland produce corresponding modifications in the very substances themselves of which the gland is composed. "The cortical substances are like little intellectual eyes into which the light of intelligence inflows from the soul, and images or ideas from the field of the memory." (Fib. 512.) The activity of these modifications is not to be called, sight nor imagination, but thought, which is indeed internal sight; and the potentiality of these modifications is the internal memory. (Fib. 524, Ad. 925.) The quality of the thought will depend on the order and harmony of the imagination by which it was called into existence. If that order be ruled by the Word and be thus harmonious with the Divine, then the interior states from which is thought become images of heaven, fit abodes wherein the soul can dwell and manifest the love and wisdom which she receives from her Lord. The thought is then internal thought wherein the soul rules and by which she descends to direct and order and govern the imaginations and even the very sensations of man, so that the whole man becomes an image of God. But if from evil love the imagination be ordered and formed after the image of the world and the senses, then the thought is not in harmony with the soul, but only with the senses; it is external not internal; the soul does indeed flow into it and give it life, but she finds no fit dwelling place there, and her gifts of love and wisdom are not received.

802

     Thought is universal, but imagination is particular. Thus with the imagination we see this or that thing, but with the thought or interior imagination we see something universal within in which is beyond the reach of imagination. It is something like the difference between the sight and the imagination. The sight sees but the object before it, but the imagination is more universal and sees the whole form and quality of what is before the eyes. The same difference exists between the internal memory and the external. In the external memory are contained the states of particulars which come before the imagination, but the internal memory contains the universal state which is superior and universal to all particulars. (Fib. 521). And therefore the external memory is frequently called in the Writings the memory of particulars.

     And here a distinction may be drawn. Imagination is strictly speaking the orderly arrangement and harmony by the internal thought of the images or ideas of the mind; where this thought, and hence this order, is lacking, it is fancy rather than imagination that exists. Thus young children are more in fancy (T. 335), or, it might be called unordered imagination. But when internal, i. e., heavenly thought is lacking in adults, and consequently the images or ideas of the imagination are wild and disordered, it is rather to be called fantasy than imagination.

     Al1 these operations by which memory imagination and thought are formed take place in the cerebrum; the cerebellum being the seat of the involuntary life of the body. In order, therefore, that the cerebrum may perform its use of receiving sensations and enabling the body to be in voluntary life, it is formed with many large and deep sulci, or crevices, so that each gland may have full room to expand and contract, to come into a state of tension, and thus to be in a state of freedom and ability to receive the myriad modifications which reach it by the states of the senses. So long as the cerebrum is in this free condition, so long the body has sensation, memory, imagination; but if it should collapse, if its parts should, as it were, fold together so that their no longer have free room for expansion and contraction, then all sensation at once disappears from the body. This is lust what takes place in sleep. Life continues, for it still holds its abiding place in the cortical glances and from them it still rules the body, but the glands of the cerebrum are no longer capable of receiving the things of the outer world; they are no longer under the control of the man's senses, or of his external volition, but obediently submit themselves solely to the rule of the soul.

803

Hence the eyelids close and shut out the way of the world to the soul. The cerebrum comes under the control of the cerebellum, or rather acts in entire harmony with it. And the peace and the order which the soul then brings to the body, no longer distracted by the senses, may be seen in the quiet, the rest, the innocence which strives to come forth in every feature of the sleeping man. (Fib. 421, Brain, 111, 79, 102.)

I need not dwell upon the causes of sleep, to mention them will be sufficient. In general they are silence, idleness or easel peace of mind, sluggishness of thought, tiredness, soothing harmonies, also loss of blood, etc.; in short, every state of mind or body which causes the cortical glands to relax their intension. (Fib. 428, 430, see also E. A. R. 557) While, on the other hand, everything which makes for the arousing of these glands to a state of intension, such, for example, as activity of the thought, passion, activity of the body and even yawning, produces a state of wakefulness. (E. A. K., 283) But the principal and inmost cause of sleep is the necessity of the Divine law, that what man has injured or worn and weakened may be restored; for in sleep the order of the soul obtains which is the order of heaven, and man's body receives restoration and health, and strength. (Fib. 29). So literally true is it that the Lord "giveth to his beloved in sleep."

In the state of sleep the soul is, in a way, absent from the body; for all intercourse between soul and body, i. e., all intercourse between the determinations of the soul and its sensations in the body is effected by the cerebrum (Brain, 104x). The body indeed lives, but it is not in any sensitive life, it cannot move a muscle, nor determine its will in the least particular. (Fib. 423). Sleep therefore is, as it were, a temporary death of the body, that is, its death as to all voluntary actions and sensations (Fib. 422). Corporeal things, material sensations and ideas are all laid aside and separated from the thoughts and as it were die. (D., 4437)

804

     Were this absolutely the care, i. e., were the brain wholly collapsed so that it was in no freedom of any motion save that imparted, to it by the influx of life, then sleep would be absolute, and dreamless; certainly it would be without bodily motion such as speech, or movement of the muscles. But this total collapse does not always take place in sleep, nor does it scent always necessary for the perfection of restful slumber. For, if we may judge from the delightful dreams with which the men of the Most Ancient Church were blessed, sleep was provided by the Lord, not only that the body may be restored, but also that the mind itself may be vivified and refreshed with a foretaste of heaven.

     The cerebrum as a whole may be in a state of collapse, and yet the individual cortical glands may remain in more or less freedom to change their state. The whole cerebrum may be in such a state of collapse that it is unable to respond to activities coming from without and to represent them in images or ideas in obedience to our desires, and yet the glands themselves may preserve mutability of state so as to respond to and represent the thoughts or activities beyond the sphere of the material world. The result is--a dream. To quote Swedenborg's words, "As all the affections of the animus change the common state of the cerebrum and induce upon it a form suitable and accommodated to its modes of action, or its nature, so all the desires of the mens which regard some end are so many causes which, in like manner, change the state of each cortical substance, and induce on each one in particular, a suitable form. The mutation of these states during sleep results in the excitation of dreams, visions, phantasies, and different appearances which are so many representative images in the mind from the soul according to the state of the cortical substances and according to their influx into the common state of the cerebrum where are the things of the memory and where imagination is." (Fib. 431).

     There may indeed be, in sleep, so much of tension in the cortical substances, or so little of relaxation, that they will move the muscles of the mouth to actually mutter words which represent the spiritual forces, the thoughts of the mind, by which they are actuated; or to move the limbs in like manner, or, even, as in the case of somnambulists to move the whole body, to walk and act even when the thought itself is wrapped in slumber, and man knows absolutely nothing of what is taking place. (Fib. 532.)

805

     This mutability of state of the cortical substances of the brain is the cause of dreams; that is to say, of the activities of our mind, being represented in the things of our memory and imagination; for imagination is the result of the influx of the soul into this or that modification of the glands of the cerebrum. Yet, even so, in dreams, although our imagination is excited to put forth its images, yet we are in a state as it were separated from the body and the world. For the laws of the body and its sensations no longer rule, and imagination is but the theatre on which spiritual things are seen objectively untrammeled by the laws of bodily time and space. (D. 2696.) External reflection, which is reflection from without or from the senses, is quiescent, and as it were, absent. Hence comes the remarkable phenomenon of all dreams, that their action is entirely independent of time and space. (W. 74; D. 4814)

     The classical example of the utter absence of time is the case of Lord Holland. On one occasion he was being read to, when he suddenly fell asleep. And in his sleep he had a dream which appeared to be of some two or three hours' duration Yet he woke up in time to hear the ending of the sentence whose beginning he had heard before falling asleep. Many, if not most, of my readers could probably cite similar if less striking cases in their own experience. That ideas of space are also absent from dreams is sufficiently evident from the utter disregard which is paid in almost all dreams to those laws of distance, change and progression which are inseparably bound up with our waking moments. Yet in dreams we have not the slightest wonder, nor doubt, nor any question but that the remarkable things we witness are the commonest things in the world.

     Dreams, therefore, give us ultimate sense of these two notable facts--that it is the spirit that sees, even in the body, and that the spirit, apart from the body, thinks and acts without the ideas of time and space.

806

     This, then, is the natural cause of dreams,--the capability of the cortical substance still to undergo changes of state, and thus to represent the activities of the mind. But the important question still remains. What are these activities? Is the mind of man asleep when the body sleeps? or is it awake? But to answer these questions we shall have to consider the spiritual surroundings of a man--for, as to his spirit, every man is in the spiritual world;--we shall have to consider the forces which act upon him there, and the companions who are about him.

     When man dies he takes with him not only his spirit but also the purest things of nature. And we are told that in these is his external memory. (A. 9394; cf. 2475) I conceive these purest things to be the purest and invisible natural things of the cortical glands, which by practice and cultivation have been the means of confirming many and distinct states, each state being a memory of some particular thing and the whole being the memory of particulars. For we read in the Arcana that the external memory which man carries with him after death is an organic something formed from the objects of the senses in the substance which are the beginnings of the fibers. (2487.)

     But, although man carries this memory of particulars with him, he is not allowed to, enter into it. There are many reasons for this, the principal being, 1. That this memory would be of no use to him in the spiritual world. 2. That it would obscure and limit his thoughts, involving them in intricacies of time and space. 3. Because spirits are associated with man, and if they should retain their own memory of particulars, then man would not be able to think but would be obsessed as of old, and would speak and remember what he has never learned. (A. 2477, 5855, 5865.) And we may here note the terrible state of the world before the incarnation when spirits could enter men from their own memories and thus obsess them. (A. 2477, 5858.) This cannot take place now except rarely and in a very limited degree--as when we have a fleeting memory of a scene never witnessed, or in the very rare but remarkable cases when men have spoken a language or words which they have never learned.

     It would appear that in the very beginning of their life in the other world, spirits do retain more or less of their external memory. (D. 353.)*

807

However they quickly cast off this state and enter into the state of their interior memory. Now if spirits should be in this state alone, it would be impossible for them to have any ultimate or external life,--any representations or even any thought; for all thought, even the inmost, is based on the external memory as an ultimate vessel. It is from this necessity that spirits are adjoined to man; and, so adjoined, they at once assume all the things of the man's external memory, and know no other than that they are their own. It is difficult to illustrate this matter. The most perfect illustration is in man himself. For with each one of us our internal memory, the memory of our love, is continually putting on the particulars in the external memory, and yet we never reflect that there are two distinct memories. Another illustration may be seen, if we reflect that whatever new thing we hear from others, if it agrees with the state of our internal memory, is at once entered into, and, as it were, put on, and we seem but to be learning what we had known all along.
* Compare D. 2755,--that if the human race should perish, spirits by their memory of particulars could serve as ultimates to the heavens.

However, these illustrations are adduced to assist to a clearer understanding of a revealed fact,--that spirits are with man and that they put on everything of his memory and know no other than that the things put on are their own. Not, of course, that when man in his memory has the idea of, say, a tree, or a fence, the spirits with him would think of these material objects, but yet the external ideas of their thought would rest in and be based on what is in the man's memory. Just as man's own internal does not think of a tree or a fence, while yet its ideas rest upon such things as these in his external memory. Indeed, so much is this the case, that if we fix our external gaze and attention on any given thing, our interior thought and memory itself cannot but act in harmony with that thing, or the state induced by it; so, neither can the spirits who are with us. In this fact lies our ability of regeneration; for we can fix our gaze, as it were, on the truths of heaven, and the spirits with us must come into harmony therewith or they must leave us.

808

In this way, also, it is that man's memory gives the spirits with him the opportunity of thinking many things not harmonious with their loves.

When spirits leave the world of spirits they enter fully and solely into their interior thought and memory, nor do they longer reflect upon anything which is not one with that memory. Therefore they are no longer associated with man but pass their life in heaven or in hell. I say "not directly," because they are associated with man indirectly, or by means of subject spirits. For, equally as in the world of spirits, so in heaven, there can be no thought unless it rests upon ultimates. And so angels and devils are associated with spirits who are their subjects, and these with men who are their subjects, and all together, angels, spirits and men, form one complete Man, which is ruled as one by the Lord who is the soul and life of that Man.

Man consists of body, external memory and thought therefrom, internal memory and thought therefrom, and above all is the soul which is ruled by the Lord. On each of these planes he is subject to the influence of there in a similar state on that plane. His body is subject to the various modifications caused by seeing and hearing men and things. His imagination is subject to the modifications of the spheres of spirits who are in external things; his thought, if it is organized according to the love of self and the world, is subject to the activity of spirits who are in those loves, i. e., of devils, and is organized by the Lord, to the activity of the angels of heaven; but his soul is subject solely to the Divine sphere proceeding from the Lord. Thus no man is independent of others. While he may be alone as to the material body, yet he is surrounded with all manner of spheres of activities proceeding from spirits, each of which he receives according to the formation of his mind. In fact, it is a law of the spiritual world that no man can ever possibly be alone. He must be associated with others; and the activities of these others are all presented to him, or come to his conscious gaze, in the ultimate vessels of his spirit--the external memory and imagination. While he is awake he has control as to whom he will associate with, as to what activities he will receive and respond to, for in wakefulness he has reflection from without, and thus the determination of his imagination.

809

When he is asleep, however, he loses this control. And if it depended upon him alone, the various influences by which he is surrounded would then be at once free to represent themselves in his imagination, i. e., in his dreams. And when we reflect on the nature of evil spirits; when we reflect on the hard labor of the day that we may ward off their activities; when we reflect on the latent sympathy we have with them,--how dreadful a state would sleep then be. It not only would be filled with horrible dreams, but evil spirits would bring the disorder and destruction of hell into the body itself. But as, when the cerebrum slumbers, the cerebellum, free from the tumult of the world, and obedient servant of the soul, then assumes the reins and brings peace and rest to the worn body; sot when man is powerless to defend himself, the Lord, who never slumbers, rules him and wards of every evil.

As the prime means, indeed the very keystone of this protection, it is ordained by Divine order that when man sleeps the spirits associated with him shall also sleep, i. e., the spirits by whom, as subjects, he receives influx from heaven, or from hell. A necessity for this sleep lies in the very state in which the spirits nearest to man are. For they are dependent for their conscious life on the activity of man's external thought and memory, and when that ceases to respond to influences from the world, they immediately come into a state similar to man's when he is asleep. This state is called in the Diary a "representative" state. (D. 165), in distinction to a state of active thought. By this sleeping of the spirits who are associated with him man during sleep has rest from the cares, the anxieties, the loves and affections, and the thoughts of the day. In sleep he is cut off from his spiritual companions of the daytime as well as from his natural companions. The interior societies whom he had more or less associated with himself can no longer approach. When this occurs, when man has given up control, he at once comes under the beneficent influence of the order and stream of heaven. This is effected by the presence of certain societies who correspond to the involuntary sense in heaven; societies of angelic spirits who act by affections ruled by heaven, and not by thoughts.

810

Choirs of such were seen by Swedenborg, and he was told that they who are devoted to the involuntary or spontaneous respiration of heaven rule men in sleep; for as own as the voluntary is taken away, man falls into sleep, and then come the offices of angelic spirits who are merely affections (D. 495-6; A. 3893) By these spirits the revivifying life and order of heaven is present with the sleeping man, not only strengthening and restoring his body but also restoring order to his mind, by which it also may be held in a state of health, i. e., in a state for receiving life from the soul. And we are told that the force and activity of their sphere is such that it actually wards off or neutralizes those many evil spheres in the world of spirits by which man is surrounded, and which are always in the voluntary and involuntary effort to destroy him. It is from these spirits, i. e., from the angelic spirits who are with him, and the evil spirits who strive to be with him that, in general, dreams come. If, in his sleep, the sight of man's mind is opened then he perceives the operation of these angelic spirits, and the influence of the evil ones whom they ward off, and this sight constitutes what we call a dream,--the sight of the mind, directed to the vessels of the memory and imagination and there seeing, set forth in picturesque form the spheres and activities by which man is surrounded. That the sight of the mind or the spiritual sight is open during dreams is evident from the mere fact that we see in our dreams, although our bodily eyes are closed. Moreover, we have the direct teaching that, during dreams, the natural understanding is laid asleep and the spiritual sight is opened. (E. 706.) But it should be borne in mind that this sight of the mind is not subject to our voluntary control. We are as it were spectators of a drama that is being enacted before us but over which we have no command. And we have no command because, as was said, man's voluntary use of his faculties depends absolutely on his having ultimate sensation; and, while he is in this world, in a state of the spirit conjoined to the body, the sole medium of this ultimate factor of voluntary life is the body.

It has been claimed by writers on dreams that the rational mind operates in sleep; and they adduce this from the fact that there order of heaven is present with the are many dreams in which the mind reasons as to what appears before it, and draws conclusions.

811

But I think if we examine such dreams and the operations of the mind therein, we will find that it is acting in an involuntary manner according to its form and disposition. While the man himself has no control over its conclusions. This may be confirmed from the well known phenomena attending the dreams of a sleeper when his external senses are affected by some outside object, or by another person. Thus, if, during sleep, there should be some noise about us, or another person should endeavor to amuse us, a modification would be produced on the sensorium, but the sight of the mind which, in wakefulness, would at once recognize this modification and ascribe it to its true cause, is unable to do this during sleep. It beholds the modification as below it, but it is unable to draw any rational conclusion And so a voice may be heard in the dream of a sleeper as the sound of cannon in a battle, or as the voice of an insistent dispute, and so forth. But when we awake we come to realize what it is, i. e., we come to our external senses and to the exercise of our judgment.

As a still further confirmation that the mind, while seeing in a dream, yet does not exercise independent rational judgment, may be adduced the further fact, noted by several writers, that dreams are concrete, not abstract; they are representatives or pictures, not reasonings. And even in those rare cases where problems, as, for instance, of mathematics have been solved in dreams--the solution has been seen in concrete, or pictured form, but the mind has not reasoned about it.

To this may be added the well known fact that dreams are quickly, almost instantaneously forgotten, unless they are at once related when the dreamer awakes, or unless he then reflects upon them, and, as it were, tells them to himself.

(To be continued.)

812

Editorial Department 1907

Editorial Department Editor 1907

     NOTES AND REVIEWS.

     We have received a copy of The Ohio New Church Bulletin, a little monthly of our pages, published in the interests of the New Church in Ohio. The Bulletin is now in its fourth year. The October number contains an excellent editorial on Temptations, by Dr. Gustafson, the publisher, and three pages of news notes. The University (Urbana) notes fill half the journal, and are short and crisp.

     From author who sets out to prove similarity between the teachings of Christian Science and those of Swedenborg we should be prepared to meet almost anything. Yet, even thus prepared, we must confess to some mild surprise at the similarity seen by a writer in the New York Times, between Mrs. Eddy's teaching that by the "Divine mind" "the farmer may prevent the effects of heat and cold on his crops, and the sailor control the raging sea," and Swedenborg's teaching, "Angelic wisdom consists in ascribing nothing to nature but all and single things to the Divine."

     In the midst of the present growing interest in Swedenborg's scientific and philosophical works, there is occasionally heard the plaintive question: "Is all this study really necessary for me? Cannot I be saved without reading all those difficult books?" The question reminds us of a story we heard recently about an old lady, the widow of a Newchurchman, who hall almost made up her mind "to go to heaven the Methodist way." She had all the Writings in her book case, but she complained that "the New Church way to heaven was so difficult, and took so long, and you had to read so much!" That is so, certainly. The other road is easier and shorter, and likewise broader, but -?

     Undoubtedly, a Newchurchman can be saved without reading all or any of the scientific and philosophical works, even as one of the simple good in the Christian world may be saved without reading any of the Writings of the New Church, or as a good gentile may be saved without reading the Bible.

813

It is not the reading that saves, but our attitude towards that which we know to be true. If we do not know, we cannot be blamed for our ignorance, but if we do know where the light is, what kind of truth-seekers are we, if we are not willing to approach it? The only thing that can prevent the search for greater wisdom is the notion that we already are very wise, or that we are wise enough. (see T. C. R. 387),--that what we already have "is good enough for us."

By "approaching the light" is not necessarily meant, however, a great deal of actual reading, still less a profound individual study of Swedenborg's scientific and philosophical works. What is meant, and what is essential to the growth of the Church with every man, learned or unlearned, is the cultivation of the affection of truth,-the desire of seeing the Divine Truth in ever clearer and fuller light,-the appetite for truth which eagerly receives it whether it may come through others or from one's own reading. There are those who from education, bent of mind, lack of time, or other causes, find it difficult to enter into the study of philosophical writings. This does not mean that they may not be in the affection of truth, though experience shows that where this affection is strong, these obstacles may be more or less overcome. It is therefore important to examine whether the disinclination to read comes from external or internal causes. If from the former, there is still with man the inclination to rejoice in new light and to receive it from others. If from the latter, the eyes will eventually become wholly closed to the vision of that beautiful palace of heaven which is called the Temple of Wisdom.

The necessity of daily family reading is thus illustrated in an excellent little editorial in a recent number of the Helper: "Spiritual food, like natural food, must be frequently and regularly supplied. We know the importance of regularity in our daily meals, but in our eating of spiritual food we are apt to be spasmodic and irregular.

814

We even appear at times to think that what one imbibes of the Lord's Word in childhood should last him all his life, and continue no systematic reading and study of the Word in adult life. The neglect is no more reasonable than the same neglect in regard to natural food would be. The Scriptures emphasize the need of regularity in the reception of spiritual food. The lesson is beautifully taught in the story of the manna which was given each day, and could not be kept from one day to another. It is taught again in the petition of the Lord's Prayer. Give us this day our daily bread."

     Many years ago the Academy Library procured from Sweden a copy of Snorre Stewlason's Heimskringla, or Prose Edda, a folio volume of 830 pages, edited by John Peringskiold and published at Stockholm in the rear 1697. The Icelandic original and the Swedish version are given in parallel columns, and below these is a translation into Latin. Quite recently it was discovered that the title page contains an autograph by Bishop Swedberg. "Sincere et moderate. Jesper Swedberg." What gives a special interest to this find is the thought of Emanuel Swedenborg as a boy, pouring over this very volume in his father's library, his imagination kindling at the grand old stories of Norse Mythology, references to which may be found in some of his earliest Swedish works.

     Additional documents, by and concerning Swedenborg, are continually coming to light, making a new and complete biography of Swedenborg a more and more crying necessity. Not many years ago a copy of Swedenborg's earliest printed effort was found at Upsala,--a Marriage Ode dating from the year 1700, when the precocious author was but twelve years old. And now our knowledge of his authorship is enriched by the discovery of two printed poems, found by Mr. Stroh in Sweden, but not mentioned by Mr. Hyde in his Bibliography. Original copies of both are preserved in the Academy's Library.

     The first of these early poems is printed in an Academic dissertation by Benedict Bredberg, entitled Astronomicum Argumentum de Asterismis, Upsala 1907, (a misprint for 1707).

815

The little treatise is dedicated to Archbishop Eric Benzelius and Bishop Swedberg, and the twelve Latin lines by Swedenborg are the congratulatory tribute of a friend and fellow-student.

The other poem is likewise found in an Academic dissertation, entitled Dissertatio Theologica de Consummatione Mundi, by Andreas Unge, published at Upsala on April 2d, 1710 Swedenborg himself refers to this poem in a letter to Eric Benzelius, in which he quotes four lines out of the twenty-two which constitute the whole poem as now found. (See Dec. Vol. I, p. 204.) The poem speaks of the skeleton of an antediluvian beast which Swedenborg had discovered, and which he now sent to Upsala in the care of Magister Unge, (his future brother-in-law and author of the Dissertatio), as a present to the University Museum, where it may still be seen labeled "the Swedenborg Whale." Emanuel, in these verses, jocosely refers to the gigantic size of the fossils and the equally gigantic intellect of the hearer. The dissertation itself shows that said intellect, if not as gigantic as the whale, at least approximates it in weight.

'Prejudice is breaking down and men's minds are becoming more open and receptive of the truth. The old dogmas are fast being cast aside as unreasonable and unscriptural, and the truth of the New Dispensation is taking their place. This is occurring without any rapid growth in the external New Church organization. But true Newchurchmen will always rejoice more in the development of the light and life of truth in human minds than in the building up of an ecclesiasticism, the latter being for the sake of the former." (J. S. S., in the New Church Magazine for November, 1907.) You will find the same old story repeated in the same old way in the New Church journals of a hundred years ago, the permeationist finding as much comfort in this "vain repetition" as the ostrich finds when he sticks his head in the sand, and--with the same result: the enemy overtakes him, as vide the fact that the Church does not grow. But if the upbuilding of the ecclesiasticism" is for the sake of the development of light and life, why treat so lightly the instrumentality by which this end is to be effected?

816

     Opinions as to the Life still seem to vary considerably among our readers.

     An Episcopal clergyman, (unpermeated), writes: "The sermon 'God made visible,' in the October number of New Church Life, is fundamentally at variance with the Faith once for all delivered, and yet I can discern an endeavor to apprehend and state a great truth. I find that faith and truth stated by Justin Martyr in his Dialogue with Trypho, Chap. LXI. The article on The Duration and Stay in the World of Spirits' seems to me an idle waste of brain energy, like the refinements of the Jewish Rabbis or the hairsplitting of the Schoolmen."

     A disappointed lady writes: "There are not many articles in the Life which attract me. They may contain highly intellectual food for a limited number, but they do not breathe that Charity which goes out into all the world and adapts itself to every creature." On the other hand we receive the following from a gentleman who, like the first writer, is not connected with the General Church: "I must tell you how thankful I am for the loyal stand of the Life, so different from the wishy-washy, dovetail style of the Convention's , which seems either New Church or Old Church in turn. There is nothing clear cut or distinctive in it. How can they expect ever to get out of the wilderness while they are mixing with a dead and vastated church, admitting people, and even their own ministers, without baptism, and allowing strange worship to be offered up on altars which have been dedicated to the one and only God in His Divine Human. My dear wife joins me in all this."

     Mr. E. H. Bayley, in an address to the London Swedenborg Society in June last, took occasion to chide the Society's paid translators and reviewers for their general carelessness and lack of reverence. "He would like to point out, also, that their revisers ought to be more careful in their work. In one of the latest editions they would find this extraordinary sentence:--'They who are in heaven desire to do mischief to everyone.' Imagine a receiver quoting this as Swedenborg's description of heaven! A short time ago they advertised a new translation of the Dicta Probantia.

817

But he had read in an American article, [see New Church Life for January, 1907, p. 40], that it was crammed full of flagrant mistakes, and did not even possess the schoolboy merit of mere literal accuracy. As the advertisement had disappeared, he presumed that the book had been withdrawn, and the money spent upon it had been thrown away. One of the editors had taken what he considered a very great liberty. In n. 5369 of the Spiritual Diary Swedenborg spoke of the sincerity of the English nation, whereupon the editor inserted this sapient footnote: 'It must be remembered this description was penned 130 years ago,' (laughter); 'It is to be feared that since that time the English character has undergone considerable deterioration,' (renewed laughter). He would ask, what right had a translator to intrude his private opinion, and to suggest that probably Swedenborg did not know what he was talking about?" (Ninety-seventh Report of the Swedenborg Society, p. 32.)
WORK "ON THE SENSES." 1907

WORK "ON THE SENSES." 1907

The translation of Swedenborg's work On the Senses, in The New Philosophy for October, concludes the chapter on the Ear and begins the chapter on the Eye and Sight. Between these two chapters there are, in the original manuscript, chapters on the senses of taste and touch, and observations on Physics and Optics, which Mr. Im. Tafel, at the request of his London publishers, omitted from his Latin edition of 1848. This omission was not discovered by the present translator, Prof. E. S. Price, until quite recently, after he had begun the publication of the chapter on the Eye, the paragraphs of which he has numbered consecutively with the chapter on the Ear. The omitted chapters are reproduced in vol. VI of the Photo lithographed manuscripts, but have not yet been transcribed. It is to be hoped that some competent person will undertake this work, so that we may have access to the whole of this important treatise.

The chapter on the Eye begins with a remarkable statement, which we have already noticed in the Life. Literally translated from the Latin edition of 1848, the passage reads: "It is to be observed that according to an admonition heard [secundum admonitionem audit.]

818

I ought to refer myself to my philosophical principia, and consider the lightness, heaviness, and actuosity in scribed upon the pure: and it was said that thus it is given me to fly wherever I might wish." This passage is thus rendered in The New Philosophy: "It is to be observed, that according to the admonition one hears, I ought to refer to my philosophical principles," etc.,--a rendering which usual, inasmuch as the original test certainly suggests a supernatural rather than ordinary admonition, and the "philosophical principles" referred to are certainly Swedenborg's work, the Principia, rather than any general philosophical principles, as is shown by the context.

In the Documents, however, we find the same passage thus rendered by Dr. Rudolph Tafel: "On p. 84, (Dr. Im. Tafel's ed. p. 82), we find 'It is to be observed that in agreement with a noctural admonition, (secundum admonitonem noct.) I must refer to my philosophical Principia, and consider the light, heavy, and active properties which are there described in sundry places: I was told that thus it would he granted me to fly wherever I please,'" (Doc. iii, p. 1093). The reference to "p. 84," shows that Dr. R. L. Tafel is here quoting from the original manuscript, and it also clearly exemplifies the imperative necessity, for New Church scholars of all future ages, to have access to photo typed reproductions of all of Swedenborg's manuscripts.

What is of particular interest, however, in this chapter on the Eve, is not only the incidental evidence of Swedenborg's Supernatural guidance while writing this particular work, but also the new light which it sheds upon the Principia. We are told here that the highest of the four atmospheres is a "universal spiritual, which is supreme," and that this, like the three lower one, has been "treated of in my philosophical Principia, where the forms of the parts of each atmosphere have been treated of and delineated,"-showing that the "first element" described in the Principia, is the universal spiritual atmosphere, and that Swedenborg was conscious of this fact in the year 1744 and possibly before that date.

819

And if this be the case, then the first and second finites of the Principia are certainly prior and, superior to this universal spiritual atmosphere, and the first natural point actually the medium between the Infinite itself and the whole spiritual world.

The work On the Senses may not appear very interesting to the general reader in the earlier chapters, (though every word will be found of importance to the close student), but the latter half of the work is full of wonderful generalizations, and classifications of universal principles, which not only prepared Swedenborg for the soon following reception of the Heavenly Doctrines themselves, but which also will prepare the Church for a fuller, more organic and living understanding of these same Doctrines. Seen from within, these generalizations of science and philosophy are the Heavenly Doctrines in embryonic and natural form. We ardently wish that the work could appear in larger installments in the future issues of The New Philosophy. The time is approaching when the New Church, thoroughly aroused to the import of these preparatory works, will raise a mighty cry for access to all that Swedenborg wrote. In the meantime let all, as they begin to have their eyes opened, assist in the great work by aiding the little things--the only things--that are now being done in this direction Subscribe to The New Philosophy, and join the Swedenborg Scientific Association!

820

NEW CHURCH EDUCATION APPRECIATED 1907

NEW CHURCH EDUCATION APPRECIATED W. T. Lardge 1907

Editor New Church Life:-

     I observe in your "Notes and Reviews" column of the Life for August last certain comments which you make on my address as president of the English New Church Sunday School Union. Let me say that your strictures concerning one remark I made in that address are quite deserving, viz., the one in reference to the training of our children in the distinctive teachings of the Church--"even to the cost of instituting and maintaining distinctive New Church DAY SCHOOLS, which would be something absolutely and entirely new even in the New Church." Yes, as you infer, I had in mind, when making that statement, our English Conference only. And it seems to me, though I know very little of the Academy, save by repute, that the distinctive work, both week-day and Sunday, which your section of the Church is so heroically attempting, is worthy of all praise. In my judgment, it is the most important, if not the only real missionary effort worth prosecuting and worth spending money on today, and one that will "pay best" in the long run! But it is to be feared, that not a few of us want to be at both the sowing and the reaping! Hence often our pitiful anxiety to make converts of adults from among the heterogeneous sects of the Old Church by which we are so closely surrounded.
     Yours faithfully,
          W. T. Lardge,
Preston, England, Oct. 2, '07.

821

HEART AND LUNGS OF THE OLD CHURCH 1907

HEART AND LUNGS OF THE OLD CHURCH ELDRED E. IUNGERICH 1907

EDITORS New Church Life:-

     In your editorial on "Our Relation to 'Other' Churches," in the November number of the Life, you take issue with the Messenger for asserting that the New Church is the heart and lungs of some vast, brotherly and somewhat religious corporation, the other members of which are the various sects in Christendom.

     In censuring this claim the Life seems to have overlooked the fact that the assertion was made in real earnest. The Messenger knows of no other New Church save that reflected by the Convention in America and the Conference in England,--bodies whose guiding policy seems to be to "sit down at the circumference and look away from the centre to the world." (See A. E. 1072.) There can be no doubt that the Messenger really looks upon these bodies as the heart and lungs of what has hitherto been known as the Old Church Would it not now be high time to drop the very name "New Jerusalem!" To retain this designation is to perpetuate a confusion among the members of the "heart and lungs," some of whom might thereby lapse from the acknowledgment of their close anatomic relations to the Methodists, Quakers Mormons, Dowieites. Christian Scientists, and other vital constituents of that vast, brotherly, and somewhat religious corporation. While the pure teaching of New Church Doctrine would never be received as the life-blood of this maximus-something, sweet gush would no doubt prove an acceptable substitute.
     ELDRED E. IUNGERICH
CONJUGIAL 1907

CONJUGIAL SAM'L M. WARREN 1907

EDITOR New Church Life:-

I think your critic, in the last number of the Life, falls short of a true apprehension and statement of the doctrine, when he says, p: 760, that "desire for marriage is a very different thing from the conjugial." To Swedenborg's inquiry--"What is this conjugiale?" the angelic answer was,--"It is the desire (desiderium) of living with only one wife."

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And in T. C. R. n. 398, treating of the conjunction of good and truth, it is said--"Good loves truth, and reciprocally truth loves good, and the one desires (desideret) to be conjoined to the other." And again in M. n. 37--"Love, in iself dead, is nothing else than a desire (desiderium) and thence a nisus for conjunction."

     The marriage of good and truth is first in the Lord; and good and truth, in marriage? (in conjugio), descend from Him through all degrees of the created universe down to its last and lowest things, (M. n. 222),--and the universal desire of good for truth and of truth for good, which constitutes the marriage, goes with it. Of course, then, the desire for marriage is, as you say, "an active desire in the ultimates" just as good desires truth and truth desires good in all the higher degrees, even in the Divine Creator Himself. And this is so whether this universal mutual desire in the marriage of good and truth he called "desire for marriage" or "the conjugial." But in the ultimates with "natural moral men who have nothing of the conjugial it is perverted, and becomes, not true desire for marriage, or of good for truth, but desire of evil for the false.

     Perhaps the quotation from M. n. 250 would not quite so well bear the designation "ludicrous" if the critic had quoted also the last three small words of the sentence instead of dismembering it. It reads in the book,--"With them the marriage desire is not of the spirit and of the heart, but only of the mouth and in name." Would "conjugial of the mouth" be any less "ludicrous?"

     It seems to be sufficiently manifest, but fails to have been observed, in the "one case only" where "the translator's ingenuity is baffled," (n. 80), that the original word conjugiale is used because it appeared important to present the ipsissimum verbum which Swedenborg asked the angel to define. The Latin term was quoted for no other reason.
     SAM'L M. WARREN.

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SIXTH ANNUAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM IN GREAT BRITAIN 1907

SIXTH ANNUAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM IN GREAT BRITAIN W. H. STEBBING 1907

     The Assembly met at Colchester, and was opened at Mr. Gill's studio, Head St., on Saturday evening, 3d August. The Rev. Andrew Czerny presided, and of the total attendance of fifty-three persons thirty-three were members of the General Church. The Church in America was represented by the Rev. and Mrs. C. E. Doering. Communications wishing success to the Assembly were received from absent members at Sutton (England) and Bryn Athyn.

     The short opening service was followed by the reading of the reports of the secretaries of the London and Colchester Societies.

     On the nomination of the President, Mr. W. H. Stebbing was unanimously elected to the vacant secretaryship of the Assembly.

     The Secretary read a message to the Assembly from Bishop Pendleton, in which he referred to the spiritual elevation of thought which appeared as a striking characteristic of the recent gatherings of the General Church in Bryn Athyn, and expressed the hope that there has been spiritual growth in our body; if this be so we may believe that it is not from any merit of our own, but from the Providence and mercy of the Lord in furtherance of the establishment of His Church upon the earth. The Bishop also referred to the growth of interest and affection for the things of the Church with our young people.

     Mr. Gill proposed that the very affectionate greetings and thanks of the Assembly should be conveyed to the Bishop for his message and for all that he has done for the welfare of the societies in England.

824

     Mr. Waters in seconding the resolution, which was carried unanimously, referred to the encouragement which the Bishop's message gave tot hose who desire to see their children grow to love the doctrines of the Church, and he expressed the hope that with the additional privileges they enjoy they may become stauncher Newchurchmen than their parents.

     The Rev. C. E. Doering stated that it was his very great privilege to be the bearer of a message of sympathy and greeting from the General Assembly in Bryn Athyn, and gave an interesting account of the various meetings of the Assembly.

     Upon the vote of the Assembly Mr. Potter then read a paper on "The Scientific and Theological Writings of Swedenborg." The writer showed that "just as the Theological writings are a system of spiritual and Divine Truth revealed for the New Church, so the philological and scientific writings are a system of natural and scientific truth given to and for the use of the New Church," and affirmed "that Swedenborg's system of sciences and philosophy as formulated and explained in his scientific and philosophical works is absolutely true and authoritative, and that this system of philosophy is given to the New church in the providence of the Lord that the Church may not be immersed in the falsities of modern scientific teaching, but may possess its own Divinely given system of natural truth, as it has its own Divinely given system of spiritual truth."

     A discussion followed as to how far a study of the Scientific and Philosophical Works are necessary or desirable in order to properly understand the Spiritual Revelation; and also as to whether there was any mediate revelation to Swedenborg before the opening of his spiritual sight.

     Mr. Ball thought it was important to bear in mind that, in his scientific works Swedenborg sometimes concludes that he has been in states of obscurity, and that the Lord showed him they were brought about because he had studied from the circumference inwards; so far as he did this his scientific works were imperfect; it was only later that his rational was sufficiently developed.

     Mr. Doering expressed his appreciation of the paper. It came at a timely moment. The attacks on the General Church in the past had been in regard to the Divinity of the Writings, but we may expect attacks to come in the way of science, and it was necessary that the Church should be well grounded on this plane.

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Swedenborg has revealed a new system of science and philosophy which the Church can use in defending herself against these attacks. He began with God as the first cause, the creator of the universe, and from Him, he traces creation downwards. Then he was intromitted into the spiritual world and describes the ascent of man to God. There was a perception of the truth of the Divinity of the Writings before the doctrine of that Divinity was specifically brought out. So with the scientific words. Their truth must be seen first; then we shall he able to understand how and why they were given.

     Mr. Waters said it was a known fact that scientific man of the day lose sight of the source of knowledge and from merely natural conclusions which lend them to deny the Creator, and to view themselves as the creators of the sources of the intelligent appreciation of the facts of nature. The paper was a most delightful one, and forced home the necessity of our children being instructed in all scientifics under the auspices of New Church teachers.

     Mr. Appleton thought that we must to a considerable extent rely upon the fathers of the Church to study the scientific works so that their followers may receive them through them. He was pleased to think that the main instructor in these matters was New Church Life.

     The meeting closed at 10 P. M., after which refreshments were served and several toasts, including "The Church." "The Academy," "The Visitors," "New Church Life., etc., were honored.

     Reference was made by several friends to the recent departure to the Spiritual World of Mr. F. Elphick, and to the interest which he had always taken in the meetings of the Assembly.

     On the following morning (Sunday, August 4th) a service was held at the meeting room, Priory street, when the Rev. C. E. Doering preached and assisted the Rev. A. Czerny in administering the Holy Supper.

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     In the evening the deliberations of the Assembly were resumed, the opening service being conducted by the Rev. C. E. Doering.

     The President then read his annual address, the subject being "The Church and its Formation."

     Mr. Gill spoke appreciatively of the address, as showing that the Church with us depends on our love for the doctrines and their influence on our lives. "These teachings cannot be too often reiterated." Mr. Appleton observed that in connection with the establishment of the Church in the world divisions were sometimes brought about, but he appreciated the fact that if the Church were established on the lines indicated in the address, these divisions would cease and charity exist. Mr. Roy Gill appreciated the address as showing hew humble we should be in our present happiness. Mr. Waters said he appreciated more and more the president's tendency to enforce holy the Church, is established not by men, but by the Lord Himself. Man is apt to think he will establish the Church in himself. It is a great advance to recognize that only from the Lord Himself can the Church be established and grow; not from the mere acquisition of knowledge, but from an earnest and loving desire to see and understand what the Lord requires of us. Mr. Ball spoke of the progress which has been made in the past few years. Mr. Cooper considered that the steady progress of the Church was a very happy augury for the future. Never before hall there been a fuller performance of uses; and with this there was also more freedom. The quality of the sphere at that meeting was a confirmation of the growth with us.

     In concluding the discussion on the address the President stated that the present state of the Church was due to the "Academy attitude"--the acceptance of the Authority of the Writings.

     On vote of the Assembly the Rev. C. E. Doering then addressed the Assembly on the subject of "Some principles underlying the support of the Church." (See New Church Life for August. p. 441)

     Mr. Gill said that Mr. Doering had expressed in language which we had not thought of, what we all recognize. The paper was stimulating. It was valuable to realize that while the essential of life is from the Lord and His love, it must descend to ultimates before there is reaction.

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Mr. Cooper expressed his delight that there was an increase in the external support of the Church. "It is necessary that everyone should see the principle of giving something," sufficient would then be provided. Mr. Waters spoke appreciatively of the paper. According to a man's affection, so will he contribute. Because of affection for the Church we are anxious to do those things which contribute to its support. It is the office of the priesthood to cultivate this affection among the people.

     Mr. Doering: As the internal of the Church is the Lord's, so everything even to the ultimates is the Lord's. Men are only stewards that they may co-operate with the Lord in using that which He has given, that we may be happy, for this is End of the Divine Love.

     Mr. Appleton: We need the Church for the use it is to us in elevating our minds to spiritual states. This can be performed only by prepared instruments, viz., the priesthood. These need external support as we do.

     Mr. Rey Gill, on the vote of the Assembly, then read, a paper on "The Church and her Environment at the Present Day." The paper was received with great appreciation. It took the form of a historical sketch of the Church of today presumed to have been written by a student of the Church in the far distant future. Mr. Waters described the paper as the best he hall heard. It was grand evidence of the value of the instruction the writer had received in the Schools of the Academy. Mr. Ball congratulated the writer in having left the beaten tracks. Mr. Denny was glad to think that the paper was the result of the Rev. C. E. Bostock's efforts in establishing a New Church School in London fifteen years ago. The whole spirit of the paper was one of hopefulness for the future. Mr. R. A. Stebbing recognized something of genius in the paper, and as an "Academy boy," he was glad to think that one of his own generation was capable of such things. Mr. Doering appreciated the Paper and the serious tone within it. The great value in the paper was to see ourselves as we are. We are in the world, and the Church is given us in order that we may be saved, for we cannot be saved without the Church, though others, outside, may be, in the mercy of the Lord.

828

     A paper was then made by Mr. Howard, entitled "Some thoughts on the Divine Providence." Mr. Waters entirely agreed with the paper. It put before us concretely the Doctrine of the Divine Providence. We know, notwithstanding appearances to the contrary, that all things tend for our welfare here and in the world hereafter. Mr. Potter said the paper had come as a soft refreshing shower. The doctrine of the Divine Providence was one peculiar to the New Church. We are led to see, by a study of it that even the part we have to play is of the Divine Providence.

     Mr. Cooper then read a paper on the "Decennial of the General Church" He dwelt upon the necessity of becoming more and more distinctive. Mr. Potter recognized the direction by the Divine Providence of the missionary efforts of the past which had led to some being brought into the Church, but he expressed the view that there were now no more in the Old Church who need this method of salvation, and that all such efforts were now useless and inoperative. Mr. Waters thought there was a similarity of ideas prevailing in all the papers-the necessity of the distinctiveness of life and thought. This was necessarily so if we pursue the same end,--an end opposite to that of the world this would necessarily lead to a distinctive community. Mr. Gill said the spirit prevailing at the Assembly was one of thankfulness to the Lord for what He has done, and humility on account of the little we can do and have done. He thought the Assembly would fittingly close with these thoughts before us.

     The Assembly then adjourned.

     On the following day (Monday, 5th August) the members and friends were given a delightful outing by the Colchester friends at Stanway Green, as already reported on p. 713 of New Church Life for October.

     The uses of the Annual Assembly are more fully appreciated each year, and the meetings of this, the 6th Assembly, have left with those who were privileged to attend it, recollections of a sphere of unity and brotherly love which has never been so marked. W. H. STEBBING, Secretary.

829

Church News 1907

Church News Various 1907

     FROM OUR CORRESPONDENTS

     BRYN ATHYN, PA. The sudden death of Mr. Henry G. Stroh, on October 23d, was a great shock to the society, and as Mr. Stroh was well known as a devoted Newchurchman in Glenview and Berlin, we add a few particulars of his death. He was working at the top of a ladder placed upon a lower roof of the Hicks' house, when the ladder broke, throwing him violently against the edge of the roof below, whence his fall of thirty feet more to the driveway doubtless added little or nothing to the damage, which must have been fatal in the first place. Mrs. Hicks had just shown him an old photo of his son, Edward, who died nine years ago. It was with this thought in mind that he climbed the ladder. The burial, on Friday, the twenty-fifth, was preceded by a brief service at the house, conducted by Rev. Chas. E. Doering, who also conducted the memorial service held the same evening in the chapel, taking the place of the doctrinal class.

     During the recent absence of the Bishop, who was attending the Chicago District Assembly, the pulpit was filled by Mr. Synnestvedt, Mr. De Charms, and Mr. Rosenqvist.

     Mr. Synnestvedt's doctrinal class with the young men of the society is now held each Sunday morning at half past nine, as some of the young men are not to attend during the week.

     The Ladies' Aid has been active of late in several directions. It has become necessary to use parliamentary forms in order to expedite the business part of their sessions. It seems a trifle stiff and formal, and yet there is really no other way, with such large numbers, to give every one a hearing and come to definite conclusions.

     The Friday suppers are running smoothly, although the attendance has not been below 160 this year, and sometimes there have been a score more. The doctrinal class was found to be too large, and all the pupils in the Schools under the senior class now hold literary meetings while the class is going on.

830

     On Monday evening, November fourth, a reception to Mr. and Mrs. Ridgeway and Miss Cockerell, of Durban, was given at Cairnwood. The struggles of that small but earnest center in South Africa interested us all greatly. They seem very near, now, in spite of the distance, and we all hope to see their wish for a minister speedily gratified.

     The great use of New Church Life came out prominently in Mr. Ridgeway's remarks. We congratulate the Toronto society upon the acquisition of these earnest friends.

     The Civic and Social Club has been fixing up its billiard room and now furnishes a very cosy retreat for those who wish, to pass an evening in pleasant company. So far, however, it has been patronized only by the male members

     SCHOOL NEWS. "Oh, Abington! Oh, Abington! how could you be so mean?" Racked out again, and just because our boys won a poor little victory of 17-0 over Cheltenham. The young fellows said they "just had to howl some" on Hallowe'en, but next year the Faculty will challenge the team, if only to make the boys thoroughly tired, and thus preserve the peace on that unhallowed night.

     Miss Nellie Smith's dancing class is now in full swing, being held in the Gymnasium on Friday afternoon. Besides Mr. Walter Van Horn, who plays as usual, Miss Gwlndys Hicks and Miss Ora Pendleton assist.

     On Saturday evening, November 9th, the girls had some kind of a dove party at Glenn Hall. They say it was "the finest time they have had for a long time." The boys at Stuart Hall consoled themselves meanwhile with a sewing bee. Is it possible that the girls can have more fun without us, than when we sit around and let them try to entertain us? Have the teachers not told us that the secret of an enjoyable party is the effort to see that others enjoy themselves? Surely there is something wrong here.

     Mr. Ridgeway, who has been sojourning with his family at the Inn, gave an interesting account of South Africa and of the natives to the school.

831

     Dr. Geo. M. Cooper has returned from the South and resumed his weekly lessons to the Normal class. During his absence Dr. Ernest Farrington gave a lesson upon the history of the doctrine of the Animal Spirit.

     On Wednesday, the thirteen, most of the Local School pupils, and some others, took a day off and visited the Mint, and afterwards the giant new battleship Kansas in the Navy yard at League Island. It was a very profitable and inspiring lesson, and Uncle Sam's gentlemanly officers, from Admiral Pendleton down, showed us every courtesy. S.

     PITTSBURGH, PA., Another winter's campaign has begun, with nearly the full quota of workers. The Sunday evening doctrinal classes have resumed, and are well attended; the philosophy club continues never failing in its meetings; the young ladies again meet once a week with Mr. Pendleton to read Conjugial Love; and the ladies of the society have their regular monthly meetings, at which they are enjoying a course of talks from Mr. Pendleton on Education.

     Maybe before this correspondence goes to press, the Pittsburgh society will have been favored with amateur opera, for there are loud whisperings that our vocal talent are busy rehearsing something of that sort.

     We have had a much appreciated visit from Bishop Pendleton on this return from Chicago. On Friday evening, November 8th, we had an informal banquet at the church in his honor, at which he gave us the substance of his address to the Chicago Assembly. Both he and Mr. Pendleton spoke on the great and ever applicable truth that the Church with us must be more than a matter of mere faith,-it must be founded on a life of charity, and it has not ultimated itself until it is of the life. It was remarked that the man who says he loves the Doctrines but is not interested in Newchurchmen, is himself not a genuine Newchurchman. Others spoke in a similar vein. It was a delightful occasion. On the following Sunday the Bishop preached in the morning and officiated at the Holy Supper in the afternoon.

832

     Among our recent visitors we are pleased to mention Mrs. and Miss Rhodes, Miss Korene Pendleton, Mr. John Pitcairn, Mrs. R. B. Caldwell, Jr., and Mr. and Mrs. A. E. Gilmore. We regret to report the departure of Mr. and Mrs. McQueen and family to Glenview, and Mr. and Mrs. Andrew Campbell and family to New York.

     MIDDLEPORT, O. Following the General Assembly we had a local assembly, June 28-30. Friday night there was a banquet at the home of Mrs. Wm. Grant, and a report of the meetings in Bryn Athyn. On Saturday night and Sunday night papers were read which had been presented at the General meetings, and had been borrowed and brought here for that purpose. Sunday morning the pastor preached the same sermon as at the Assembly on the preceding Sunday, and the Holy Supper followed. Thus we had a good deal of the spirit of the general meetings brought here for those who were unable to attend them. After Sunday, July 14th, the church was closed for five weeks, the pastor and his family spending the time in Michigan. Services were resumed August 25th, and the classes and other activities of the society very soon after. We have enjoyed three pleasant suppers and social gatherings.

     Many of the sons and daughters of this society now living at a distance have been here visiting during the summer and fall. Some of them are isolated, some are members of other societies. All have added to the sphere of worship, and their presence has been a pleasure and benefit to us all.

     Among our visitors have been Mr. and Mrs. Arthur Leechner, of Pittsburgh; Mr. Carl Semple, Miss Ida Semple, Miss Maud Semple, Mrs. Laughead, and her son, Carl. Mr. Roy Davis was at home for the first time in several years. Miss Alice Grant brought us a big portion of the sphere of Bryn Athyn and the schools. And finally, Dr. and Mrs. Cooper have brought us the latest news of the activities of the Church in Bryn Athyn and elsewhere.

     Miss Pauline Downing, who has been employed in Chicago for several years, was here twice; the second time on her way to Washington, D. C., where she now expects to make her home.

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Mrs. Wm. Grant, of Kansas, with her two children, are here for the winter, adding two members to our Sunday school and children's class.

     Our classes in Swedenborg Science started in early with renewed zeal and interest. We have temporarily left the Principia to read Miss Beekman's interpretation of Swedenborg's science; the men reading the "Cosmology," while the ladies are enjoying some lectures by Miss Beekman on the Atmospheres as the Divine Proceeding. There has been a good deal of shaking up of the dry bones of our former theology and science, and while they are not yet wholly gathered bone to its bone, yet we have learned many wonderful and useful truths.     W. L. G.

     CHICAGO, ILL. The Chicago District Assembly was held at Sharon church from Friday, October 25th, to the following Sunday.

     There were few strangers, but our Glenview friends and our own people attended in such numbers that the sphere was deeper and fuller than usual. Indeed, we all felt that though we have had gayer times, socially, there was never a time of greater spiritual blessing.

     The Bishop's address upon the "Three Essentials of the Church" was listened to by an audience of over ninety, which quite taxed the seating capacity of our little church.

     After the address, which called forth many appreciative responses, the company adjourned to the class room where an informal social was held. Wine and light refreshments were served, toasts were drunk, and some amusing songs frequently interrupted the flow of conversation.

     On Saturday afternoon the Assembly listened to an able paper by Dr. King upon "The Uses of Natural Truth." The subject was timely, and especially interesting to those who are burning the midnight oil over "Cosmology." A thoughtful paper by Mr. Klein on "Precipitating States," called forth discussions, which in their trend, seemingly were as widely distant as the poles; one favoring non-interference by parents so that the angels might have a wide field in influencing the child, and the other a careful and ever-watchful supervision of that same child so that the evil spirits might not have too wide a field of operation.

834

However, as all the participants in this discussion are experienced fathers of fine children, probably their practices are not so widely different as their theories. After this discussion we listened with interest to a paper by Mr. McQueen on "Protecting our Children in the Public Schools." The writer did not talk to his subject, but instead cited many methods by which children could be kept out of the public schools and under New Church influences. The discussion which followed was a lively warfare between those who did and those who did not consider the public schools as impossible for New Church children. The meeting continued through the evening with simple intermission for supper and social converse.

     On Sunday the church was full to overflowing. The Bishop's sermon on the text, "Whosoever, therefore, shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven," was one to be long remembered, and brought vividly before the mind the loving mercy of the Lord even toward those who wilfully turn away from Him.

     The Holy Supper, which was administered in the afternoon, was a fitting conclusion to this most helpful Assembly; the sphere was so strong the peace so great, the happiness so deep, that it seemed like a beautiful foretaste of the tranquility of Heaven.

     The men's meeting took place the following Wednesday. As the Bishop continued his visit over the following Sunday we had the great pleasure of hearing a sermon on the other half of the text, "Whosoever shall do and teach them the same shall be called great in the kingdom of heaven." A great number of the city people took advantage of the occasion to attend service in Glenview, and spent a most delightful day with the hospitable friends in that growing suburb. E. V. W.

     BERLIN, ONTARIO. The Carmel church entered upon the new season's activities in September. The doctrinal classes are the same as those of last year; the class on Friday, after the supper in the school room, studying the Correspondences of the Gorand Man; and the young people's class, on Tuesday evening, studying Heaven and Hell.

835

The latter class has an attendance of about thirty. Ladies' meetings are held once a month at the houses of members during an afternoon and evening. The meeting begins with instruction on some doctrinal subject by the pastor; then follows a business session; and after this a supper. The ladies, by means of their treasury, provided many of the furnishings of our church building. Men's meetings are also held once a month, in the evening, and are generally given to the discussion of some topic in the light of the class, a general social is held.

     Our school opened on the 3d of September, with twenty-five pupils, arranged in six classes. At the opening exercises the pastor preached a sermon for children on "Uprightness." As last year, the pastor is the teacher of the school, and is assisted by a number of the young people of the society. Our school hours are from 9 to 12 A. M., and from 1:30 to 4 P. M. The children were given an enjoyable outing during the afternoon and evening of October 23d, at the farm of Mr. and Mrs. Northgraves.

     An annual event, to which we have learned to look forward, is the celebration of the wedding anniversary of Mr. and Mrs. John Schnarr, on the 27th of September. The celebration this year was more than usually delightful. We had present with us on this occasion the Rev. Mr. DeRonden-Pos, pastor of one of the San Francisco societies, and his daughter, and their company was much enjoyed.

     On the 25th of October a memorial meeting was held for Mr. Henry Stroh, of Bryn Athyn. Mr. Stroh was born in Berlin, of New Church parents. From youth he was an active, earnest Newchurchman. In the First New Jerusalem Society he was superintendent of the Sunday school, organist, choirmaster, and member of the Council. He and his wife were members of the Academy. At the time of the separation, he became a member of the Carmel church and of its Council. He was the builder of our church building. Later he removed to Bryn Athyn. He will always be remembered among us for his warm affection for the Church and its doctrines.

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     Our celebration of Thanksgiving Day (October 31st) was delightful. Services were held in the morning. For this the chancel was beautifully decorated with grass, fruits and flowers. In the evening a banquet and social were held, under the auspices of the young people, in the school room, which was tastefully decorated to suit the occasion. The principal feature of the social was a series of tableaux representing the seasons, and accompanied by the singing of the thirtieth hymn of the Hymnal. W.

     THE MISSIONARY FIELD. A year and a half had passed since my former visit to the city of London, Ontario, Can., when Mr. and Mrs. H. B. White entertained me at their home over Sunday, September 1st. The family consists of eight, four adults and four children. They have worship on Sunday mornings, and read a sermon. My sermon on the occasion was on Matth. vi:28, 29. In the evening we had a service again, and instead of a sermon I read a paper on "The Records of Swedenborg concerning himself." Two persons besides the family were present. New Church people were visited in four other places in Ontario.

     In Kalamazoo, Mich., I was over Sunday with the venerable Judge W. W. Peck and Mr. B. C. Henyan, September 8th. These two isolated readers of the Writings always manifest appreciation of the visits of the missionary. New Church people were called on in three other places in Michigan.

     On seeing Hugh L. Burnham, Esq., in Chicago, he kindly invited me to accompany him to Glenview, September 12th, and be present at a business and social meeting of the gentlemen of the church, in the evening. It proved to be a most interesting occasion. Many good things were said in the speeches, and the songs were inspiring. But the Glenview reporter will no doubt send to the Life a full account; at least, he ought to do so.

     According to appointment, I arrived in Rockford, Ill., on September 13th. My stopping place, as during my former visits, was at the hospitable home of Mr. John Gustafson and family. At our services on Sunday morning, 15th, ten adults and six children were present. After the sermon the sacrament of the Lord's Supper was administered to all the adults except one.

837

In the evening the members met at the home of the Gustafsons, and for two hours or more we had an animated conversation concerning the state of the Church, and concerning various points of Doctrine. The Rockford circle is a little smaller than it was a few years ago. But all who now belong to it are members of the General Church. They are thoroughly united and in a state of peace. They met every Sunday morning in Skandia Hall. A little Sunday school, with seven or eight children, is held. Then follows the meeting led by Mr. Otto Hamilton, who reads selections from the Word and the Writings, and a sermon. As the members are all Swedes, or the children of Swedes, the readings are mostly in their language. So the fire of love for things spiritual and heavenly is kept burning with the little band of New Church people in Rockford. It is the true spirit of the distinctiveness of the Lord's New Church which cannot fail to bring good results.

On September 17th I went to Beloit, Wis., to visit Mr. and Mrs. T. L. Ahlstrom. We continued in conversation about matters of the Church till a late hour. They have two little girls, and realize the need of living near a New Church center, and are hoping for and expecting a change to that end in the course of a year or less. It is a great deprivation for New Church people to live apart from the associates of those of their own faith, especially so for those who have once enjoyed those associations and realize the need of them as aids in the life of religion. But it is in the Divine Providence of the Lord that some of the "isolated" have to wait till after they enter into the spiritual world and the New Jerusalem above for those associations which alone can make their happiness of life complete. J. E. Bowers.

LONDON, ENGLAND. Since our last report Mr. Frederick Elphick, probably the most loved and esteemed member of our society, has entered the spiritual world. At the memorial service our pastor gave a very helpful and consoling address based upon the words: "Blessed are the dead which die in the Lord-from henceforth. . . and their works to follow them," especially pointing out that the Divine Providence always chooses the most suitable time and manner for the removal of each of us from this world, however much may be the appearances to the contrary.

838

The departure of our friend was most sudden and quite painless to him.

     On August 30th the marriage of Mr. R. A. Stebbing and Miss Ruby Hart was celebrated at our place of worship, the service being very beautiful and impressive. I believe I am right in saying that this is the first wedding to take place in this country in which both the bride and bridegroom had received their education in a school of the Academy. Our lady teacher, Miss Bedwell, was married to Mr. McCay at Colchester the week previously. Her place in the school is being taken by Miss Waters.

     We have had much pleasure from the visit of Rev. and Mrs. C. E. Doering, a social in their honor being a specially enjoyable feature. Mr. Doering also preached for us on one Sunday when Mr. Czerny was officiating at Colchester. Both at the above mentioned social and at a Sunday service we enjoyed the presence of Mr. Barger, who is, as far as is known, the only Newchurchman in Holland.

     The doctrinal class has now recommenced, and is continuing the study of the T. C. R., and we are looking forward to a useful and enjoyable winter season of work and study. W. R. S.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The Rev. Julian K. Smyth, pastor of the NEW YORK Society, conducts a weekly class in Psychology, with Swedenborg's work On the Soul as text book. The class meets every Tuesday morning at 11 o'clock in the library of the church.

     There is but one student in attendance this year at the Convention's Theological School in CAMBRIDGE, MASS. This state of things seems remarkable in view of the fact that the demand for young ministers was never so strong as it is now. In the Massachusetts Association alone five societies are at present without minister, and calls are coming from other quarters. In view of the smallness of the school, Professor Wright has obtained leave of absence for another visit to Egypt and Palestine.

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     The American Swedenborg Society, the Tract and Publication Society, the Chicago New Church union, and the Swedenborg Publishing Association of Germantown, Pa., have each been bequeathed the sum of $1,000 by the will of the late John M. Stowell, of Milwaukee, Wis.

     At the formal request of the MAINE ASSOCIATION, the Rev. James Reed, on October 20th, ordained Mr. Everett K. Bray into the New Church ministry. The service took place in the Y. M. C. A. Hall,-the place of worship of the Portland Society.

     At the last meeting of the MICHIGAN ASSOCIATION, held at Detroit, October 5-6, a resolution was passed to the effect that the Rev. S. S. Seward, the presiding minister, "be invested with the office of General Pastor under Section 4, Article V, of the Constitution of the General Convention." Under this section, which was introduced into the constitution only after prolonged conflict, and, indeed, as a compromise, the presiding officers of the various Associations constituting the General Convention, shall upon the request of their Association be recognized as General Pastors during the term of their office. In the case of Mr. Seward the recourse to this provision seems remarkable, since, as president of the General Convention, Mr. Seward, is already recognized as a General Pastor during his tenure of the office.

     The GERMAN MISSIONARY UNION is now having printed in Zurich, Switzerland, a new German translation of the Bible. The work which is a revision of the translation made some thirty years ago by Dr. Leonard Tafel, has been done by the Rev. L. H. Tafel, who has been engaged on it for the past ten years.

     GREAT BRITAIN. An "Esperanto Board" has been formed by some of the New Church ministers of the English Conference, with the ultimate object of prosecuting missionary work-principally by writing-in Esperanto. The first business of the Board will be "to acquire a thorough knowledge of the language, both in speaking and writing."

     The NEW CHURCH COLLEGE opened on October 1st with three resident students, one of whom is in his first year. Besides the lessons of these students, there is also a weekly "out-student's" class.

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     The teaching staff of the College has been completely reorganized. The Rev. W. A. Presland has been appointed Principal and Professor of Theology in place of the Rev. Isaiah Tansley, B. A., who has held the office for a number of years. Mr. Tansley, remains, however, as Professor of Languages. These two gentlemen, together with the newly appointed Professor of Church History, the Rev. Jas. F. Buss, late of Durban, Natal, will have charge of all theological and philosophical subjects.

     Despite the defection of Mr. A. C. White, who brought the greater part of his society, at SOUTHEND-ON-SEA, into the new Church, and afterwards joined the Roman Catholics, the society itself appears to have remained in the Church. Frequent mention is made of it in Morning Light, and from the last report, we learn that it has a "leader," Mr. Herman Naylor, and that its Sunday school numbers 100 scholars with an average attendance of 70.

     In a lecture, illustrated by lantern slides, delivered by the Rev. W. T. Lardge, pastor of the PRESTON SOCIETY, on the Planting of the New Church in England, some wholesome truths were presented. The lecturer laid emphasis on the fact that "the New Church was in no sense of the word a sect or denomination. It was distinctly a church, a new dispensation of Divine truth, a new revelation from God Himself. . . . It had positively no connection with any of the surrounding sects of the Old Church."

     Mr. John Rous Presland, late student of the College, was "recognized as a leader by the authority of the General Conference." The recognition services were conducted by the President of Conference. Mr. Presland, who is the son of the late John Presland, is pastor of the BLACKPOOL Society.

     The Rev. H. Gordon Drummond, the next year's president of the Conference, has resigned from the Society at Dalton to become pastor of the Willesden Green, London, Society.

     SWEDEN. The death of Commodore Otto Wilhelm Nordenskjold, on September 19, 1907, was an event of more than usual moment to the New Church in Sweden, of which, probably, he was the chief financial supporter.

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Born of a noble family which has been eminently identified with the New Church from its earliest infancy, Commodore Nordenskjold was brought up in the Church and stayed in the Church to the end of his life. Though of high social position and intimately befriended by King Oscar, he and his wife had the courage to separate from the Established Church,-a step which involves far more serious consequences to social standing than it does even in England,-in order to identify himself openly with the distinctive organization of the New Church. A man of great wealth, he was a liberal supporter of the uses of the Church in Sweden, especially of the Publishing Association, of which he was the president, and he was at the same time an intelligent student of the Heavenly Doctrines and a thorough believer in their Divine Authority.

     SWITZERLAND. The Rev. Adolph Goerwitz, having completed his studies in America, has now entered upon his work as assistant to his father, the Rev. Fedor Goerwitz, in editing the Monatblatter, and administering to that wide New Church parish in central Europe which, centering at Zurich, extends to Northern Germany, Austria, Hungary, and Italy. Young Mr. Goerwitz has already paid pastoral visits to the societies in Vienna and Trieste, where his services have been much appreciated.

     In the Monatblatter Mr. Goerwitz is at present publishing a series of highly interesting and valuable articles on "the Story of Creation in its Biblical and its Babylonian forms." They are very thorough, both from a theological and archeological point of view, and deserve to be reproduced in English. We notice also, with pleasure, an earnest protest and warning, in the Monatblatter, against Lathbury's blasphemous work, God winning us, which recently has been translated into German and published by the Swedenborg [Barrettite] Publishing Association in Germantown, Pa. It is well, indeed, to guard the infant Church in Germany against such attempts to sow tares in the Lord's vineyard.

     A "Diskussionsgesellschaft," (club for discussion), has been organized in connection with the ZURICH New Church Society.

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Interesting meetings and timely discussions on doctrinal themes have been held during the past year. Among other papers presented was one on "Regeneration," by Mr. Valentine Karl, a recent receiver, whose first public effort gave evidence of a diligent study of the Writings.
ONTARIO ASSEMBLY 1907

ONTARIO ASSEMBLY 1907

     Announcements.

     Notice.

     The Sixth Ontario District Assembly will be held in Toronto on Tuesday, December 31, 1907, and Wednesday, January 1, 1908. All members and friends of the General Church are cordially invited to attend. Visitors will be entertained by the members of the Olivet church. Intending visitors will please notify Mr. P. Bellinger, 22 Dunn Ave., Toronto, Ont., who will make provision for their entertainment. E. R. Cronlund, Sec. Ont. Assembly.